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THE GATE TO HAPPINESSE.
THE GATE TO HAPPINESS.
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ROM. 6.8. Now if we be dead with Christ, we beleeve that we shall also live with him.ROM. 6.8. Now if we be dead with christ, we believe that we shall also live with him.
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THe aime and scope of the Apostle in this place, is by the occasion of an objection proposed verse 1. to shew the necessary coherence of sanctification with justification.
THe aim and scope of the Apostle in this place, is by the occasion of an objection proposed verse 1. to show the necessary coherence of sanctification with justification.
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The objection is this, If where sinne hath abounded, grace doth much more abound, (which the Apostle S. Paul affirmes in the former Chapter, treating of free justification by grace) then saith the carnalist, let us continue in sinne that grace may abound: this is the objection.
The objection is this, If where sin hath abounded, grace does much more abound, (which the Apostle S. Paul affirms in the former Chapter, treating of free justification by grace) then Says the Carnalist, let us continue in sin that grace may abound: this is the objection.
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To this the Apostle answers two wayes. First, by way of detestation. Secondly, by way of confutation.
To this the Apostle answers two ways. First, by Way of detestation. Secondly, by Way of confutation.
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By way of detestation in the beginning of the second verse, God forbid: farre be it from such gracious premises, to make so dangerous and pestilent an inference;
By Way of detestation in the beginning of the second verse, God forbid: Far be it from such gracious premises, to make so dangerous and pestilent an Inference;
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What, saith he, shall we continue in sinne that grace may abound? God forbid.
What, Says he, shall we continue in sin that grace may abound? God forbid.
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Secondly, by way of confutation, and that by a double argument, answerable to the two parts of Sanctification;
Secondly, by Way of confutation, and that by a double argument, answerable to the two parts of Sanctification;
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Mortification, and Vivification, both of them pregnant, and full of sinewes to enforce, and presse the cause and conclusion in hand.
Mortification, and Vivification, both of them pregnant, and full of sinews to enforce, and press the cause and conclusion in hand.
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The first argument is thus, such as are dead to sinne with Christ, they cannot wilfully and wilingly live and continue in sinne,
The First argument is thus, such as Are dead to sin with christ, they cannot wilfully and wilingly live and continue in sin,
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but such as are justified from their sinnes by Christ, they are dead to sinne with Christ;
but such as Are justified from their Sins by christ, they Are dead to sin with christ;
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therefore such as are justified by Christ they cannot live, and continue in sinne. The Minor proposition the Apostle proves.
Therefore such as Are justified by christ they cannot live, and continue in sin. The Minor proposition the Apostle Proves.
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First by the efficacie of baptisme vers. 4. and 5. and by conformitie to Christ, in his crucifying and sufferings verse 6. The second argument (as a consequent, and dependent upon the former) is thus:
First by the efficacy of Baptism vers. 4. and 5. and by conformity to christ, in his crucifying and sufferings verse 6. The second argument (as a consequent, and dependent upon the former) is thus:
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Those that are quickned by Christ to a new life of grace, they cannot willingly and wilfully continue in sinne:
Those that Are quickened by christ to a new life of grace, they cannot willingly and wilfully continue in sin:
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but those that are justified by Christ, are quickned to a new life of grace, they cannot therefore willingly and wilfully continue in sinne.
but those that Are justified by christ, Are quickened to a new life of grace, they cannot Therefore willingly and wilfully continue in sin.
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The Minor proposition the Apostle proves thus, those that are dead with Christ are quickned to a new life of grace:
The Minor proposition the Apostle Proves thus, those that Are dead with christ Are quickened to a new life of grace:
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Such as are justified by Christ are dead with Christ, therefore they are quickned to a new life with Christ,
Such as Are justified by christ Are dead with christ, Therefore they Are quickened to a new life with christ,
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and therefore they cannot continue in sinne.
and Therefore they cannot continue in sin.
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The Major proposition is in the words of the Text, Now if wee be dead with Christ wee beleeve that we shall also live with him.
The Major proposition is in the words of the Text, Now if we be dead with christ we believe that we shall also live with him.
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You see the Logicke and argumentation of the Apostle, which words being a proposition, and argument hupotheticall, observe in them two parts.
You see the Logic and argumentation of the Apostle, which words being a proposition, and argument Hypothetical, observe in them two parts.
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First, an Antecedent, according to the law of such propositions. And then, a Consequent; Or more properly, one thing supposed, and another thing inferred.
First, an Antecedent, according to the law of such propositions. And then, a Consequent; Or more properly, one thing supposed, and Another thing inferred.
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First the thing supposed in the former part of the verse, that we are dead with Christ.
First the thing supposed in the former part of the verse, that we Are dead with christ.
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The other inferred in the latter part, wee beleeve that we shall also live with him.
The other inferred in the latter part, we believe that we shall also live with him.
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More particularly, you may please to observe these foure parts. First the method and order of the parts:
More particularly, you may please to observe these foure parts. First the method and order of the parts:
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first we must be dead with Christ before we can live with him, If wee be dead with Christ wee beleeve that wee shall also live with him.
First we must be dead with christ before we can live with him, If we be dead with christ we believe that we shall also live with him.
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Wee must first die with Christ before wee can live with him. Secondly, the inseparable connexion and conjunction and union of these two:
we must First die with christ before we can live with him. Secondly, the inseparable connexion and conjunction and Union of these two:
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though the one goe before, yet the other followes inseparably, and unavoydably, as Iacob tooke Esau by the heele: In the latter part.
though the one go before, yet the other follows inseparably, and avoidable, as Iacob took Esau by the heel: In the latter part.
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Now if we be dead with Christ, we beleeve that we shall also live with him, there is the conjunction of these two.Now if we be dead with christ, we believe that we shall also live with him, there is the conjunction of these two.
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Thirdly the assurance of this connexion or conjunction, if we be dead with Christ, wee beleeve we shall live with him.
Thirdly the assurance of this connexion or conjunction, if we be dead with christ, we believe we shall live with him.
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Fourthly and lastly, the cause and ground, as of the two former, so of the latter, both of our death with Christ,
Fourthly and lastly, the cause and ground, as of the two former, so of the latter, both of our death with christ,
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and of our life with Christ, it is Christ, Christ is the cause of both, If we be dead with Christ, that is, (as Aquinas rightly interprets the place) through or by the vertue of Christ, Wee beleeve that wee shall also live with him, or bee raised to the life of grace by the same vertue. Thus you have the parts:
and of our life with christ, it is christ, christ is the cause of both, If we be dead with christ, that is, (as Aquinas rightly interprets the place) through or by the virtue of christ, we believe that we shall also live with him, or be raised to the life of grace by the same virtue. Thus you have the parts:
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If wee be dead with Christ, wee beleeve that we shall also live with him. If we be dead with christ, we believe that we shall also live with him.
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First of the order and method of the parts, which is the first part or proposition.
First of the order and method of the parts, which is the First part or proposition.
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Wee must first die with Christ before we can live with him.
we must First die with christ before we can live with him.
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To be dead with Christ, is in imitation or conformitie with Christ to be dead to sinne, as Christ dyed for sinne.
To be dead with christ, is in imitation or conformity with christ to be dead to sin, as christ died for sin.
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So we are sayd to dye with Christ, when we dye to sinne. Now we are sayd to be dead to sinne when sinne is dead in us:
So we Are said to die with christ, when we die to sin. Now we Are said to be dead to sin when sin is dead in us:
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when the command and dominion of sinne is broken downe, when the power and force of it is enfeebled:
when the command and dominion of sin is broken down, when the power and force of it is enfeebled:
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when we doe what we can that sinne may not have any vigour, or power,
when we do what we can that sin may not have any vigour, or power,
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or command, no nor quiet being in us, then sinne is sayd to be properly dead in us.
or command, no nor quiet being in us, then sin is said to be properly dead in us.
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Now we must not conceive that as long as we live, sinne will utterly and totally dye.
Now we must not conceive that as long as we live, sin will utterly and totally die.
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The reason is this, (it is a comparison of St. Basil, saith hee) it is with sinne,
The reason is this, (it is a comparison of Saint Basil, Says he) it is with sin,
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and with the corruption of nature as it is with the Ivie, and the wall,
and with the corruption of nature as it is with the Ivy, and the wall,
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when the Ivie is fastned and incorporated into the wall, a man may cut the boughes and branches,
when the Ivy is fastened and incorporated into the wall, a man may Cut the boughs and branches,
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but hee can never roote it out except hee pull downe the wall.
but he can never root it out except he pull down the wall.
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As Ivie is to the wall, so is sin and corruption to our nature, it is so scrued and got into our nature, that so long as we live,
As Ivy is to the wall, so is since and corruption to our nature, it is so screwed and god into our nature, that so long as we live,
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so long as this house of clay stands wee cannot utterly roote it out;
so long as this house of clay Stands we cannot utterly root it out;
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wee may mortifie and kill it in some measure, but when this house of clay shall be demolished and dissolved,
we may mortify and kill it in Some measure, but when this house of clay shall be demolished and dissolved,
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then sinne shall be utterly extinguished;
then sin shall be utterly extinguished;
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I say then, we must not conceive sinne to be so dead, as that it hath utterly no life in it,
I say then, we must not conceive sin to be so dead, as that it hath utterly no life in it,
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but it is sayd to be dead in a double respect: First it is dead Civilly. Secondly it is dead Naturally.
but it is said to be dead in a double respect: First it is dead Civilly. Secondly it is dead Naturally.
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It is a rule among Civillians, he that is a servant is halfe a dead man.
It is a Rule among Civilians, he that is a servant is half a dead man.
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The reason is, because hee is no longer at his owne command;
The reason is, Because he is no longer At his own command;
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but what he is, he is that he is, as hee is inspired, and animated by the command of his master.
but what he is, he is that he is, as he is inspired, and animated by the command of his master.
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So sinne is said to bee dead because it is made a servant, it is forced to undergoe the yoake, to be subject to the Spirit of grace:
So sin is said to be dead Because it is made a servant, it is forced to undergo the yoke, to be Subject to the Spirit of grace:
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therefore it is sayd to bee dead civilly. Secondly, it is sayd to bee dead naturally too;
Therefore it is said to be dead civilly. Secondly, it is said to be dead naturally too;
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the reason is this, because howsoever there bee some life left in it, yet it hath its deaths wound,
the reason is this, Because howsoever there be Some life left in it, yet it hath its death's wound,
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& that wil cause it to die at the last: In the meane while it is in the wane, and languisheth away;
& that will cause it to die At the last: In the mean while it is in the wane, and Languishes away;
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so that as a man that hath received a mortall wound, he is a dead man, the reason is,
so that as a man that hath received a Mortal wound, he is a dead man, the reason is,
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because that wound will bring death at the last:
Because that wound will bring death At the last:
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So we may say though sinne have some life in it, yet it is dead naturally too;
So we may say though sin have Some life in it, yet it is dead naturally too;
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the reason is this, because by the death of Christ, it hath received its deaths blow, that it will never recover,
the reason is this, Because by the death of christ, it hath received its death's blow, that it will never recover,
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and so at the last it will altogether die.
and so At the last it will altogether die.
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As sinne is thus sayd to bee dead in us, so we are sayd to be dead to sinne in a three sold respect.
As sin is thus said to be dead in us, so we Are said to be dead to sin in a three sold respect.
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You know death is nothing but the separation of the soule from the body, the separation of that that is the principle of life.
You know death is nothing but the separation of the soul from the body, the separation of that that is the principle of life.
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Now looke what the soule is to the body, the same is sinne, in a sort, in a naturall unregenerate man, hee lives not so much by his soule as by his sinne;
Now look what the soul is to the body, the same is sin, in a sort, in a natural unregenerate man, he lives not so much by his soul as by his sin;
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his sinne is the life of his life, it is that that enacts, and enlivens, and animates him:
his sin is the life of his life, it is that that enacts, and enlivens, and animates him:
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therefore it is called the body of sinne, why? because sinne is in an unregenerate mans body as the soule is in the body, it gives life to it.
Therefore it is called the body of sin, why? Because sin is in an unregenerate men body as the soul is in the body, it gives life to it.
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A naturall man esteemes sinne as his soule and life; so the members of his body are called the members of sinne;
A natural man esteems sin as his soul and life; so the members of his body Are called the members of sin;
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the reason is, because looke as in nature the members exercise their functions by the influence and vertue of the soule;
the reason is, Because look as in nature the members exercise their functions by the influence and virtue of the soul;
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so an unregenerate man in the corrupt estate of depraved nature, such a man, his members worke as they are inabled and commanded by sinne that dwells in him.
so an unregenerate man in the corrupt estate of depraved nature, such a man, his members work as they Are enabled and commanded by sin that dwells in him.
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Secondly, we are sayd to be dead to sinne, in respect of those antecedent convulsions and pangs that goe before death.
Secondly, we Are said to be dead to sin, in respect of those antecedent convulsions and pangs that go before death.
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Ordinarily there is no death without pangs and convulsions.
Ordinarily there is no death without pangs and convulsions.
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Now as it is in naturall death, so it is in this, there is no part of crucifying and mortifying of sinne, without paine and dolour,
Now as it is in natural death, so it is in this, there is no part of crucifying and mortifying of sin, without pain and dolour,
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therefore it is justly called death, the mortifying of sinne;
Therefore it is justly called death, the mortifying of sin;
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wee are said to be dead to sinne, when we mortifie sinne, because it is with so much paine, with convulsions and anguish:
we Are said to be dead to sin, when we mortify sin, Because it is with so much pain, with convulsions and anguish:
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So saith Peter Martyr. The parting of a naturall man, the foregoing of his sin, it is not without much torment and anguish:
So Says Peter Martyr. The parting of a natural man, the foregoing of his since, it is not without much torment and anguish:
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so in that respect it is said to be a death, in regard of those convulsions and pangs that usually are the forerunners and harbingers of death.
so in that respect it is said to be a death, in regard of those convulsions and pangs that usually Are the forerunners and harbingers of death.
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Thirdly, wee are dead to sinne in another respect, for as a dead servant is no longer at the command of his Master, let him command what hee will hee heares him not, hee doth nothing.
Thirdly, we Are dead to sin in Another respect, for as a dead servant is no longer At the command of his Master, let him command what he will he hears him not, he does nothing.
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So it is with a man that is dead to sin, let sin command what it will, he heares not, hee listens not to the suggestions, he practiseth not the commands of sinne, he is as a dead man to sinne.
So it is with a man that is dead to sin, let since command what it will, he hears not, he listens not to the suggestions, he Practiseth not the commands of sin, he is as a dead man to sin.
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As a dead man performes not the offices of the living, a dead servant doth not obey the commands of his master,
As a dead man performs not the Offices of the living, a dead servant does not obey the commands of his master,
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so it is with a man that is dead to sinne.
so it is with a man that is dead to sin.
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Let this be sufficient to be spoken for the meaning of that phrase, If we be dead to sinne, that is, as Christ dyed for sinne.
Let this be sufficient to be spoken for the meaning of that phrase, If we be dead to sin, that is, as christ died for sin.
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Secondly, saith the Apostle, If wee be dead with Christ, we beleeve that we shall also live with him.
Secondly, Says the Apostle, If we be dead with christ, we believe that we shall also live with him.
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There is a twofold life Naturall Spirituall.
There is a twofold life Natural Spiritual.
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The naturall life is not here meant, but the spirituall life, that is, principally the life of grace and consequently the life of glory.
The natural life is not Here meant, but the spiritual life, that is, principally the life of grace and consequently the life of glory.
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The reason is this, because the life of grace, & glory be not two lives, but one and the selfe same life, they differ onely in degrees.
The reason is this, Because the life of grace, & glory be not two lives, but one and the self same life, they differ only in Degrees.
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Looke as the life of the child in the wombe, is the same life that the child enjoyes,
Look as the life of the child in the womb, is the same life that the child enjoys,
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when it comes to bee borne and brought to light in the world;
when it comes to be born and brought to Light in the world;
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so the life of a Christian in this world it is in a manner the same that he lives in heaven, onely I say it differs in degrees;
so the life of a Christian in this world it is in a manner the same that he lives in heaven, only I say it differs in Degrees;
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For looke, as grace is nothing but glory begun, so glory is nothing but grace consummate.
For look, as grace is nothing but glory begun, so glory is nothing but grace consummate.
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But if he meane the life of grace, why doth the Apostle say shall live? If we be borne with Christ we shall live with him.
But if he mean the life of grace, why does the Apostle say shall live? If we be born with christ we shall live with him.
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I answer briefly for two reasons.
I answer briefly for two Reasons.
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First, to denote the time when wee shall enjoy this life perfectly, that shall be hereafter.
First, to denote the time when we shall enjoy this life perfectly, that shall be hereafter.
ord, pc-acp vvi dt n1 c-crq pns12 vmb vvi d n1 av-j, cst vmb vbi av.
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When this naturall life shall have an end, then wee shall enjoy that spirituall life perfectly;
When this natural life shall have an end, then we shall enjoy that spiritual life perfectly;
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therefore the Apostle reflects on that life respectively to that time, and saith wee shall live the life of grace,
Therefore the Apostle reflects on that life respectively to that time, and Says we shall live the life of grace,
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because then wee shall enjoy this life perfectly, whereas here we have it but in some measure, and degree with interruption.
Because then we shall enjoy this life perfectly, whereas Here we have it but in Some measure, and degree with interruption.
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Secondly, it is sayd in the future, we shall live, to affirme the perpetuity of this life;
Secondly, it is said in the future, we shall live, to affirm the perpetuity of this life;
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this life is not like the life of nature, a fading and perishing life of its owne nature.
this life is not like the life of nature, a fading and perishing life of its own nature.
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It is the observation of Tolet the Iesuite upon the place, saith hee, though the Apostle meane the life of grace,
It is the observation of Tolet the Iesuite upon the place, Says he, though the Apostle mean the life of grace,
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as we see by the 11. Verse, yet hee useth the future tense, to shew that this life is a perpetuall life,
as we see by the 11. Verse, yet he uses the future tense, to show that this life is a perpetual life,
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and such a life as hath no date nor period.
and such a life as hath no date nor Period.
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I say it is in the future tense, to signifie that the life of grace once begunne, it never hath date.
I say it is in the future tense, to signify that the life of grace once begun, it never hath date.
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Well, the words being cleared, I come to speake of the first thing proposed; the order and method of the Apostle in these words;
Well, the words being cleared, I come to speak of the First thing proposed; the order and method of the Apostle in these words;
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If we be dead with Christ, wee beleeve that wee shall also live with him. If we be dead with christ, we believe that we shall also live with him.
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Wee must first die with Christ if wee will live with him.
we must First die with christ if we will live with him.
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For looke as it was with Christ, so it shall bee with every member of Christ; For look as it was with christ, so it shall be with every member of christ;
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Christ first dyed before hee was raised to life;
christ First died before he was raised to life;
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hee was first brought low, and humbled before he was exalted, before he had his glory.
he was First brought low, and humbled before he was exalted, before he had his glory.
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As it was with Christ, so it must bee with every member of Christ, hee must first die before he can live, he must first have his Good Friday before hee have his Easter day, hee must first die to sinne,
As it was with christ, so it must be with every member of christ, he must First die before he can live, he must First have his Good Friday before he have his Easter day, he must First die to sin,
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before he can live to God.
before he can live to God.
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It is otherwise in the life of nature then it is in the life of grace, there a man must live before he die,
It is otherwise in the life of nature then it is in the life of grace, there a man must live before he die,
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but here hee must die before he can live. So saith S. Paul Ephes. 4.22.24. Put off concerning your conversation, the old man which is corrupt according to the deceive able lusts, look in Ver. 24. then saith he put on the new man, which after God is created in holinesse and righteousnesse.
but Here he must die before he can live. So Says S. Paul Ephesians 4.22.24. Put off Concerning your Conversation, the old man which is corrupt according to the deceive able Lustiest, look in Ver. 24. then Says he put on the new man, which After God is created in holiness and righteousness.
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Then the Apostle here compares the life of grace to a new garment:
Then the Apostle Here compares the life of grace to a new garment:
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before wee can put on the white and pure Stole of Christs righteousnssse, we must first put off the filthy ragges of our owne corruption, put off concerning your conversation, the old man which is corrupt, according to the deceivable lusts.
before we can put on the white and pure Stole of Christ righteousnssse, we must First put off the filthy rags of our own corruption, put off Concerning your Conversation, the old man which is corrupt, according to the deceivable Lustiest.
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So in Ephes 5 ▪ 8. The life of grace is compared o light, the life of sinne is compared to darkenesse, you know before the Medium be enlightned, the darknesse must be dispelled:
So in Ephesians 5 ▪ 8. The life of grace is compared oh Light, the life of sin is compared to darkness, you know before the Medium be enlightened, the darkness must be dispelled:
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First the darkenesse must be dispelled before it can be lightned. So this new life, it is sayd to be a new Image;
First the darkness must be dispelled before it can be lightened. So this new life, it is said to be a new Image;
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it is a new Image indeede, but it is such an Image as we are not capable of, till first wee be made pure Tables;
it is a new Image indeed, but it is such an Image as we Are not capable of, till First we be made pure Tables;
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the former Image of Sathan and the Characters of sinne be defaced, till then wee are not capable of the Image of God,
the former Image of Sathan and the Characters of sin be defaced, till then we Are not capable of the Image of God,
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and the faire impressions of Grace. It is called an ingrafting, or inocculating:
and the fair impressions of Grace. It is called an engrafting, or inocculating:
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now wee cannot bee grafted into Christ, till we be cut off from the old stocke;
now we cannot be grafted into christ, till we be Cut off from the old stock;
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I say generally, as wee must die to nature, before we can live to glory, so wee must die to sinne, before wee can live to God.
I say generally, as we must die to nature, before we can live to glory, so we must die to sin, before we can live to God.
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Looke what the Angell commanded Ioshua Iosh. 5.8. to put off his shooes before he came to converse with God.
Look what the Angel commanded Ioshua Joshua 5.8. to put off his shoes before he Come to converse with God.
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If you please to take the allusion of Philo which is this, (and it is pertinent to our purpose) put off thy shooes before thou come to God, that is, put off dead workes,
If you please to take the allusion of Philo which is this, (and it is pertinent to our purpose) put off thy shoes before thou come to God, that is, put off dead works,
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because shooes are made of the skins of dead beasts.
Because shoes Are made of the skins of dead beasts.
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I say, before wee can live with Christ, wee must die with Christ, we must die to sinne before wee can live the life of grace. The reason is plaine.
I say, before we can live with christ, we must die with christ, we must die to sin before we can live the life of grace. The reason is plain.
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First, because of the contrarietie and opposition betweene the life of grace, and a life in sinne.
First, Because of the contrariety and opposition between the life of grace, and a life in sin.
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A man may live many lives if one bee subordinate to another, as a m•n lives a vegetative, a sensative,
A man may live many lives if one be subordinate to Another, as a m•n lives a vegetative, a sensative,
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and a reasonable life, because these are subordinate one to another;
and a reasonable life, Because these Are subordinate one to Another;
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but to live in sinne and to God a man cannot, because these lives are contrary, they come from contrary principles, they cannot consist in the same subject.
but to live in sin and to God a man cannot, Because these lives Are contrary, they come from contrary principles, they cannot consist in the same Subject.
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It is an ordinary saying, The Bed and and the Throne admit not of partners. It is true as Christ saith, No man can serve two masters;
It is an ordinary saying, The Bed and and the Throne admit not of partners. It is true as christ Says, No man can serve two Masters;
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It is true, when they command contrary things.
It is true, when they command contrary things.
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Now sinne and grace command contrary things, therefore no man can serve them both, eyther he will cleave to the one and deny the other,
Now sin and grace command contrary things, Therefore no man can serve them both, either he will cleave to the one and deny the other,
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or forsake the one and cleave to the other. No man can serve sinne and Christ because they are contrary masters.
or forsake the one and cleave to the other. No man can serve sin and christ Because they Are contrary Masters.
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No man can serve two masters when they command contrary things, that is the first reason:
No man can serve two Masters when they command contrary things, that is the First reason:
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Wee must first die to sinne, before wee can live the life of grace, because they are opposites that will not admit of one another in the same subject.
we must First die to sin, before we can live the life of grace, Because they Are opposites that will not admit of one Another in the same Subject.
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Secondly, till we be dead to sinne we cannot live the life of grace, because we cannot till then admit of the principles of the life of grace;
Secondly, till we be dead to sin we cannot live the life of grace, Because we cannot till then admit of the principles of the life of grace;
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where sinne raignes and dominiers the Spirit of grace dwells not, and where that is not there is no life of grace:
where sin reigns and dominiers the Spirit of grace dwells not, and where that is not there is no life of grace:
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Therefore wee must first die to sinne, before wee can live the life of grace;
Therefore we must First die to sin, before we can live the life of grace;
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because before wee be dead to sinne, the Spirit of grace that quickens and revives us, doth not dwell in us.
Because before we be dead to sin, the Spirit of grace that quickens and revives us, does not dwell in us.
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Thirdly, if it were not needefull first to die to sinne before wee live the life of grace, wherein consisted the hard taske of a Christian? How easie were it for a man to bee a Christian,
Thirdly, if it were not needful First to die to sin before we live the life of grace, wherein consisted the hard task of a Christian? How easy were it for a man to be a Christian,
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if a man might bee a Christian, and live after the lusts of his owne heart? if he might take libertie to doe what his corruptions prompt,
if a man might be a Christian, and live After the Lustiest of his own heart? if he might take liberty to do what his corruptions prompt,
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and suggest, if a man that were ignorant might bee ignorant still, and yet be a Christian,
and suggest, if a man that were ignorant might be ignorant still, and yet be a Christian,
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if hee that is a swearer might sweare still, and hee that is proud bee proud still,
if he that is a swearer might swear still, and he that is proud be proud still,
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and he that is prophane might be so still, what great matter were it to bee a Christian? how easie were it to perswade Agrippa, not to be almost,
and he that is profane might be so still, what great matter were it to be a Christian? how easy were it to persuade Agrippa, not to be almost,
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but to be altogether a Christian? Therefore wee must first die to sinne, before we can live to grace,
but to be altogether a Christian? Therefore we must First die to sin, before we can live to grace,
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before we can be true Christians:
before we can be true Christians:
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the reason is because the taske of a Christian is a hard taske, such a taske as a man cannot performe without denying of himselfe, without crucifying and mortifying of his lusts.
the reason is Because the task of a Christian is a hard task, such a task as a man cannot perform without denying of himself, without crucifying and mortifying of his Lustiest.
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This shall suffice to have spoken for the confirmation of that point, by occasion of the method of the Apostle, If we be dead with Christ we shall also live with him.
This shall suffice to have spoken for the confirmation of that point, by occasion of the method of the Apostle, If we be dead with christ we shall also live with him.
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That wee must first be dead.
That we must First be dead.
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As Christ died for sinne, so wee must die to sinne before wee can live the life of grace.
As christ died for sin, so we must die to sin before we can live the life of grace.
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Now I come to make use and application of it. Which if it be so how justly doth the censure of Christ, Revel. 3.1.
Now I come to make use and application of it. Which if it be so how justly does the censure of christ, Revel. 3.1.
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fall upon many Christians? that of the Angell of the Church of Sardis, that they have a name to l•ve,
fallen upon many Christians? that of the Angel of the Church of Sardis, that they have a name to l•ve,
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but are dead, why dead? dead because they are not dead, dead to grace because they are not dead to sinne:but Are dead, why dead? dead Because they Are not dead, dead to grace Because they Are not dead to sin:
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many men though they seeme to be lively and active, are no better then walking, breathing Carkasses. The reason is this:
many men though they seem to be lively and active, Are no better then walking, breathing Carcases. The reason is this:
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because till a man be dead to sinne, hee cannot live the life of grace;
Because till a man be dead to sin, he cannot live the life of grace;
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wee must first die to sinne with Christ, before wee can live the life of grace with Christ.
we must First die to sin with christ, before we can live the life of grace with christ.
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In Gallat. 5. Those that are Christs have crucified the flesh with the affections and lusts: In Galatia. 5. Those that Are Christ have Crucified the Flesh with the affections and Lustiest:
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Why then on the contrary, such as have not crucified the lusts and affections of the flesh, they are not Christs.
Why then on the contrary, such as have not Crucified the Lustiest and affections of the Flesh, they Are not Christ.
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Wheresoever any sinne reignes, in whom soever any lust dominiers, what lust soever it be, that man is a dead man, there is no true life of grace in him.
Wheresoever any sin reigns, in whom soever any lust dominiers, what lust soever it be, that man is a dead man, there is no true life of grace in him.
c-crq d n1 vvz, p-acp ro-crq av d n1 n2, r-crq n1 av pn31 vbb, cst n1 vbz dt j n1, pc-acp vbz dx j n1 pp-f n1 p-acp pno31.
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The reason the Apostle gives in these words;
The reason the Apostle gives in these words;
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because wee must bee first dead to sinne, before wee can live the life of grace;
Because we must be First dead to sin, before we can live the life of grace;
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first our lusts must bee mortified and crucified in us, before wee can live with Christ the life of grace, wee must first passe this red Sea, that is, to die with Christ before we can enter into the Land of Canaan, to this life with Christ.
First our Lustiest must be mortified and Crucified in us, before we can live with christ the life of grace, we must First pass this read Sea, that is, to die with christ before we can enter into the Land of Canaan, to this life with christ.
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But that I may make it more usefull to you, let me shew you these foure things.
But that I may make it more useful to you, let me show you these foure things.
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First let mee discover to you some false deaths, for as there is a false and counterfeit life of grace,
First let me discover to you Some false death's, for as there is a false and counterfeit life of grace,
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so there are false and counterfeit deaths to sinne.
so there Are false and counterfeit death's to sin.
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Secondly, let mee shew you some characters whereby a man may know a true death to sinne, whereby hee may judge and examine himselfe,
Secondly, let me show you Some characters whereby a man may know a true death to sin, whereby he may judge and examine himself,
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and know whether hee be dead to sinne or no.
and know whither he be dead to sin or no.
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In the third place I will shew you the meanes whereby (if a man bee not dead) a man may get this death, whereby hee may come to mortifie and crucifie the lusts and affections of the flesh;
In the third place I will show you the means whereby (if a man be not dead) a man may get this death, whereby he may come to mortify and crucify the Lustiest and affections of the Flesh;
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and if hee bee dead, whereby hee may proceede on in the worke of mortification, because mortification is not one individuall act, but hath a latitude, and admits of degrees.
and if he be dead, whereby he may proceed on in the work of mortification, Because mortification is not one Individu act, but hath a latitude, and admits of Degrees.
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Fourthly, I will shew you arguments to perswade you to this death to sinne with Christ, especially such as are immergent, arising from the words of the Text; Of all which briefly.
Fourthly, I will show you Arguments to persuade you to this death to sin with christ, especially such as Are immergent, arising from the words of the Text; Of all which briefly.
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First then of false deaths, that seeme to be true in shew, but are counterfeit deaths.
First then of false death's, that seem to be true in show, but Are counterfeit death's.
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There is a threefold death to sinne. A Morall Popish Christian death to sinne.
There is a threefold death to sin. A Moral Popish Christian death to sin.
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The morall death to sinne is distinguished from the true death to sinne, especially in foure things.
The moral death to sin is distinguished from the true death to sin, especially in foure things.
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First, the maine difference is in the Essence of it;
First, the main difference is in the Essence of it;
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the truth is, a morall death is indeede no death, hee that is morally dead to sinne, is not indeede dead to sinne:
the truth is, a moral death is indeed no death, he that is morally dead to sin, is not indeed dead to sin:
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for such a mortification takes away, not the life of sinne, but the harshnesse, and rudenesse of sinne, it takes it and restraines it, it makes sin more tractable and smooth,
for such a mortification Takes away, not the life of sin, but the harshness, and rudeness of sin, it Takes it and restrains it, it makes since more tractable and smooth,
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and subtill, but it takes not away the life of sinne; that is the first.
and subtle, but it Takes not away the life of sin; that is the First.
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Secondly, it differs in the efficient cause, the efficient cause of a Christians mortification is the Spirit of God, Rom. 8.13. If yee mortifie the deeds of the flesh through the Spirit:
Secondly, it differs in the efficient cause, the efficient cause of a Christians mortification is the Spirit of God, Rom. 8.13. If ye mortify the Deeds of the Flesh through the Spirit:
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but the cause efficient of morall mortification, it is from the temper of the body, or good education, or the like.
but the cause efficient of moral mortification, it is from the temper of the body, or good education, or the like.
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Consider therefore if it proceede from the Spirit, from the generall, common operation of the Spirit,
Consider Therefore if it proceed from the Spirit, from the general, Common operation of the Spirit,
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or from the speciall saving and sanctifying vertue of Gods Spirit. Thridly, morall mortification differs from that which is true, in respect of the Latitude:
or from the special Saving and sanctifying virtue of God's Spirit. Thirdly, moral mortification differs from that which is true, in respect of the Latitude:
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he that is morally mortified, he is mortified onely in respect of outward grosse sinnes, in respect of such things as are more notorious, such as run in the eyes of men, such as cause disgrace, and dishonour, and obloquie:
he that is morally mortified, he is mortified only in respect of outward gross Sins, in respect of such things as Are more notorious, such as run in the eyes of men, such as cause disgrace, and dishonour, and obloquy:
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but secret spirituall sinnes are unmortified, nay, (it is the observation of Saint Austin, that) a morall man,
but secret spiritual Sins Are unmortified, nay, (it is the observation of Saint Austin, that) a moral man,
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though he seeme to the eye to be never so much mortified (as indeede if a man looke on their formal austerity, to looke on Cato or such a one, a man would judge them mortified) yet commonly they feede one lust,
though he seem to the eye to be never so much mortified (as indeed if a man look on their formal austerity, to look on Cato or such a one, a man would judge them mortified) yet commonly they feed one lust,
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and for the sake of that they curbe the rest.
and for the sake of that they curb the rest.
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So Saint Austin upon the Romans observes, the lust of covetousnesse, of injustice, of intemperance, &c. they curbe them being over borne with the lust of ambition;
So Saint Austin upon the Romans observes, the lust of covetousness, of injustice, of intemperance, etc. they curb them being over born with the lust of ambition;
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saith he, they keepe down all other lusts that they may give more scope to this one lust, in his fift booke de Civit. dei Chap. 12. But a true Christians mortification is universall, hee doth not kill some sinnes,
Says he, they keep down all other Lustiest that they may give more scope to this one lust, in his fift book de Civit dei Chap. 12. But a true Christians mortification is universal, he does not kill Some Sins,
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as Saul killed the small Cattell, and left Agag, and the great ones, but he mortifies and crucifies all sinne, true mortification will not suffer a man to allow himselfe in the practice of any one sinne.
as Saul killed the small Cattle, and left Agag, and the great ones, but he Mortifies and Crucifies all sin, true mortification will not suffer a man to allow himself in the practice of any one sin.
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Fourthly, morall mortification differs from Christian in respect of the issue;
Fourthly, moral mortification differs from Christian in respect of the issue;
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hee that is truly mortified, in such a one sinne hath received its deaths wound in him, it never comes fully to be healed and recovered it selfe againe.
he that is truly mortified, in such a one sin hath received its death's wound in him, it never comes Fully to be healed and recovered it self again.
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Indeede if hee be negligent in the exercise of mortification it may get strength upon us;
Indeed if he be negligent in the exercise of mortification it may get strength upon us;
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as the Canaanites being neglected of the Israelites grew stronger, but they never obtayned that absolute command,
as the Canaanites being neglected of the Israelites grew Stronger, but they never obtained that absolute command,
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and dominion in Canaan as before:
and dominion in Canaan as before:
cc n1 p-acp np1 a-acp a-acp:
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but for a morrall man, because sin is not truly mortified in him, therefore when those restraints and retentives are taken away that kept in sinne, it rages and dominiers as much as it did before in him,
but for a moral man, Because since is not truly mortified in him, Therefore when those restraints and retentives Are taken away that kept in sin, it rages and dominiers as much as it did before in him,
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or as it doth in another man.
or as it does in Another man.
cc c-acp pn31 vdz p-acp n-jn n1.
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Let this suffice to be spoken of the difference of morall mortification from that of a true Christian.
Let this suffice to be spoken of the difference of moral mortification from that of a true Christian.
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Secondly, Popish mortification differs from true mortification, in all the degrees and causes. It differs from Christian mortification.
Secondly, Popish mortification differs from true mortification, in all the Degrees and Causes. It differs from Christian mortification.
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In the efficient materiall formall finall cause. First Popish mortification differs from Christian in respect of the object matter;
In the efficient material formal final cause. First Popish mortification differs from Christian in respect of the Object matter;
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the principall object in Popish mortification, is not so much perhaps sinne in the members,
the principal Object in Popish mortification, is not so much perhaps sin in the members,
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but the members themselves, they lash and teare them with scourges and whips, their ayme is not so much against sinne as the members;
but the members themselves, they lash and tear them with scourges and whips, their aim is not so much against sin as the members;
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whereas true mortification is a revenge on the members as they are instruments of sinne:
whereas true mortification is a revenge on the members as they Are Instruments of sin:
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a mans principall grudge is against sinne in his members, and not against the members that sinne dwells in.
a men principal grudge is against sin in his members, and not against the members that sin dwells in.
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Secondly, they differ in the efficient cause the cause efficient of true mortification is the Spirit of God, Rom. 8.13. If yee through the Spirit doe mortifie the deeds of the body;
Secondly, they differ in the efficient cause the cause efficient of true mortification is the Spirit of God, Rom. 8.13. If ye through the Spirit do mortify the Deeds of the body;
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but the cause efficient in Popish mortification is, among too many themselves; they offer, violence to themselves, selfe considerations is the summe of their mortification.
but the cause efficient in Popish mortification is, among too many themselves; they offer, violence to themselves, self considerations is the sum of their mortification.
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Thirdly, the formall cause of Popish mortification is humbling the body, abstinence and rending the humane body by whippes, and scourges:
Thirdly, the formal cause of Popish mortification is humbling the body, abstinence and rending the humane body by whips, and scourges:
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this they make the true bearing of the dying of Christ in their members:
this they make the true bearing of the dying of christ in their members:
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So saith Getzer in his second booke of discipline, Chap. 8. They beare the dying of Christ in their body, that shed their blood with whipping and lashing themselves willingly for Christ, such a man is sayd to mortifie himselfe. So Says Getzer in his second book of discipline, Chap. 8. They bear the dying of christ in their body, that shed their blood with whipping and lashing themselves willingly for christ, such a man is said to mortify himself.
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It is a strange thing, as if wee should goe about to please the divinitie by inhumanitie.
It is a strange thing, as if we should go about to please the divinity by inhumanity.
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Fourthly, they differ in respect of the end, and ayme of both;
Fourthly, they differ in respect of the end, and aim of both;
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Popish mortification ends not in the destruction of sinne, and infeebling the power of it so much as the satisfying of God for sinne:
Popish mortification ends not in the destruction of sin, and enfeebling the power of it so much as the satisfying of God for sin:
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Heare what Getzer saith in the same place, in his second booke of discipline, Chap. 8. saith he, such as whip themselves till the blood come,
Hear what Getzer Says in the same place, in his second book of discipline, Chap. 8. Says he, such as whip themselves till the blood come,
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for their sinnes, by such whipping of themselves they satisfie Gods justice for their sinnes. for their Sins, by such whipping of themselves they satisfy God's Justice for their Sins.
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What Christian heart can heare such Doctrine and his heart not ake, & his ears not glow,
What Christian heart can hear such Doctrine and his heart not ache, & his ears not glow,
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and his joynts tremble? Blessed Saviour that they that stile themselves by thy name should derogate from thee by their blasphemies!
and his Joints tremble? Blessed Saviour that they that style themselves by thy name should derogate from thee by their Blasphemies!
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Wee say the blood of Christ expiates sinne, they say their owne blood wilfully shed, satisfies God for their sinnes:
we say the blood of christ expiates sin, they say their own blood wilfully shed, Satisfies God for their Sins:
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whereas the end of Christian an mortification is not to satisfie God for sinne, but to infeeble the power of sinne, to breake downe the command and dominion of sinne.
whereas the end of Christian an mortification is not to satisfy God for sin, but to enfeeble the power of sin, to break down the command and dominion of sin.
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This shall suffice to bee spoken concerning the first point proposed, the false deaths to sinne, and those are two; Morall, and Popish.
This shall suffice to be spoken Concerning the First point proposed, the false death's to sin, and those Are two; Moral, and Popish.
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Now I come to shew the Characters of a man that is truly dead to sinne with Christ.
Now I come to show the Characters of a man that is truly dead to sin with christ.
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The first signe of a man that is dead to sinne is this, that when occasions are offered,
The First Signen of a man that is dead to sin is this, that when occasions Are offered,
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and invite him to sinne hee doth not yeeld, this is an argument that that man is dead to sinne.
and invite him to sin he does not yield, this is an argument that that man is dead to sin.
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It is true I confesse there is great power in occasions, that except wee keepe a jealous guard they are able to transport a holy sanctifyed man,
It is true I confess there is great power in occasions, that except we keep a jealous guard they Are able to transport a holy sanctified man,
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and so they have done the best;
and so they have done the best;
cc av pns32 vhb vdn dt js;
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but I say such a man, as when no sooner an occasion is presented, but hee is ready to give way to satisfie his lust, such a man, let him pretend what he will, hee is not dead to sinne.
but I say such a man, as when no sooner an occasion is presented, but he is ready to give Way to satisfy his lust, such a man, let him pretend what he will, he is not dead to sin.
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He is like a tree, wee know in winter there is no visible & apparent difference betweene a dead tree,
He is like a tree, we know in winter there is no visible & apparent difference between a dead tree,
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and that that is alive, neither of them have eyther fruite or leaves, they differ not in outward view:
and that that is alive, neither of them have either fruit or leaves, they differ not in outward view:
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but when the spring comes againe and the Sunne approacheth, then there is a difference,
but when the spring comes again and the Sun Approaches, then there is a difference,
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then the juice in the roote shootes up, and diffuseth it selfe into the rest of the parts:
then the juice in the root shoots up, and diffuseth it self into the rest of the parts:
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you may know a tree whether it be dead or alive, when the Spring comes,
you may know a tree whither it be dead or alive, when the Spring comes,
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when the Sun approacheth, if it doth not shoote forth and flourish then, we say it is a dead tree.
when the Sun Approaches, if it does not shoot forth and flourish then, we say it is a dead tree.
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I apply it thus looke what the Sunne is to the tree, so is occasion to lusts:
I apply it thus look what the Sun is to the tree, so is occasion to Lustiest:
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he that doth not sin when occasions are offered and present themselves:
he that does not sin when occasions Are offered and present themselves:
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when a man hath occasion to satisfie his lusts if he doe it not, this man is truly dead to sin.
when a man hath occasion to satisfy his Lustiest if he do it not, this man is truly dead to since.
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Whereas such a man as eyther through age or want of opportunity and occasion is disabled from fulfilling his lusts,
Whereas such a man as either through age or want of opportunity and occasion is disabled from fulfilling his Lustiest,
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but in the meane while he pleaseth himselfe to revolve them in his mind, and to discourse of them with his tongue, such a man is not dead to sinne;
but in the mean while he Pleases himself to revolve them in his mind, and to discourse of them with his tongue, such a man is not dead to sin;
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if he had the same strength and occasion presented as before, such a man would discover that sinne were alive in him as much as ever it was.
if he had the same strength and occasion presented as before, such a man would discover that sin were alive in him as much as ever it was.
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Secondly, wee may know we are dead to sinne if all sinne be dead in us:
Secondly, we may know we Are dead to sin if all sin be dead in us:
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it is not sufficient that one lust seeme to be mortified, and crucified in us unlesse all be mortified.
it is not sufficient that one lust seem to be mortified, and Crucified in us unless all be mortified.
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Wee know there is life in an Apple tree, or a Peare tree if it produce but one Apple, or Peare:
we know there is life in an Apple tree, or a Pear tree if it produce but one Apple, or Pear:
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So we may know that sinne is alive in us, if there be but one reigning domineiring sinne.
So we may know that sin is alive in us, if there be but one reigning domineiring sin.
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It is true I confesse in the best men, sinne is so much alive in them, that ever and anon it will be shooting forth some of these cursed fruits;
It is true I confess in the best men, sin is so much alive in them, that ever and anon it will be shooting forth Some of these cursed fruits;
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but yet (as wee shall see in the third place) the power of it is more infeebled;
but yet (as we shall see in the third place) the power of it is more infeebled;
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I say where one sinne or lust rules and dominiers in a man, that man is not dead to sinne,
I say where one sin or lust rules and dominiers in a man, that man is not dead to sin,
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as if an Apple tree bring forth but one apple wee conclude it is not dead.
as if an Apple tree bring forth but one apple we conclude it is not dead.
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Thirdly a dead man cannot performe the workes of a living man, when wee performe not the workes and service of sinne,
Thirdly a dead man cannot perform the works of a living man, when we perform not the works and service of sin,
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then we are dead to sinne. Every thing hath power to bring forth fruite according to its owne nature, Ioh. 8.39. If you were the children of Abraham, you would bring forth the fruits of Abraham.
then we Are dead to sin. Every thing hath power to bring forth fruit according to its own nature, John 8.39. If you were the children of Abraham, you would bring forth the fruits of Abraham.
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Now if a man bring forth ordinarily the fruits of sinne, let him say what hee will, sinne is alive in that man.
Now if a man bring forth ordinarily the fruits of sin, let him say what he will, sin is alive in that man.
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I grant that as I sayd before, sinne will ever and anon bee sending forth bitter and cursed fruits,
I grant that as I said before, sin will ever and anon be sending forth bitter and cursed fruits,
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but he that is ordinarily and commonly transported to the service of his owne lusts that man is not dead to sinne.
but he that is ordinarily and commonly transported to the service of his own Lustiest that man is not dead to sin.
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Shall a man say hee is a dead man that lives in pride? that hee is a dead man that lives in swearing or uncleannesse & c? I say he that is ordinarily,
Shall a man say he is a dead man that lives in pride? that he is a dead man that lives in swearing or uncleanness & c? I say he that is ordinarily,
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and habitually transported with pride, with swearing and blasphemy, with uncleannesse, &c. he that is ordinarily transported to the committing of any sinne, that man is not dead to sinne.
and habitually transported with pride, with swearing and blasphemy, with uncleanness, etc. he that is ordinarily transported to the committing of any sin, that man is not dead to sin.
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Fourthly, it is not sufficient to forbeare the practice of sinne, but to abhorre and detest sin:
Fourthly, it is not sufficient to forbear the practice of sin, but to abhor and detest since:
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we know when we come by aputrified dead Corse, we stop our noses, to shew that we abhor the noysome smell and detest it.
we know when we come by aputrified dead Corpse, we stop our noses, to show that we abhor the noisome smell and detest it.
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If we doe not onely forbeare sin but loath and abhorre it, it is a signe that sinne is dead, it is a Carkasse, we begin to abhorre it.
If we do not only forbear since but loath and abhor it, it is a Signen that sin is dead, it is a Carcase, we begin to abhor it.
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Fiftly, by this Character wee shall know that sinne is dead, if daily more and more wee see the power of sinne abated and infeebled in us;
Fifty, by this Character we shall know that sin is dead, if daily more and more we see the power of sin abated and infeebled in us;
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we know dying men, the nearer they draw to the grave the more weake are all the actions and functions of the soule:
we know dying men, the nearer they draw to the grave the more weak Are all the actions and functions of the soul:
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So I say, sinne shall never in this life be utterly dead, but it hath its deadly blow, and languisheth away.
So I say, sin shall never in this life be utterly dead, but it hath its deadly blow, and Languishes away.
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Now then we may know we are dead to sinne, if sinne more and more decay,
Now then we may know we Are dead to sin, if sin more and more decay,
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and the power of it bee more and more feeble, if every day the inclinations and provocations to sinne are more weake.
and the power of it be more and more feeble, if every day the inclinations and provocations to sin Are more weak.
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Yet mistake not, a man may deceive himselfe by this Character:
Yet mistake not, a man may deceive himself by this Character:
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for oft times it comes to passe that sinne when it hath its mortall, and deaths wound, it rageth more then it did before.
for oft times it comes to pass that sin when it hath its Mortal, and death's wound, it rages more then it did before.
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It fares with sinne as with a wild beast that hath received his deaths wound, he rageth more then he did before: It fares with sin as with a wild beast that hath received his death's wound, he rages more then he did before:
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So sinne and Sathan, then labour to provoke and stirre up corruption in a man to rage more, notwithstanding stay a while,
So sin and Sathan, then labour to provoke and stir up corruption in a man to rage more, notwithstanding stay a while,
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and you shall see the power of it more infeebled:
and you shall see the power of it more infeebled:
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So I say a man must not judge himselfe by the present fit or rage of sinne to have no sparke of regeneration,
So I say a man must not judge himself by the present fit or rage of sin to have no spark of regeneration,
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for that may bee occasioned by the deaths blow of sinne;
for that may be occasioned by the death's blow of sin;
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but looke if sinne bee enfeebled, and the inclinations and lusts to sinne grow every day weaker then other,
but look if sin be enfeebled, and the inclinations and Lustiest to sin grow every day Weaker then other,
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and that is an argument that sinne is dead.
and that is an argument that sin is dead.
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Sixtly we may know that wee are dead to sinne by this argument, then a man is dead to sinne,
Sixty we may know that we Are dead to sin by this argument, then a man is dead to sin,
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when he can willingly and patiently indure the Axe of the Gospel to be laid to the roote of his sinne,
when he can willingly and patiently endure the Axe of the Gospel to be laid to the root of his sin,
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when he can patiently submit himselfe to have his sinne wounded, and to have it executed by the sword of the Spirit. I say patiently to indure the reproofe of his sinne, especially when the reproofe is layd against the sinne that most prevailes against him, the sinne that a man loves dearest, patiently to indure the reproofe of that sinne is an argument that that man is mortified, and dead to sinne.
when he can patiently submit himself to have his sin wounded, and to have it executed by the sword of the Spirit. I say patiently to endure the reproof of his sin, especially when the reproof is laid against the sin that most prevails against him, the sin that a man loves dearest, patiently to endure the reproof of that sin is an argument that that man is mortified, and dead to sin.
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Let a man say what he will, hee that stormes and grudges, and grumbles and chafes when his sinne is met with in the Ministery of the word that man is unmortified, at the least so farre as he chafes and frets, so farre hee is unmortified.
Let a man say what he will, he that storms and grudges, and grumbles and chafes when his sin is met with in the Ministry of the word that man is unmortified, At the least so Far as he chafes and frets, so Far he is unmortified.
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Hee that is mortified to sinne, hee that is growne to a loathing and detestation of his sinne, he rejoyceth when the Ministery meets with his sinne, Oh saith such a one that my sinne might bee met with to day!
He that is mortified to sin, he that is grown to a loathing and detestation of his sin, he Rejoiceth when the Ministry meets with his sin, O Says such a one that my sin might be met with to day!
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I stand in termes of hostilitie with it, I would have it put to death, Oh! that it might have one blow to day by the Sword of the Spirit:
I stand in terms of hostility with it, I would have it put to death, Oh! that it might have one blow to day by the Sword of the Spirit:
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such a man as will not indure the reproofe of his sinne hee is unmortified, at least so farre as he is impatient of reproofe.
such a man as will not endure the reproof of his sin he is unmortified, At least so Far as he is impatient of reproof.
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Yet mistake not, a man may bee more impatient for some sinnes than for others:
Yet mistake not, a man may be more impatient for Some Sins than for Others:
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for though in a gracious man all sinne bee mortified, yet some sinnes be more rooted, and radicated.
for though in a gracious man all sin be mortified, yet Some Sins be more rooted, and radicated.
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As wee say in Philosophie, there are some parts that live first, and die last, as the heart.
As we say in Philosophy, there Are Some parts that live First, and die last, as the heart.
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As it is in the body ' so it is in the state of nature, in the body, of sinne:
As it is in the body ' so it is in the state of nature, in the body, of sin:
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there are some sinnes in which life is more radicated;
there Are Some Sins in which life is more radicated;
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and one sinne may have more life when others are mortified, one may have more strength then others,
and one sin may have more life when Others Are mortified, one may have more strength then Others,
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and life in it, and yet the mortification be true;
and life in it, and yet the mortification be true;
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yet generally such men as are impatient at the reproofe of their lusts, especially that lust that dominiers, that man is unmortified;
yet generally such men as Are impatient At the reproof of their Lustiest, especially that lust that dominiers, that man is unmortified;
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he that is a mortified man, that sinne is dead in, he will suffer reproofe patiently.
he that is a mortified man, that sin is dead in, he will suffer reproof patiently.
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Now I come to the third thing I propoposed to shew the meanes whereby wee may come to be dead with Christ:
Now I come to the third thing I propoposed to show the means whereby we may come to be dead with christ:
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for if wee cannot come to live with Christ, but wee must first die with Christ,
for if we cannot come to live with christ, but we must First die with christ,
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then it mainely concernes us to labour to die with Christ to sin, that so wee may come at the last to live with him. The meanes are foure.
then it mainly concerns us to labour to die with christ to since, that so we may come At the last to live with him. The means Are foure.
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The first cause which is the principall cause is the Spirit of God, so saith the Apostle, Rom. 8.13. the place before alleadged, If yee mortifie the deeds of the flesh through the Spirit yee shall live.
The First cause which is the principal cause is the Spirit of God, so Says the Apostle, Rom. 8.13. the place before alleged, If ye mortify the Deeds of the Flesh through the Spirit ye shall live.
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It is true, we are enjoyned mortification, but wee cannot doe it till by the Spirit of God our sinnes be mortified. It is true, we Are enjoined mortification, but we cannot do it till by the Spirit of God our Sins be mortified.
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It is with sinne as it is with some wilde beasts, they cannot bee taken and apprehended till they be shot and wounded: It is with sin as it is with Some wild beasts, they cannot be taken and apprehended till they be shot and wounded:
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So it is with sinne, till the Spirit of God give the deaths blow to sinne wee cannot mortifie it of our selves;
So it is with sin, till the Spirit of God give the death's blow to sin we cannot mortify it of our selves;
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therefore the first and principall cause is the Spirit of God, he that is in us is stronger then he that is in the world.
Therefore the First and principal cause is the Spirit of God, he that is in us is Stronger then he that is in the world.
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The Spirit of God is strong and powerfull to subdue sinne. Secondly, Faith in Christ:
The Spirit of God is strong and powerful to subdue sin. Secondly, Faith in christ:
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for by faith we must be ingrafted into Christ, and so partake of the Spirit of Christ whereby sinne is dead in us,
for by faith we must be ingrafted into christ, and so partake of the Spirit of christ whereby sin is dead in us,
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so saith the Apostle, Rom.. 6 5. For if we be planted into the likenesse of his death wee shall be also into the likenesse of his resurrection.
so Says the Apostle, Rom.. 6 5. For if we be planted into the likeness of his death we shall be also into the likeness of his resurrection.
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First we must be planted and grafted into Christ:
First we must be planted and grafted into christ:
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As a Syens must be planted into the stocke of a tree before it partake of the juice of it:
As a Syens must be planted into the stock of a tree before it partake of the juice of it:
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So we must be planted into Christ by faith before we be made partakers of the vertue of the death of Christ to kill our sins;
So we must be planted into christ by faith before we be made partakers of the virtue of the death of christ to kill our Sins;
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so saith the Apostle, Wee are raysed through the faith of the operation of God, it is through faith, not onely as a perswading, mooving cause, so Says the Apostle, we Are raised through the faith of the operation of God, it is through faith, not only as a persuading, moving cause,
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but as an efficient cause, because faith as a pipe of Silver conveyes the juice, the water of life, the Spirit of God, whereby our sinnes are mortified, it unites us to Christ and makes us partake of the vertue of his death whereby our sinnes are killed.
but as an efficient cause, Because faith as a pipe of Silver conveys the juice, the water of life, the Spirit of God, whereby our Sins Are mortified, it unites us to christ and makes us partake of the virtue of his death whereby our Sins Are killed.
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The third meanes to worke this death in us it is Prayer, so David, Psal. 19.13. The third means to work this death in us it is Prayer, so David, Psalm 19.13.
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Lord keepe mee from presumptuous sinnes, let them not have dominion over me, that is, mortifie,Lord keep me from presumptuous Sins, let them not have dominion over me, that is, mortify,
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and crucifie them so that they may not have dominion over me, or not have a being if it were possible, Let them not have dominion over me.
and crucify them so that they may not have dominion over me, or not have a being if it were possible, Let them not have dominion over me.
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Fourthly and lastly, a speciall meanes to put sinne to death is to submit our selves to the Ministery of the Word, such as can manage and brandish the two edged Sword of the Spirit against sinne.
Fourthly and lastly, a special means to put sin to death is to submit our selves to the Ministry of the Word, such as can manage and brandish the two edged Sword of the Spirit against sin.
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And so in private by meditation to apply to our selves the curses and judgements that God hath threatned against such sinnes as wee give most way to:
And so in private by meditation to apply to our selves the curses and Judgments that God hath threatened against such Sins as we give most Way to:
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for if once the principall and vitall sinne (as I may call it) be destroyed,
for if once the principal and vital sin (as I may call it) be destroyed,
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then other sinnes will die of themselves; this shall be sufficient for the third part, touching the meanes to die with Christ.
then other Sins will die of themselves; this shall be sufficient for the third part, touching the means to die with christ.
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I come now in a few words to the motives to perswade us to die with Christ.
I come now in a few words to the motives to persuade us to die with christ.
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The first ariseth from the necessitie of dying to sinne, eyther wee must die to sinne, or die for sinne, woe to us if we doe not die to sin, If yee live after the flesh yee shall die, Rom. 8.13.
The First arises from the necessity of dying to sin, either we must die to sin, or die for sin, woe to us if we do not die to since, If ye live After the Flesh ye shall die, Rom. 8.13.
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that is, if yee live unmortified yee shall die, how? eternally, not onely the death of the body but of the soule too, here is the choyce, we must eyther mortifie our lusts or incurre the danger of damnation, there is no other way to escape it, If yee live after the flesh yee shall die, that is, eternally,
that is, if ye live unmortified ye shall die, how? eternally, not only the death of the body but of the soul too, Here is the choice, we must either mortify our Lustiest or incur the danger of damnation, there is no other Way to escape it, If ye live After the Flesh ye shall die, that is, eternally,
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therefore there lies a necessitie that should perswade us to die to sinne.
Therefore there lies a necessity that should persuade us to die to sin.
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Secondly, from the commoditie of it, by dying to sinne we shall not onely free our selves from eternall death,
Secondly, from the commodity of it, by dying to sin we shall not only free our selves from Eternal death,
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but from much trouble and molestation, and disquiet also that wee should be sure to have by keeping sinne alive,
but from much trouble and molestation, and disquiet also that we should be sure to have by keeping sin alive,
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and by yeelding to the lusts of sinne.
and by yielding to the Lustiest of sin.
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Most true it is that it is with our lusts as with little children, humour and observe them, and give them that they cry for,
Most true it is that it is with our Lustiest as with little children, humour and observe them, and give them that they cry for,
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and you shall never have rest, but still they will cry for something more, so it is with our corruptions and sinfull lusts yeeld to them upon every desire,
and you shall never have rest, but still they will cry for something more, so it is with our corruptions and sinful Lustiest yield to them upon every desire,
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and we shall never have done, when we have satisfied one lust, it will call upon us againe, and will never have done;
and we shall never have done, when we have satisfied one lust, it will call upon us again, and will never have done;
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whereas by mortifying of it, we shall bring to our selves much quiet, and free our selves from much molestation.
whereas by mortifying of it, we shall bring to our selves much quiet, and free our selves from much molestation.
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Thirdly, consider the facilitle, by mortifying the deeds of the flesh we loose nothing that will make to our happinesse;
Thirdly, Consider the facilitle, by mortifying the Deeds of the Flesh we lose nothing that will make to our happiness;
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Adam in innocencie in Paradise was happy without these lusts, Christ on earth was happy without them:Adam in innocence in Paradise was happy without these Lustiest, christ on earth was happy without them:
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the Saints in heaven are happy without them, these are but superfluities, Iam. 1.21. Lay aside all superfluitie of naughtinesse and malice.
the Saints in heaven Are happy without them, these Are but superfluities, Iam. 1.21. Lay aside all superfluity of naughtiness and malice.
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Wee may have all true contentment whatsoever, & yet part withour lusts; they are things that we may well spare:
we may have all true contentment whatsoever, & yet part withour Lustiest; they Are things that we may well spare:
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By mortification of them, a man looseth no profit, nor pleasure, nor honour whatsoever, but there is recompence with advantage.
By mortification of them, a man loses no profit, nor pleasure, nor honour whatsoever, but there is recompense with advantage.
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Let a man mortifie his lusts that bring him profit, hee shall have profit in durable riches, not onely in this life,
Let a man mortify his Lustiest that bring him profit, he shall have profit in durable riches, not only in this life,
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but for his reward hee shall have a whole kingdome to enjoy.
but for his reward he shall have a Whole Kingdom to enjoy.
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Let him loose some present pleasures (as we have all too much of common Souldiers in us, we love present pay) hee shall have infinite recompence, he shall have pure pleasures, peace of conscience, God will praise him,
Let him lose Some present pleasures (as we have all too much of Common Soldiers in us, we love present pay) he shall have infinite recompense, he shall have pure pleasures, peace of conscience, God will praise him,
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and say, well done good and faithfull servant, he shall have peace of conscience, that will lift a man above ground,
and say, well done good and faithful servant, he shall have peace of conscience, that will lift a man above ground,
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an infinite recompence in the losse of other pleasures.
an infinite recompense in the loss of other pleasures.
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Secondly for honour, what if a man for the crucifying of his lusts be reproached and contemned in the world,
Secondly for honour, what if a man for the crucifying of his Lustiest be reproached and contemned in the world,
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yet he shall have true honour of God in heaven, he shall have honour of Angels, of good men;
yet he shall have true honour of God in heaven, he shall have honour of Angels, of good men;
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honour did I say of good men, nay wicked men shall honour him.
honour did I say of good men, nay wicked men shall honour him.
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God is able to command honour from the hearts even of wicked men, so much as hee is mortified:
God is able to command honour from the hearts even of wicked men, so much as he is mortified:
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Let a wicked man see one that is a mortified man, (that as David was he behaves himselfe as a weaned child from the world) he cannot but give a good testimony,
Let a wicked man see one that is a mortified man, (that as David was he behaves himself as a weaned child from the world) he cannot but give a good testimony,
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but if he will not now, let him be on the racke in sicknesse, let death appeare,
but if he will not now, let him be on the rack in sickness, let death appear,
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then he will desire to die the death of the righteous; and that his last end may be like his.
then he will desire to die the death of the righteous; and that his last end may be like his.
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It is true while he is in his jollitie and bravery, then such men load a mortified man with reproach and contempt:
It is true while he is in his jollity and bravery, then such men load a mortified man with reproach and contempt:
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but wee must doe as Phisitians doe, when they judge by urine of the state of the body, they looke not on the urine that is voyded when men are walking up and downe before they goe to bed, but that which they make after their first sleepe when they are come to themselves.
but we must do as Physicians do, when they judge by urine of the state of the body, they look not on the urine that is voided when men Are walking up and down before they go to Bed, but that which they make After their First sleep when they Are come to themselves.
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So take not a wicked man now in the fulfilling of his lusts, but looke on that man when hee hath slept,
So take not a wicked man now in the fulfilling of his Lustiest, but look on that man when he hath slept,
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and you will judge otherwise of him, he cannot chuse but give a good testimony of a mortified man.
and you will judge otherwise of him, he cannot choose but give a good testimony of a mortified man.
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Fourthly, consider the Equitie of it, Christ died for sinne that wee might die to sinne, 1 Pet. 2.24. who his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinne should live unto righteousnesse.
Fourthly, Consider the Equity of it, christ died for sin that we might die to sin, 1 Pet. 2.24. who his own self bore our Sins in his own body on the tree, that we being dead to sin should live unto righteousness.
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What, did Christ lay downe his life for our lusts, and shall not wee lay downe our lusts for Christ, did Christ die for our sinnes,
What, did christ lay down his life for our Lustiest, and shall not we lay down our Lustiest for christ, did christ die for our Sins,
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and shall not we for Christ die to our sinnes? Fiftly, consider our sins are Traytors, and rebels against heaven.
and shall not we for christ die to our Sins? Fifty, Consider our Sins Are Traitors, and rebels against heaven.
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Well saith Tertullian in his Apologie for the Christians in his second Chapter; against Traytors and such as are common enemies every man must be a common Souldier. Well Says Tertullian in his Apology for the Christians in his second Chapter; against Traitors and such as Are Common enemies every man must be a Common Soldier.
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Now our sinnes are Traytors against heaven, we cannot better expresse our loyaltie and alleagance to our great Master, God,
Now our Sins Are Traitors against heaven, we cannot better express our loyalty and allegiance to our great Master, God,
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then to kill and put to death these rebels, it is a most acceptable sacrifice to God.
then to kill and put to death these rebels, it is a most acceptable sacrifice to God.
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Sixtly, and lastly consider the example of other men, we see what care men take,
Sixty, and lastly Consider the Exampl of other men, we see what care men take,
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and what paine they will undergoe, not for the avoyding but for the putting off a naturall, a temporall death for a while.
and what pain they will undergo, not for the avoiding but for the putting off a natural, a temporal death for a while.
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Men for the preserving of this temporall life, they are content not onely to take harsh Physick,
Men for the preserving of this temporal life, they Are content not only to take harsh Physic,
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but to indure launcing, and searing and cutting off the parts, a leg or an arme, &c. so to preserve naturall life;
but to endure lancing, and searing and cutting off the parts, a leg or an arm, etc. so to preserve natural life;
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if they doe so for preserving of this naturall life, Oh what should wee doe for the gaining of eternall life? It is true Christ compares lusts to eyes,
if they do so for preserving of this natural life, O what should we do for the gaining of Eternal life? It is true christ compares Lustiest to eyes,
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and hands, and feete, it is true they are eyes, but such as when they are pulled out wee may see well enough.
and hands, and feet, it is true they Are eyes, but such as when they Are pulled out we may see well enough.
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They are hands, but such hands, as when they are cut off wee may still doe what wee have to doe without them.
They Are hands, but such hands, as when they Are Cut off we may still do what we have to do without them.
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Now shall a man for the preserving of his temporall life, indure a member to be cut off,
Now shall a man for the preserving of his temporal life, endure a member to be Cut off,
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& shall not we cut off our superfluous lusts for the gaining of eternal life? shal they, not for the avoyding,
& shall not we Cut off our superfluous Lustiest for the gaining of Eternal life? shall they, not for the avoiding,
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but for the respiting of death indure this pain, and shal not we for the avoyding of eternall death? S. Austin presseth this excellent well in his Epist. 45. They doe this, not as if there were any hope to put off death quite,
but for the respiting of death endure this pain, and shall not we for the avoiding of Eternal death? S. Austin Presseth this excellent well in his Epistle 45. They do this, not as if there were any hope to put off death quite,
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but only to adjourne, and put it off for the present;
but only to adjourn, and put it off for the present;
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if they do this for the respite of death, what should we do for the avoiding of eternal death, saith he? They undergoe many certaine torments, perhaps that they may have hope,
if they do this for the respite of death, what should we do for the avoiding of Eternal death, Says he? They undergo many certain torments, perhaps that they may have hope,
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but of a few uncertaine dayes, what!
but of a few uncertain days, what!
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do they thus for a temporal life, shal not we much more for the procuring of an eternal life? Do they so much for the adjourning of a temporall death,
do they thus for a temporal life, shall not we much more for the procuring of an Eternal life? Do they so much for the adjourning of a temporal death,
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and shall not wee for the avoyding a perpetuall, and eternall death? If these arguments perswade us not, none can,
and shall not we for the avoiding a perpetual, and Eternal death? If these Arguments persuade us not, none can,
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so much for the fourth point, the Motives to this death to sin. Fiftly, if we must die with Christ, before we can live with him;
so much for the fourth point, the Motives to this death to since. Fifty, if we must die with christ, before we can live with him;
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then as Saint Ierome somewhere hath it; then as Saint Jerome somewhere hath it;
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It is not so easie a thing as some happily conceive it, to bee a Christian. It is not so easy a thing as Some happily conceive it, to be a Christian.
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It was Iulians scoffe of Constantine, and in him of all Christians:
It was Julians scoff of Constantine, and in him of all Christians:
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To be a Christian there is no more required, but to wash themselves with a little water, that is, to bee baptised,
To be a Christian there is no more required, but to wash themselves with a little water, that is, to be baptised,
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and how great soever their sinnes were before, this cleanseth them, saith Iulian; or if it chance that a man fall into the same sinnes againe;
and how great soever their Sins were before, this Cleanseth them, Says Iulian; or if it chance that a man fallen into the same Sins again;
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saith Iulian, It is no more for these Christians but to beat their breasts, and to smite their heads,
Says Iulian, It is no more for these Christians but to beatrice their breasts, and to smite their Heads,
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and all is well againe: (in the conclusion of his Caesars. ) But the best is, it matters not greatly what Iulian saith;
and all is well again: (in the conclusion of his Caesars.) But the best is, it matters not greatly what Iulian Says;
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it concerned him to speake evill of that saith he was fallen away from; if he had spoken well of it, hee had spoken against himselfe.
it concerned him to speak evil of that Says he was fallen away from; if he had spoken well of it, he had spoken against himself.
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But he that knew better then Iulian saith, straite if the gate, and narrow is the way that leadeth unto life, Math. 7.14. The way to heaven is straite, he that will enter in this way must strippe and divest himselfe of his old lusts:
But he that knew better then Iulian Says, strait if the gate, and narrow is the Way that leads unto life, Math. 7.14. The Way to heaven is strait, he that will enter in this Way must strip and divest himself of his old Lustiest:
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The way of Christianitie is a narrow way;
The Way of Christianity is a narrow Way;
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nay, that is not all, it is a way full of paine, and pressures to the flesh, as Camerarius interprets that place;
nay, that is not all, it is a Way full of pain, and pressures to the Flesh, as Camerarius interprets that place;
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Narrow is the way, and full of paine to the flesh; Narrow is the Way, and full of pain to the Flesh;
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He that walkes this way, must resolve to meet with difficulties, hee must take out lessons that are harsh to flesh and bloud, to mortifie,
He that walks this Way, must resolve to meet with difficulties, he must take out Lessons that Are harsh to Flesh and blood, to mortify,
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nay, to crucifie the flesh, Gal. 5.24. They that are Christs, have crucified the flesh with the affections and lusts.
nay, to crucify the Flesh, Gal. 5.24. They that Are Christ, have Crucified the Flesh with the affections and Lustiest.
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Every death is not sufficient to expresse the paine hee must undergoe, but crucifying only, the death that Christ died, that was both a lingring and painfull death.
Every death is not sufficient to express the pain he must undergo, but crucifying only, the death that christ died, that was both a lingering and painful death.
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Thus every man that will live with Christ must first crucifie his sinfull lusts and affections.
Thus every man that will live with christ must First crucify his sinful Lustiest and affections.
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Which notwithstanding I speake not, to deterre or discourage any from entring into the way of Christianitie,
Which notwithstanding I speak not, to deter or discourage any from entering into the Way of Christianity,
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or having entred, for going on in the same way:
or having entered, for going on in the same Way:
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No, God-forbid, that I should (like the ten spies that Moses sent to spie out the land of Canaan ) bring an ill report upon the wayes of godlinesse;
No, God-forbid, that I should (like the ten spies that Moses sent to spy out the land of Canaan) bring an ill report upon the ways of godliness;
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but to informe us, and arme us.
but to inform us, and arm us.
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Hee that is to travaile into a farre Countrey, on which his life and livelihood depends,
He that is to travail into a Far Country, on which his life and livelihood depends,
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and should meet with a friend that should tell him the way were deepe, and troublesome,
and should meet with a friend that should tell him the Way were deep, and troublesome,
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and that there were such difficulties did stand in the way;
and that there were such difficulties did stand in the Way;
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hee would easily perceive that hee did tell him this, not to discourage and dishearten him,
he would Easily perceive that he did tell him this, not to discourage and dishearten him,
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because hee is his friend, nor to stay his journey; because hee knowes it is upon his life, his life lies on it;
Because he is his friend, nor to stay his journey; Because he knows it is upon his life, his life lies on it;
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but to arme and prepare him before hand, that when he should meet with the difficulties, hee might the better encounter them, and goe over them.
but to arm and prepare him before hand, that when he should meet with the difficulties, he might the better encounter them, and go over them.
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I apply it thus, Heaven is our countrey, we all pretend wee are Pilgrims travelling to heaven:
I apply it thus, Heaven is our country, we all pretend we Are Pilgrim's traveling to heaven:
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the way that leads to heaven is this narrow way, our death with Christ: the necessitie of walking this way appeares in Math. 7.14.
the Way that leads to heaven is this narrow Way, our death with christ: the necessity of walking this Way appears in Math. 7.14.
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This way, and only this leades to life, it is the straite gate and the narrow way that leads to life? Now when wee tell you of Lyons,
This Way, and only this leads to life, it is the strait gate and the narrow Way that leads to life? Now when we tell you of Lyons,
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and Beares in the way, the difficulties, and incombrances that you shall meet with, it is not to discourage you,
and Bears in the Way, the difficulties, and encumbrances that you shall meet with, it is not to discourage you,
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but to arme, and provide you. It is not to dishearten you, you must needs goe, your life lies upon it;
but to arm, and provide you. It is not to dishearten you, you must needs go, your life lies upon it;
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but to arme and prepare you, that when you meet with these difficulties, you may be the better provided to encounter them.
but to arm and prepare you, that when you meet with these difficulties, you may be the better provided to encounter them.
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It is good saith the Proverbe, to know the worst of things before hand, lest otherwise after wee have walked in the way, we meet with incombrances,
It is good Says the Proverb, to know the worst of things before hand, lest otherwise After we have walked in the Way, we meet with encumbrances,
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and dreaming of nothing but delicacies, our hearts faile us, as the hearts of the Israelites in the report of the tenne spies.
and dreaming of nothing but delicacies, our hearts fail us, as the hearts of the Israelites in the report of the tenne spies.
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Like the foolish builder in Luke 4. that was not able to goe on with his building,
Like the foolish builder in Lycia 4. that was not able to go on with his building,
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because hee did not sit downe first, and reckon what it would cost him.
Because he did not fit down First, and reckon what it would cost him.
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Sixtly and lastly, if wee must first die with Christ, before we can live with him, it serves for direction to teach us what order and methode to take to come to live with Christ.
Sixty and lastly, if we must First die with christ, before we can live with him, it serves for direction to teach us what order and method to take to come to live with christ.
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He that will live with Christ, must be sure to begin at the right end, to die with Christ first:
He that will live with christ, must be sure to begin At the right end, to die with christ First:
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he that will performe holy duties, & gracious actions, that man must labour to crucifie and mortifie sinfull affections. Sinfull affections are like weedes;
he that will perform holy duties, & gracious actions, that man must labour to crucify and mortify sinful affections. Sinful affections Are like weeds;
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the Husbandman that desires his corne should thrive and live, hee labours first to kill the weedes.
the Husbandman that Desires his corn should thrive and live, he labours First to kill the weeds.
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I say sinfull affections in the soule are like weedes in the ground, or soyle;
I say sinful affections in the soul Are like weeds in the ground, or soil;
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if wee desire that grace should thrive, and to performe gracious duties with content to our selves and to God, we must labour to kill our lusts.
if we desire that grace should thrive, and to perform gracious duties with content to our selves and to God, we must labour to kill our Lustiest.
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When wee find in our selves an unaptnesse, and an indisposition to the performance of gracious duties, suppose it bee to prayer, to humble ourselves before God, to heare the word of God, &c. let us then reflect on our selves,
When we find in our selves an unaptness, and an indisposition to the performance of gracious duties, suppose it be to prayer, to humble ourselves before God, to hear the word of God, etc. let us then reflect on our selves,
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and see what sinfull lusts there have gotten strength, and labour to abate the power of that,
and see what sinful Lustiest there have got strength, and labour to abate the power of that,
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and then certainly wee shall live with Christ, wee shall bee enabled to performe holy duties;
and then Certainly we shall live with christ, we shall be enabled to perform holy duties;
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So saith the Apostle (in the second place) If wee bee dead with Christ, wee beleeve that wee shall also live with him.
So Says the Apostle (in the second place) If we be dead with christ, we believe that we shall also live with him.
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Which is the second thing I proposed in the beginning. The connexion, and conjunction of these two;
Which is the second thing I proposed in the beginning. The connexion, and conjunction of these two;
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If wee bee dead with Christ, wee shall also live with him. If we be dead with christ, we shall also live with him.
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Where first give me leave to remember you of what I formerly delivered in the unfolding of these words:
Where First give me leave to Remember you of what I formerly Delivered in the unfolding of these words:
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that the life that the Apostle here meanes, when he saith; If wee bee dead with Christ, wee shall also live with him;
that the life that the Apostle Here means, when he Says; If we be dead with christ, we shall also live with him;
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it is the same that in verse 4. hee calls Newnesse of life. Therefore wee are buried with him by baptisme into death, that as Christ was raised by the glory of the Father, so wee should walke in newnesse of life.
it is the same that in verse 4. he calls Newness of life. Therefore we Are buried with him by Baptism into death, that as christ was raised by the glory of the Father, so we should walk in newness of life.
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I say the Apostle meanes here the life of Grace, which in verse 4. hee calls newnesse of life. And in verse 11. hee calls it living to God: Likewise reckon yee your selves dead to sinne, but alive to God.
I say the Apostle means Here the life of Grace, which in verse 4. he calls newness of life. And in verse 11. he calls it living to God: Likewise reckon ye your selves dead to sin, but alive to God.
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Though secondarily, and by consequent, I deny not but that the Apostle meanes living with God in life eternall.
Though secondarily, and by consequent, I deny not but that the Apostle means living with God in life Eternal.
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And the reason is, as I shewed before, that the difference of the life of grace, and the life of glory, it is not in Nature,
And the reason is, as I showed before, that the difference of the life of grace, and the life of glory, it is not in Nature,
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but in degrees, Grace is Glory begun, and glory is nothing but grace perfected.
but in Degrees, Grace is Glory begun, and glory is nothing but grace perfected.
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As the childe in the wombe hath the same life that it enjoyes in the world, only then it is in a further degree:
As the child in the womb hath the same life that it enjoys in the world, only then it is in a further degree:
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so the life that a Christian enjoyes in this world, it is the same life in nature though it differ in degrees from that hee enjoyes in heaven.
so the life that a Christian enjoys in this world, it is the same life in nature though it differ in Degrees from that he enjoys in heaven.
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The Apostle useth the future tense;
The Apostle uses the future tense;
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If we bee dead with Christ, wee believe that wee shall live with him, for these three reasons.If we be dead with christ, we believe that we shall live with him, for these three Reasons.
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First, to shew the order and Methode betweene this life, and the former death: because this life in nature, though not in time is after our death with Christ.
First, to show the order and Method between this life, and the former death: Because this life in nature, though not in time is After our death with christ.
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As it is in nature, the introducing of habites in nature, is after the expelling of privations,
As it is in nature, the introducing of habits in nature, is After the expelling of privations,
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as the enlightning of the ayre in nature is after the dispelling of darknesse.
as the enlightening of the air in nature is After the dispelling of darkness.
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Secondly, the Apostle useth the future tense, because though the life of Grace bee here begunne,
Secondly, the Apostle uses the future tense, Because though the life of Grace be Here begun,
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yet it is not consumate till afterward, in which respect the Apostle saith; Wee beleeve that wee shall live with him.
yet it is not consummate till afterwards, in which respect the Apostle Says; we believe that we shall live with him.
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Hee makes this life in respect of the complement, and consummation an act of faith, according to that in the Creed; I beleeve the life everlasting.
He makes this life in respect of the compliment, and consummation an act of faith, according to that in the Creed; I believe the life everlasting.
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Thirdly, because the life of grace doth not fade as the naturall life perrisheth, but it is an induring life.
Thirdly, Because the life of grace does not fade as the natural life perisheth, but it is an enduring life.
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As Christ being once raised, he died no more, verse 9. so every member of Christ, he that is once quickned,
As christ being once raised, he died no more, verse 9. so every member of christ, he that is once quickened,
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and raised with Christ from sinne, hee dieth no more, so saith Christ, Ioh. 5.24. hee that beleeveth hath eternall life.
and raised with christ from sin, he Dieth no more, so Says christ, John 5.24. he that Believeth hath Eternal life.
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What? hath every one that beleeveth life eternall? Yes, every one that beleeveth hath life eternall in hope,
What? hath every one that Believeth life Eternal? Yes, every one that Believeth hath life Eternal in hope,
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and in the beginning of grace;
and in the beginning of grace;
cc p-acp dt n-vvg pp-f n1;
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because hee hath that life for the present, that doth not fade and perish, but endure to eternitie, Verily, I say unto you, hee that heareth my word,
Because he hath that life for the present, that does not fade and perish, but endure to eternity, Verily, I say unto you, he that hears my word,
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and beleeveth in him that sent mee, hath eternall life, and shall not come into condemnation, which expresseth the former.and Believeth in him that sent me, hath Eternal life, and shall not come into condemnation, which Expresses the former.
cc vvz p-acp pno31 cst vvd pno11, vhz j n1, cc vmb xx vvi p-acp n1, r-crq vvz dt j.
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Now what this life of grace is, this spirituall life, will appeare by comparing it with spirituall death.
Now what this life of grace is, this spiritual life, will appear by comparing it with spiritual death.
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It is the propertie of opposites being set together;
It is the property of opposites being Set together;
pn31 vbz dt n1 pp-f n2-jn vbg vvn av;
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as to impugne, and fight against the nature one of another, so to discover the nature one of another.
as to impugn, and fight against the nature one of Another, so to discover the nature one of Another.
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Now spirituall death, as the Naturall includes two things. First, a separation from the fountaine, and principle of life.
Now spiritual death, as the Natural includes two things. First, a separation from the fountain, and principle of life.
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And, as a consequent of that, a privation of the faculties, and acts of life.
And, as a consequent of that, a privation of the faculties, and acts of life.
cc, c-acp dt j pp-f d, dt n1 pp-f dt n2, cc n2 pp-f n1.
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Looke what the soule is to the body, the same is the Spirit of Christ to the Soule, it is that that enlivens and quickens it, so saith Christ, Ioh. 6.63. It is the Spirit that quickens.
Look what the soul is to the body, the same is the Spirit of christ to the Soul, it is that that enlivens and quickens it, so Says christ, John 6.63. It is the Spirit that quickens.
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Now looke, as upon the parting of the soule from the body, the body dies; so upon the separation of the Spirit of God from the soule, the soule dies.
Now look, as upon the parting of the soul from the body, the body die; so upon the separation of the Spirit of God from the soul, the soul die.
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So it was in Adam, when by eating the forbidden fruit, hee had cut off, and separated himselfe from the fountaine, and principle of life, he died spiritually.
So it was in Adam, when by eating the forbidden fruit, he had Cut off, and separated himself from the fountain, and principle of life, he died spiritually.
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I say, as when the Soule that enlivens and quickens the body, when that is separated the body dies,
I say, as when the Soul that enlivens and quickens the body, when that is separated the body die,
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so the Spirit of Christ that enlivens and quickens the soule, when that is separated from the soule, the soule dies.
so the Spirit of christ that enlivens and quickens the soul, when that is separated from the soul, the soul die.
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Secondly, looke as upon the separation of the soule from the body, there follows a deprivation of the faculties, and acts of life:
Secondly, look as upon the separation of the soul from the body, there follows a deprivation of the faculties, and acts of life:
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so upon the separation of the Spirit of God from the Soule, there followes a deprivation of the habits and acts of grace.
so upon the separation of the Spirit of God from the Soul, there follows a deprivation of the habits and acts of grace.
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The gifts and habits of grace, are as the faculties; the acts and operations of grace, are as the acts of those faculties:
The Gifts and habits of grace, Are as the faculties; the acts and operations of grace, Are as the acts of those faculties:
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and as upon the separation of the soule from the body, there followes a deprivation of the faculties,
and as upon the separation of the soul from the body, there follows a deprivation of the faculties,
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and acts of life, so upon the separation of the Spirit of Christ from the Soule, there followes a deprivation of the habites and acts of grace.
and acts of life, so upon the separation of the Spirit of christ from the Soul, there follows a deprivation of the habits and acts of grace.
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If it be so, then spirituall life includes two things,
If it be so, then spiritual life includes two things,
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First, the having of the Spring and fountaine of life, the Spirit of God, and an union of it to the soule.
First, the having of thee Spring and fountain of life, the Spirit of God, and an Union of it to the soul.
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Secondly, the having the habites, and acts of this spirituall life.
Secondly, the having the habits, and acts of this spiritual life.
ord, dt vhg dt n2, cc n2 pp-f d j n1.
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First, the having of the principle of spirituall life, the having the Spirit of God in our soules:
First, the having of the principle of spiritual life, the having the Spirit of God in our Souls:
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for it is not sufficient that there be a quickening Spirit, unlesse it bee united to us.
for it is not sufficient that there be a quickening Spirit, unless it be united to us.
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For looke as when a man dies, the soule of a man, and the body of a man continue still,
For look as when a man die, the soul of a man, and the body of a man continue still,
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but there is no life, because the soule is not united to the body:
but there is no life, Because the soul is not united to the body:
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so I say there may be a spirituall death, though there bee the Spirit of God, and the Soule;
so I say there may be a spiritual death, though there be the Spirit of God, and the Soul;
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if the spirit be not united to the soule: that is the first thing.
if the Spirit be not united to the soul: that is the First thing.
cs dt n1 vbb xx vvn p-acp dt n1: cst vbz dt ord n1.
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Secondly, where the Spirit of God is (as a consequent of the other,) there followes the faculties, and acts of life:
Secondly, where the Spirit of God is (as a consequent of the other,) there follows the faculties, and acts of life:
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the habituall presence of all the graces of the Spirit, band the actuall exercise of them.
the habitual presence of all the graces of the Spirit, band the actual exercise of them.
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In these two consists the nature of this life.
In these two consists the nature of this life.
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These things premised, I come to shew the necessary conjunction of this spirituall life (that I have explained in the kind and nature of it) with spirituall death.
These things premised, I come to show the necessary conjunction of this spiritual life (that I have explained in the kind and nature of it) with spiritual death.
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If wee be dead with Christ, wee beleeve that wee shall also live with him. If we be dead with christ, we believe that we shall also live with him.
cs pns12 vbb j p-acp np1, pns12 vvb cst pns12 vmb av vvi p-acp pno31.
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Which Hupotheticall proposition, or supposition affords us this Catagoricall Position, that Those that are dead with Christ, shall live with him. For when the Apostle saith;
Which Hypothetical proposition, or supposition affords us this Categorical Position, that Those that Are dead with christ, shall live with him. For when the Apostle Says;
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If wee be dead with Christ, we beleeve that wee shall also live with him. This is supposed:If we be dead with christ, we believe that we shall also live with him. This is supposed:
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as much as if he had said in effect; They that are dead with Christ, shall live with him;
as much as if he had said in Effect; They that Are dead with christ, shall live with him;
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Or, They that are dead to sinne, shall live the life of grace. Looke as it was with Christ, so it is with the members of Christ;Or, They that Are dead to sin, shall live the life of grace. Look as it was with christ, so it is with the members of christ;
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as hee being dead rose againe, and could not choose but rise againe.
as he being dead rose again, and could not choose but rise again.
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(As it is said Act. 2. the chaines of death, the cords of death could not hold him; (As it is said Act. 2. the chains of death, the cords of death could not hold him;
(c-acp pn31 vbz vvn n1 crd dt n2 pp-f n1, dt n2 pp-f n1 vmd xx vvi pno31;
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) So it is with every member of Christ, hee that is dead with Christ, must needes live with Christ, Death cannot hold him, not death in sinne.
) So it is with every member of christ, he that is dead with christ, must needs live with christ, Death cannot hold him, not death in sin.
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The Apostle affirmes as much in this Chapter verse 5. For as wee are planted into the likenesse of his death,
The Apostle affirms as much in this Chapter verse 5. For as we Are planted into the likeness of his death,
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so wee shall be also into the likenesse of his resurrection. so we shall be also into the likeness of his resurrection.
av pns12 vmb vbi av p-acp dt n1 pp-f po31 n1.
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If wee be planted with Christ into his death; (there is our death with Christ,) we shall be also in his Resurrection: (there is the conjunction,
If we be planted with christ into his death; (there is our death with christ,) we shall be also in his Resurrection: (there is the conjunction,
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and connexion of our life with Christ,) where the Apostle not only averres the truth of the former proposition,
and connexion of our life with christ,) where the Apostle not only avers the truth of the former proposition,
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but withall insinuates the reason of it:
but withal insinuates the reason of it:
cc-acp av vvz dt n1 pp-f pn31:
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those that are planted with Christ into the similitude of his death, shall also into the similitude of his Resurrection;
those that Are planted with christ into the similitude of his death, shall also into the similitude of his Resurrection;
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Why? because they are planted with Christ.
Why? Because they Are planted with christ.
q-crq? c-acp pns32 vbr vvn p-acp np1.
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As a Plant that is grafted into a stocke, it partakes of the whole vertue of the stocke:
As a Plant that is grafted into a stock, it partakes of the Whole virtue of the stock:
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so every member of Christ, hee that by faith is grafted into Christ, and made partaker of the vertue of Christs death, to the mortification of sinne:
so every member of christ, he that by faith is grafted into christ, and made partaker of the virtue of Christ death, to the mortification of sin:
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that man also is made partaker of the vertue of his Resurrection, to the reviving, and quickening of him to a new life of grace.
that man also is made partaker of the virtue of his Resurrection, to the reviving, and quickening of him to a new life of grace.
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The ground of it is this; First, to whomsoever Christ communicates himselfe, hee communicates himselfe wholly;
The ground of it is this; First, to whomsoever christ communicates himself, he communicates himself wholly;
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to whomsoever hee imparts the vertue of his death for the killing of sinne, to him hee imparts the vertue of his Resurrection to revive,
to whomsoever he imparts the virtue of his death for the killing of sin, to him he imparts the virtue of his Resurrection to revive,
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and quicken him to a new life of grace;
and quicken him to a new life of grace;
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If wee be planted with Christ into the similitude of his death, wee shall be also into the similitude of his Resurrection; If we be planted with christ into the similitude of his death, we shall be also into the similitude of his Resurrection;
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because wee are planted with him.
Because we Are planted with him.
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Every plant partakes of the whole vertue of the roote, and by consequent wee partake as well of the quickening vertue of Christ to raise us to the life of grace,
Every plant partakes of the Whole virtue of the root, and by consequent we partake as well of the quickening virtue of christ to raise us to the life of grace,
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as of his crucifying vertue to kill sinne. The second reason is from the insufficiencie of the one without the other;
as of his crucifying virtue to kill sin. The second reason is from the insufficiency of the one without the other;
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If wee be dead with Christ, we beleeve that wee shall also live with him; Why? because death with Christ is insufficient, unlesse wee live with Christ.If we be dead with christ, we believe that we shall also live with him; Why? Because death with christ is insufficient, unless we live with christ.
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Philosophie saith that nature doth nothing in vaine: much lesse doth Christ, the God of Nature.
Philosophy Says that nature does nothing in vain: much less does christ, the God of Nature.
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Now as in Christ, it was in vaine for him to die for us, unlesse hee had risen againe:
Now as in christ, it was in vain for him to die for us, unless he had risen again:
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so it is in vaine, and ineffectuall for the members of Christ to die to sin,
so it is in vain, and ineffectual for the members of christ to die to since,
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if they be not quickened to the life of grace.
if they be not quickened to the life of grace.
cs pns32 vbb xx vvn p-acp dt n1 pp-f n1.
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The reason is this, that death to sinne indeed, defaceth the Image of sinne, but it doth not renew in us the Image of God Now it is the Image of God that makes us fit and capable of eternall life:
The reason is this, that death to sin indeed, defaceth the Image of sin, but it does not renew in us the Image of God Now it is the Image of God that makes us fit and capable of Eternal life:
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It is true, the righteousnesse of Christ gives us title to eternall life;
It is true, the righteousness of christ gives us title to Eternal life;
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but our owne inherent righteousnesse qualifies us, and disposeth, and makes us fit, and capable of it,
but our own inherent righteousness Qualifies us, and Disposeth, and makes us fit, and capable of it,
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for without holinesse no man shall see God. Flesh and bloud shall not enter into the kingdome of God.
for without holiness no man shall see God. Flesh and blood shall not enter into the Kingdom of God.
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By mortifying of sinne, wee cease to be sinners; by mortifying of sinne wee have the Image of Satan defaced;
By mortifying of sin, we cease to be Sinners; by mortifying of sin we have the Image of Satan defaced;
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but the Image of God is not renewed in us;
but the Image of God is not renewed in us;
cc-acp dt n1 pp-f np1 vbz xx vvn p-acp pno12;
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therefore besides our death with Christ, there is required our life with Christ, that so besides the defacing of Satans Image, wee may have the Image of God renewed, that wee may be capable of eternall life,
Therefore beside our death with christ, there is required our life with christ, that so beside the defacing of Satan Image, we may have the Image of God renewed, that we may be capable of Eternal life,
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and be qualified and disposed, and made fit to partake of the inheritance with the Saints in light.
and be qualified and disposed, and made fit to partake of the inheritance with the Saints in Light.
cc vbi vvn cc vvn, cc vvd j pc-acp vvi pp-f dt n1 p-acp dt n2 p-acp n1.
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The third Argument is drawne from the opposition betweene the life of sinne, and the life of grace;
The third Argument is drawn from the opposition between the life of sin, and the life of grace;
dt ord n1 vbz vvn p-acp dt n1 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1;
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Philosophy tells us that in those opposites, that are immediatly opposite;
Philosophy tells us that in those opposites, that Are immediately opposite;
n1 vvz pno12 d p-acp d n2-jn, cst vbr av-j j-jn;
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that is, such opposites where one must of necessitie be in the subject, if one be removed, the other of necessitie followes the subject;
that is, such opposites where one must of necessity be in the Subject, if one be removed, the other of necessity follows the Subject;
d vbz, d n2-jn c-crq pi vmb pp-f n1 vbb p-acp dt n-jn, cs pi vbb vvn, dt n-jn pp-f n1 vvz dt n-jn;
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Health and sicknesse are immediate objects, a man must either bee sicke or well:
Health and sickness Are immediate objects, a man must either be sick or well:
n1 cc n1 vbr j n2, dt n1 vmb d vbi j cc av:
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Now that which removes sicknesse, restores health, that that expells darknesse out of the Ayre, it brings light.
Now that which removes sickness, restores health, that that expels darkness out of the Air, it brings Light.
av cst r-crq vvz n1, vvz n1, cst d vvz n1 av pp-f dt n1, pn31 vvz n1.
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Now the life of sinne and grace are thus opposite, that that takes away the life of sinne then, it must of necessitie bring with it the life of grace. If Christ mortifie sinne in us,
Now the life of sin and grace Are thus opposite, that that Takes away the life of sin then, it must of necessity bring with it the life of grace. If christ mortify sin in us,
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and take away the life and vigour of sinne, Christ of necessitie must bring into the same subject the life of grace; because these are immediate objects, hee that takes away the one, must bring in the other,
and take away the life and vigour of sin, christ of necessity must bring into the same Subject the life of grace; Because these Are immediate objects, he that Takes away the one, must bring in the other,
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as that that takes away sicknesse, brings in health. This shall suffice for the proofe of the point.
as that that Takes away sickness, brings in health. This shall suffice for the proof of the point.
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I come to make use of it. If wee be dead with Christ, wee shall also live with him.
I come to make use of it. If we be dead with christ, we shall also live with him.
pns11 vvb pc-acp vvi n1 pp-f pn31. cs pns12 vbb j p-acp np1, pns12 vmb av vvi p-acp pno31.
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Those that are dead with Christ to sinne, as Christ died for sinne, those shall live the life of grace.
Those that Are dead with christ to sin, as christ died for sin, those shall live the life of grace.
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If it bee so, if there be such a necessary connexion betweene these two, then it followes backe againe, that those that doe not live with Christ, those are not dead with Christ.
If it be so, if there be such a necessary connexion between these two, then it follows back again, that those that do not live with christ, those Are not dead with christ.
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For looke as it is betweene Faith, and good Workes, if good workes be necessarily joyned with Faith,
For look as it is between Faith, and good Works, if good works be necessarily joined with Faith,
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then where there are no good workes, there is no faith:
then where there Are no good works, there is no faith:
av c-crq pc-acp vbr dx j n2, pc-acp vbz dx n1:
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So thus it followes, if spirituall life, the life of grace, bee necessarily joyned with death to sinne,
So thus it follows, if spiritual life, the life of grace, be necessarily joined with death to sin,
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then where there is no life of grace, there is no death to sinne.
then where there is no life of grace, there is no death to sin.
av c-crq pc-acp vbz dx n1 pp-f n1, pc-acp vbz dx n1 p-acp n1.
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According to that of Saint Chrysostome, saith hee, it is true indeed, faith without workes is dead;
According to that of Saint Chrysostom, Says he, it is true indeed, faith without works is dead;
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so it is true on the other side, workes without faith is dead.
so it is true on the other side, works without faith is dead.
av pn31 vbz j p-acp dt j-jn n1, vvz p-acp n1 vbz j.
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No man can performe good workes, though hee may for substance, yet not formaliter without Faith;
No man can perform good works, though he may for substance, yet not formaliter without Faith;
dx n1 vmb vvi j n2, cs pns31 vmb p-acp n1, av xx fw-la p-acp n1;
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hee that hath not Faith, hath not Workes.
he that hath not Faith, hath not Works.
pns31 cst vhz xx n1, vhz xx vvz.
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If good Workes be necessarily joyned with Faith, then where there are no good Workes, there is no Faith:
If good Works be necessarily joined with Faith, then where there Are no good Works, there is no Faith:
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so if our life with Christ bee necessarily joyned with death to sin, then, where there is no life with Christ, there is no death to sinne.
so if our life with christ be necessarily joined with death to since, then, where there is no life with christ, there is no death to sin.
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You will say, how shall wee know that we are alive with Christ, and dead to sin?
You will say, how shall we know that we Are alive with christ, and dead to since?
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I answer, you shall know it by three Characters.
I answer, you shall know it by three Characters.
pns11 vvb, pn22 vmb vvi pn31 p-acp crd n2.
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First, that which is the cause of spirituall life, as that which is the cause of naturall life, is union with that which is the principle and fountaine of life:
First, that which is the cause of spiritual life, as that which is the cause of natural life, is Union with that which is the principle and fountain of life:
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Now the fountaine of life is Christ, so saith the Apostle in 1 Ioh. 5.12. He that hath the Sonne, hath life;
Now the fountain of life is christ, so Says the Apostle in 1 John 5.12. He that hath the Son, hath life;
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hee that hath not the Sonne hath not life. he that hath not the Son hath not life.
pns31 cst vhz xx dt n1 vhz xx n1.
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Now what is it that unites us to Christ? It is faith that knits us to Christ,
Now what is it that unites us to christ? It is faith that knits us to christ,
av q-crq vbz pn31 cst vvz pno12 p-acp np1? pn31 vbz n1 cst vvz pno12 p-acp np1,
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so saith the Apostle, Gal. 2.20. The life that I live is by faith in the Son of God.
so Says the Apostle, Gal. 2.20. The life that I live is by faith in the Son of God.
av vvz dt n1, np1 crd. dt n1 cst pns11 vvb vbz p-acp n1 p-acp dt n1 pp-f np1.
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Looke as the cause of the naturall life, is the union to the principle of naturall life:
Look as the cause of the natural life, is the Union to the principle of natural life:
vvb p-acp dt n1 pp-f dt j n1, vbz dt n1 p-acp dt n1 pp-f j n1:
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so the cause of spirituall life, is union to that which is the principle of spirituall life.
so the cause of spiritual life, is Union to that which is the principle of spiritual life.
av dt n1 pp-f j n1, vbz n1 p-acp d r-crq vbz dt n1 pp-f j n1.
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Now the cause and fountaine of spirituall life is Christ, so saith the Apostle in this chapter verse 11. Likewise reckon yee your selves dead to sinne,
Now the cause and fountain of spiritual life is christ, so Says the Apostle in this chapter verse 11. Likewise reckon ye your selves dead to sin,
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but alive to God through Iesus Christ our Lord. It is through Christ that wee are alive to God.but alive to God through Iesus christ our Lord. It is through christ that we Are alive to God.
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Now I say, that that knits and unites us to the fountaine of spirituall life, it is Faith.
Now I say, that that knits and unites us to the fountain of spiritual life, it is Faith.
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(6) part (DIV2)
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Hee then that hath Faith, that man is alive to God, but hee that hath no faith, that man is dead in sinne;
He then that hath Faith, that man is alive to God, but he that hath no faith, that man is dead in sin;
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that is the first character by which wee may know, whether we be alive with Christ or no,
that is the First character by which we may know, whither we be alive with christ or not,
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if we have this spirituall life. Secondly, we may know it if wee have the exercises of this spirituall life.
if we have this spiritual life. Secondly, we may know it if we have the exercises of this spiritual life.
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Every thing delights to operate, and exercise answerable to its life: where there is a naturall life, there is a delight in actions that are naturall;
Every thing delights to operate, and exercise answerable to its life: where there is a natural life, there is a delight in actions that Are natural;
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where there is a sinfull life, there is a delight in actions that are sinfull.
where there is a sinful life, there is a delight in actions that Are sinful.
c-crq pc-acp vbz dt j n1, pc-acp vbz dt n1 p-acp n2 cst vbr j.
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Take a man that sinne lives and reignes in, it is life to such a man to serve sinne, to performe and satisfie his sinfull lusts:
Take a man that sin lives and reigns in, it is life to such a man to serve sin, to perform and satisfy his sinful Lustiest:
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so, where there is delight in performing spirituall duties, it is an undoubted argument that that man hath spirituall life in him.
so, where there is delight in performing spiritual duties, it is an undoubted argument that that man hath spiritual life in him.
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Take a man that delights in prayer, in hearing the Word, in contemplating, and meditating of Gods goodnesse towards him, and in other spirituall duties;
Take a man that delights in prayer, in hearing the Word, in contemplating, and meditating of God's Goodness towards him, and in other spiritual duties;
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this is an argument that that man hath spirituall life, because he delights in spirituall actions.
this is an argument that that man hath spiritual life, Because he delights in spiritual actions.
d vbz dt n1 cst d n1 vhz j n1, c-acp pns31 vvz p-acp j n2.
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The ground of it is this, all delight proceeds from similitude, and conformity: wee delight in things that are like us:
The ground of it is this, all delight proceeds from similitude, and conformity: we delight in things that Are like us:
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Now when a man is spirituall, there is some likenesse betweene him and spirituall actions, and so hee delights in them.
Now when a man is spiritual, there is Some likeness between him and spiritual actions, and so he delights in them.
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Take a carnall, naturall man, he delights not in spirituall duties, it is death to him to doe that which is good:
Take a carnal, natural man, he delights not in spiritual duties, it is death to him to do that which is good:
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when he comes to betake himselfe to prayer, to performe religious duties, to sanctifie the Lords day, to keepe a watch over himselfe, to checke his sinfull lusts, it is death to a naturall man;
when he comes to betake himself to prayer, to perform religious duties, to sanctify the lords day, to keep a watch over himself, to check his sinful Lustiest, it is death to a natural man;
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Why? hee hath no delight in spirituall actions, because hee hath nothing in him that is spirituall;
Why? he hath no delight in spiritual actions, Because he hath nothing in him that is spiritual;
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all delight proceeds from likenesse and similitude;
all delight proceeds from likeness and similitude;
d n1 vvz p-acp n1 cc n1;
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that is the second Character that wee have this spirituall life, if we delight in spirituall actions.
that is the second Character that we have this spiritual life, if we delight in spiritual actions.
d vbz dt ord n1 cst pns12 vhb d j n1, cs pns12 vvb p-acp j n2.
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Thirdly and lastly, another Argument of spirituall life is, if we have the properties of life,
Thirdly and lastly, Another Argument of spiritual life is, if we have the properties of life,
ord cc ord, j-jn n1 pp-f j n1 vbz, cs pns12 vhb dt n2 pp-f n1,
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and they are three as Philosophers say. The first is nourishment. The second is augmentation. The third is generation, or production of the like.
and they Are three as Philosophers say. The First is nourishment. The second is augmentation. The third is generation, or production of the like.
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So answerable, wheresoever there is spirituall life, in some proportion there is all these three. First, there is nourishment;
So answerable, wheresoever there is spiritual life, in Some proportion there is all these three. First, there is nourishment;
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As new borne babes desire the sincere milke of the Word, 2 Pet. 1.2. Where there is a new life, there is a desire of the sincere milke of the Word. As new born babes desire the sincere milk of the Word, 2 Pet. 1.2. Where there is a new life, there is a desire of the sincere milk of the Word.
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Take a man, that is a dead man, hee desires no meate, Why? there is no life in him.
Take a man, that is a dead man, he Desires no meat, Why? there is no life in him.
vvb dt n1, cst vbz dt j n1, pns31 vvz dx n1, q-crq? pc-acp vbz dx n1 p-acp pno31.
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Now looke as a man that lives a naturall life, hee desires naturall food:
Now look as a man that lives a natural life, he Desires natural food:
av vvb p-acp dt n1 cst vvz dt j n1, pns31 vvz j n1:
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so hee that is spirituall, hee that lives a spirituall life, hee hungers and thirsts after the word.
so he that is spiritual, he that lives a spiritual life, he hunger's and thirsts After the word.
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As where there is the life of sinne in a man, that man desires after all things that may fill and increase,
As where there is the life of sin in a man, that man Desires After all things that may fill and increase,
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and preserve that life in him;
and preserve that life in him;
cc vvi d n1 p-acp pno31;
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so in spirituall life there is a desire after the spirituall food of the Word, to preserve this life.
so in spiritual life there is a desire After the spiritual food of the Word, to preserve this life.
av p-acp j n1 a-acp vbz dt n1 p-acp dt j n1 pp-f dt n1, pc-acp vvi d n1.
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The ground of it is this, God never gives any grace to a man, but hee gives a man a care,
The ground of it is this, God never gives any grace to a man, but he gives a man a care,
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and indeavour to preserve that grace:
and endeavour to preserve that grace:
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God never gives a man spirituall life, but he gives withall a desire to preserve that life.
God never gives a man spiritual life, but he gives withal a desire to preserve that life.
np1 av-x vvz dt n1 j n1, cc-acp pns31 vvz av dt n1 pc-acp vvi d n1.
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Now how can a man preserve it? How should a man preserve life, but by food? by diligent repayring to the places, where the spirituall food of his soule is provided? It is with this spirituall life,
Now how can a man preserve it? How should a man preserve life, but by food? by diligent repairing to the places, where the spiritual food of his soul is provided? It is with this spiritual life,
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as it was with the fire on the Altar:
as it was with the fire on the Altar:
c-acp pn31 vbds p-acp dt n1 p-acp dt n1:
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The fire on the Altar, though it came from heaven, yet when it was kindled, they were bound to preserve it by ordinary meanes, to put fuell to it: The fire on the Altar, though it Come from heaven, yet when it was kindled, they were bound to preserve it by ordinary means, to put fuel to it:
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so when God hath kindled that spirituall life, wee must not turne off all the care on God, let God take care for the life hee hath wrought in us;
so when God hath kindled that spiritual life, we must not turn off all the care on God, let God take care for the life he hath wrought in us;
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but God will give a desire to a man, to keepe that fire, to put continuall fuell to it, to preserve and nourish it.
but God will give a desire to a man, to keep that fire, to put continual fuel to it, to preserve and nourish it.
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That is the first propertie of life, to looke for nourishment.
That is the First property of life, to look for nourishment.
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God never gives a man grace, but he workes in that man a desire, and indeavour to preserve it.
God never gives a man grace, but he works in that man a desire, and endeavour to preserve it.
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The second propertie is Augmentation, and growth, and proceeding from one degree of grace to another,
The second property is Augmentation, and growth, and proceeding from one degree of grace to Another,
dt ord n1 vbz n1, cc n1, cc vvg p-acp crd n1 pp-f n1 p-acp j-jn,
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when wee find our selves more strong to performe the duties that are spirituall, when wee find sinne more weakened.
when we find our selves more strong to perform the duties that Are spiritual, when we find sin more weakened.
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This spirituall growth in grace, is a propertie of this spirituall life.
This spiritual growth in grace, is a property of this spiritual life.
d j n1 p-acp n1, vbz dt n1 pp-f d j n1.
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If divers Plants bee planted, if wee see some of them grow, and others doe not, wee conclude, this is dead, why? it growes not.
If diverse Plants be planted, if we see Some of them grow, and Others do not, we conclude, this is dead, why? it grows not.
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As it is in nature, so it is in this spirituall life, where there is no growth, there is no life.
As it is in nature, so it is in this spiritual life, where there is no growth, there is no life.
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Every thing that lives, hath the property of life, it hath the facultie of growing. Which I would notwithstanding have to be understood:
Every thing that lives, hath the property of life, it hath the faculty of growing. Which I would notwithstanding have to be understood:
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not, but that this life may admit of a Winter, there may bee an increase, and decrease:
not, but that this life may admit of a Winter, there may be an increase, and decrease:
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but yet there is a continuall strayning after perfection; Though sometimes the streame may be so strong, that it may carry them downe:
but yet there is a continual straining After perfection; Though sometime the stream may be so strong, that it may carry them down:
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yet they bend their strength against the streame, they labour to grow up more and more.
yet they bend their strength against the stream, they labour to grow up more and more.
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That is the second propertie of life, augmentation; where there is spirituall life, there is growth.
That is the second property of life, augmentation; where there is spiritual life, there is growth.
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The third is Generation, where there is life, there is a facultie and power to beget.
The third is Generation, where there is life, there is a faculty and power to beget.
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As in a coale, a live coale will kindle a dead one; a dead coale cannot kindle another, there is no heat in it.
As in a coal, a live coal will kindle a dead one; a dead coal cannot kindle Another, there is no heat in it.
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So it is in this spirituall life, where it is, there is a desire to beget others: as Christ saith;
So it is in this spiritual life, where it is, there is a desire to beget Others: as christ Says;
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When thou art converted, strengthen thy brethren. When thou hast spirituall life begotten in thee, labour to beget it in others.When thou art converted, strengthen thy brothers. When thou hast spiritual life begotten in thee, labour to beget it in Others.
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Wee see it exemplified in Ioh. 1.44.
we see it exemplified in John 1.44.
pns12 vvb pn31 vvn p-acp np1 crd.
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no sooner had Christ called Philip, but presently Philip calls Nathaniel. No sooner had Christ by his Word begotten spirituall life in Philip, but Philip indeavours to beget the same in Nathaniel. This is the difference betweene a live and a dead coale, a live coale can beget life in another coale, no sooner had christ called Philip, but presently Philip calls Nathaniel. No sooner had christ by his Word begotten spiritual life in Philip, but Philip endeavours to beget the same in Nathaniel. This is the difference between a live and a dead coal, a live coal can beget life in Another coal,
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and kindle the same fire in another, but a dead coale cannot.
and kindle the same fire in Another, but a dead coal cannot.
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That man that hath spirituall life in him, hee will improve all opportunities and occasions that are offered to beget others to a spirituall life.
That man that hath spiritual life in him, he will improve all opportunities and occasions that Are offered to beget Others to a spiritual life.
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The ground of it is, hee findes a sweetnesse, and a goodnesse in spirituall life,
The ground of it is, he finds a sweetness, and a Goodness in spiritual life,
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and that is the reason, out of love to his brethren, and an indeavour to glorifie God, he desires to beget others to this spirituall life. This is the first use:
and that is the reason, out of love to his brothers, and an endeavour to Glorify God, he Desires to beget Others to this spiritual life. This is the First use:
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The Characters by which we may know whether wee have this life or no. Secondly, if such as be dead with Christ shall live with him.
The Characters by which we may know whither we have this life or no. Secondly, if such as be dead with christ shall live with him.
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This should be an argument to perswade us to labour for death with Christ.
This should be an argument to persuade us to labour for death with christ.
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Can any prize be propounded better to a man then life? what will not a man doe for life? S. Austin in his 45. Epistle, saith hee, Wee see men indure death almost for life,
Can any prize be propounded better to a man then life? what will not a man do for life? S. Austin in his 45. Epistle, Says he, we see men endure death almost for life,
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for the enjoying of it for a little while. for the enjoying of it for a little while.
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Shall men doe so for a naturall life? shall not wee much more for a spirituall life? If these bee necessarily joyned,
Shall men do so for a natural life? shall not we much more for a spiritual life? If these be necessarily joined,
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if he that is dead with Christ, shall certainly live with him:
if he that is dead with christ, shall Certainly live with him:
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then this should bee an argument to perswade us to die with Christ, that we may come to live with him.
then this should be an argument to persuade us to die with christ, that we may come to live with him.
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And this the rather, because, by dying with Christ, wee shall enjoy, not onely a fading, perishing, naturall life, but A Spirituall Eternall Life.
And this the rather, Because, by dying with christ, we shall enjoy, not only a fading, perishing, natural life, but A Spiritual Eternal Life.
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First, a spirituall life, in Ephes. 1.4. it is called the life of God, because it resembleth the life of God.
First, a spiritual life, in Ephesians 1.4. it is called the life of God, Because it resembles the life of God.
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Now that which is spirituall is more excellent than that which is naturall and corporall. The ground of it is this:
Now that which is spiritual is more excellent than that which is natural and corporal. The ground of it is this:
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because the nearer a thing approacheth to that which is more excellent, the more excellent that must be.
Because the nearer a thing Approaches to that which is more excellent, the more excellent that must be.
c-acp dt jc dt n1 vvz p-acp d r-crq vbz av-dc j, dt av-dc j cst vmb vbi.
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Now the life spirituall as it approacheth more neare to the life of God, the more excellent it must needes bee, it must needs bee more excellent then the naturall life, that is the first reason.
Now the life spiritual as it Approaches more near to the life of God, the more excellent it must needs be, it must needs be more excellent then the natural life, that is the First reason.
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By dying with Christ we shall live with Christ, not onely a naturall but a spirituall life, such a life as approacheth nearer to God then the life of nature.
By dying with christ we shall live with christ, not only a natural but a spiritual life, such a life as Approaches nearer to God then the life of nature.
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Secondly, we shall enjoy a life not fading and momentary, but an eternall life;
Secondly, we shall enjoy a life not fading and momentary, but an Eternal life;
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for (as I sayd) the difference betweene the life of grace and glory, is not in the nature but in the degrees;
for (as I said) the difference between the life of grace and glory, is not in the nature but in the Degrees;
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in whomsoever there is a sparke of true grace begun, it will certainly hold out till it grow to a flame of immortality,
in whomsoever there is a spark of true grace begun, it will Certainly hold out till it grow to a flame of immortality,
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if like the fire upon the Altar it bee nourished with fuell, so that a man that is once dead with Christ, he shall not live onely a spirituall life for a while,
if like the fire upon the Altar it be nourished with fuel, so that a man that is once dead with christ, he shall not live only a spiritual life for a while,
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but an eternall life in this world and in the world to come, and both these should be arguments to stirre us up to labour for this death with Christ,
but an Eternal life in this world and in the world to come, and both these should be Arguments to stir us up to labour for this death with christ,
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because wee shall live with him, not onely a spirituall life, but such a spirituall life as is eternall.
Because we shall live with him, not only a spiritual life, but such a spiritual life as is Eternal.
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So much for the second proposition. Now I addresse my selfe to the third.
So much for the second proposition. Now I address my self to the third.
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If we be dead with Christ, we beleeve that we shall also live with him.
If we be dead with christ, we believe that we shall also live with him.
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We beleeve ] Or we are perswaded, or wee are assured saith Cardinall Caietane, upon this place wee are undoubtedly assured. The word in this place is a word of affiance and confidence;We believe ] Or we Are persuaded, or we Are assured Says Cardinal Cajetan, upon this place we Are undoubtedly assured. The word in this place is a word of affiance and confidence;
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As if he had sayd in more words thus, not onely the thing is sure and certaine in it selfe, that they that are dead with Christ shall live with him;
As if he had said in more words thus, not only the thing is sure and certain in it self, that they that Are dead with christ shall live with him;
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for so many things are sure and certaine in themselves, and yet wee may remaine uncertaine of them.
for so many things Are sure and certain in themselves, and yet we may remain uncertain of them.
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The reason is, because the assurance of them proceedes, not so much from the certainty of the thing,
The reason is, Because the assurance of them proceeds, not so much from the certainty of the thing,
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as from our apprehending and knowing that certainty.
as from our apprehending and knowing that certainty.
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It is not a thing onely sure in it selfe, but it is a thing whereof they themselves are sure and certaine:
It is not a thing only sure in it self, but it is a thing whereof they themselves Are sure and certain:
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If we be dead with Christ, we beleeve, we are perswaded or assured that we shall live with Christ. If we be dead with christ, we believe, we Are persuaded or assured that we shall live with christ.
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Which being so, the conclusion is, That the knowledge of a mans owne mortification doth seale up to a mans soule and conscience the assurance of his salvation. Or thus.
Which being so, the conclusion is, That the knowledge of a men own mortification does seal up to a men soul and conscience the assurance of his salvation. Or thus.
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They that are dead with Christ, may beleeve or rest assured that they shall also live with him.
They that Are dead with christ, may believe or rest assured that they shall also live with him.
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Not onely with the life of grace (although as I heretofore proved, from the scope and drift of the Apostle in this place;
Not only with the life of grace (although as I heretofore proved, from the scope and drift of the Apostle in this place;
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this life the Apostle principally intends;
this life the Apostle principally intends;
d n1 dt n1 av-jn vvz;
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for this they actually doe, they that are dead with Christ actually for the present live to God, vers.
for this they actually do, they that Are dead with christ actually for the present live to God, vers.
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11.) but they shall live also the other life of glory:
11.) but they shall live also the other life of glory:
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they that are dead with Christ may be assured that they shall live, with the life of glory, not onely of grace here, but of glory hereafter.they that Are dead with christ may be assured that they shall live, with the life of glory, not only of grace Here, but of glory hereafter.
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Where first, that you may not mistake or misconsture me, observe.
Where First, that you may not mistake or misconsture me, observe.
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I doe not say that he that is dead with Christ, or mortified, is presently assured that hee shall live with Christ.
I do not say that he that is dead with christ, or mortified, is presently assured that he shall live with christ.
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The reason is because a man may be mortified, and yet not know that hee is mortified at some time.
The reason is Because a man may be mortified, and yet not know that he is mortified At Some time.
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Now our assurance springs not so much from our mortification as from the assurance, and knowledge of our mortification;
Now our assurance springs not so much from our mortification as from the assurance, and knowledge of our mortification;
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In which respect it is ordinary for those that are babes in Christ, and young beginners, to make doubt and question of their title to heaven,
In which respect it is ordinary for those that Are babes in christ, and young beginners, to make doubt and question of their title to heaven,
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as the aged also in Christ sometimes may doe.
as the aged also in christ sometime may do.
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The reason is, because though they be mortified in part, yet because grace is weake it is almost undicernable, in respect of the infinite masse of corruption.
The reason is, Because though they be mortified in part, yet Because grace is weak it is almost undicernable, in respect of the infinite mass of corruption.
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In which respect it is with them as it is with the Marriners needle, which though it be truly touched,
In which respect it is with them as it is with the Mariners needle, which though it be truly touched,
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yet it takes not the North point at the first, but it first shakes and trembles, and then is fixed:
yet it Takes not the North point At the First, but it First shakes and trembles, and then is fixed:
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So a man that is regenerate, and mortified presently as soone as he is regenerate, he is not assured of salvation,
So a man that is regenerate, and mortified presently as soon as he is regenerate, he is not assured of salvation,
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but first shakes and trembles, there is a kinde of spirituall palsey, a trepedation in the soule.
but First shakes and trembles, there is a kind of spiritual palsy, a trepedation in the soul.
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The reason is not because of mortification, it proceeds not from the nature of it,
The reason is not Because of mortification, it proceeds not from the nature of it,
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but because mortification is weak, therefore he cannot have great assurance, for assurance comes from the long continuance,
but Because mortification is weak, Therefore he cannot have great assurance, for assurance comes from the long Continuance,
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and experience of the power and practise of mortification.
and experience of the power and practice of mortification.
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And as it is in young beginners in respect of the weakenesse of grace, so it may be in a growne man in Christ in respect of the strength of temptation.
And as it is in young beginners in respect of the weakness of grace, so it may be in a grown man in christ in respect of the strength of temptation.
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He that hath beene assured of his salvation by the evidence of his owne conscience,
He that hath been assured of his salvation by the evidence of his own conscience,
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and Gods Spirit, that he hath the beginnings in truth and sinceritie of mortification, yet he may have his assurance interrupted, there may be a kinde of interposition, he may loose it in respect of the present sense and apprehension of assurance.
and God's Spirit, that he hath the beginnings in truth and sincerity of mortification, yet he may have his assurance interrupted, there may be a kind of interposition, he may lose it in respect of the present sense and apprehension of assurance.
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Iust as it is with the Sunne, so long as the Sunne is continued, so long there is continuall ground and cause of light: Just as it is with the Sun, so long as the Sun is continued, so long there is continual ground and cause of Light:
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but notwithstanding the discerning and perceiving of the light may be taken from us by the night,
but notwithstanding the discerning and perceiving of the Light may be taken from us by the night,
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or by an eclipse, or by clouds, that may take away the sight of the Sunne.
or by an eclipse, or by Clouds, that may take away the sighed of the Sun.
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Iust so it is with a regenerate man, a mortified man, hee that is not onely a babe in Christ,
Just so it is with a regenerate man, a mortified man, he that is not only a babe in christ,
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and hath made some beginning in the course of mortification, but he that is a growne man,
and hath made Some beginning in the course of mortification, but he that is a grown man,
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and gone on in the practice of mortification, yet notwithstanding he may come to doubt and question his salvation,
and gone on in the practice of mortification, yet notwithstanding he may come to doubt and question his salvation,
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and his right to heaven sometimes.
and his right to heaven sometime.
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The reason is because sometimes by reason of temptations, or after the committing of some great and haynous sinne, mortification in him may be clouded for a time,
The reason is Because sometime by reason of temptations, or After the committing of Some great and heinous sin, mortification in him may be clouded for a time,
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so that hee may loose his assurance, the present sense and apprehension of that assurance that may bee lost for a time.
so that he may lose his assurance, the present sense and apprehension of that assurance that may be lost for a time.
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Iust as it was in Christ when hee was on the Crosse in combate for our sakes, hee seemes to have lost for the present, the assurance and apprehension of Gods love, hee sayd, My God my God why hast thou forsaken me? The vaileing of the dietie was a kind of dissertion,
Just as it was in christ when he was on the Cross in combat for our sakes, he seems to have lost for the present, the assurance and apprehension of God's love, he said, My God my God why hast thou forsaken me? The vaileing of the diety was a kind of desertion,
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and forsaking of Christ, in respect of evidence and assurance, yet hee had the ground of his assurance still;
and forsaking of christ, in respect of evidence and assurance, yet he had the ground of his assurance still;
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the humanitie of Christ was individually and inseparably united to the God-head, which was the ground of this assurance.
the humanity of christ was individually and inseparably united to the Godhead, which was the ground of this assurance.
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I say then it is not every man that is mortified that hath presently assurance of salvation;
I say then it is not every man that is mortified that hath presently assurance of salvation;
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no, nor every man that once hath had assurance of salvation that hath this assurance alway:
no, nor every man that once hath had assurance of salvation that hath this assurance always:
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it hath ebbings and tides, wanes and •ulls; but indifinitely true mortification seales up to a man the assurance of salvation;
it hath ebbings and tides, wanes and •ulls; but indefinitely true mortification Seals up to a man the assurance of salvation;
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hee that is dead with Christ, that man may be assured he shall live with him.
he that is dead with christ, that man may be assured he shall live with him.
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And the reason is, because God hath made a promise of life, and hath intaled everlasting life (as it were) to those that are mortified, Rom. 8.13. If yee live after the flesh yee shall die, but if through the Spirit you mortifie the deeds of the body yee shall live.
And the reason is, Because God hath made a promise of life, and hath intaled everlasting life (as it were) to those that Are mortified, Rom. 8.13. If ye live After the Flesh ye shall die, but if through the Spirit you mortify the Deeds of the body ye shall live.
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Looke as God threatneth death to men that walke after the flesh, so he hath promised,
Look as God threatens death to men that walk After the Flesh, so he hath promised,
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and covenanted to bestow life on those that mortifie the deeds of the flesh. So in 2 Tim. 2.11. saith the Apostle, This is a faithfull saying and worthy to be beleeved:
and covenanted to bestow life on those that mortify the Deeds of the Flesh. So in 2 Tim. 2.11. Says the Apostle, This is a faithful saying and worthy to be believed:
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for if wee bee dead with him, we shall also live with him. It is a faithfull saying.for if we be dead with him, we shall also live with him. It is a faithful saying.
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Now what firmer foundation or more pregnant rock can wee have of assurance then the promise of God? saith Saint Austin, he to whom truth it selfe hath made a promise,
Now what firmer Foundation or more pregnant rock can we have of assurance then the promise of God? Says Saint Austin, he to whom truth it self hath made a promise,
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how should hee be able to be deceived? he that is truth cannot lye. As God cannot be deceived so hee cannot deceiue:
how should he be able to be deceived? he that is truth cannot lie. As God cannot be deceived so he cannot deceive:
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S. August. in the 12. Booke of his confessions Chap. 1. It is true saith Bellermine, wee neede not feare in respect of God;
S. August. in the 12. Book of his confessions Chap. 1. It is true Says Bellarmine, we need not Fear in respect of God;
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to whom hath God promised eternall life? to them that are mortified, and they shall certainly enjoy eternall life, but here is the question.
to whom hath God promised Eternal life? to them that Are mortified, and they shall Certainly enjoy Eternal life, but Here is the question.
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How shall we know that we are mortified? I answer briefly.
How shall we know that we Are mortified? I answer briefly.
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First, where God gives a grace, commonly at one time or other, God gives a man a gift to discerne that grace, I doe not say in the beginning,
First, where God gives a grace, commonly At one time or other, God gives a man a gift to discern that grace, I do not say in the beginning,
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when grace is as it were, in its infancie, and beginning, or in temptation, but at one time or other God gives another gift that is, a gift whereby a man shall discerne that grace,
when grace is as it were, in its infancy, and beginning, or in temptation, but At one time or other God gives Another gift that is, a gift whereby a man shall discern that grace,
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or else how shall God have the glory of his grace, if we cannot be assured that we have it? Or how shall we have comfort by the Grace of God,
or Else how shall God have the glory of his grace, if we cannot be assured that we have it? Or how shall we have Comfort by the Grace of God,
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if our selves cannot come to be assured of it?
if our selves cannot come to be assured of it?
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But, saith he, Doe we not know that many men deceive themselves with false perswasions of mortification? Many men thinke that sinne is dead in them,
But, Says he, Do we not know that many men deceive themselves with false persuasions of mortification? Many men think that sin is dead in them,
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when it is not dead but sleepeth;
when it is not dead but Sleepeth;
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As ignorant men thinke thinke the Flie in winter is dead, when others know that the Flie is but benummed, there is life in it,
As ignorant men think think the Fly in winter is dead, when Others know that the Fly is but benumbed, there is life in it,
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though shee doe not exercise that life.
though she do not exercise that life.
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But I answer what then? what though that foolish and antick man at Athens thought all the Shippes that came to Beream were his owne,
But I answer what then? what though that foolish and antic man At Athens Thought all the Ships that Come to Berea were his own,
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because hee thought the Shippes his owne should the owners of them not thinke they were theirs? If a man in a dreame think that hee eates shall not men therefore that are awake be assured that they eate? It followes not that because some men are deceived with a perswasion of mortification when they have it not, that therefore others that are indeed mortified should not bee perswaded of it.
Because he Thought the Ships his own should the owners of them not think they were theirs? If a man in a dream think that he eats shall not men Therefore that Are awake be assured that they eat? It follows not that Because Some men Are deceived with a persuasion of mortification when they have it not, that Therefore Others that Are indeed mortified should not be persuaded of it.
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Well saith he, how shall we know it? I answer, a man may know it three wayes.
Well Says he, how shall we know it? I answer, a man may know it three ways.
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First, by the Word of God, which God hath left as a Test or Touch-stone, whereby men may try the sinceritie and truth of their mortification.
First, by the Word of God, which God hath left as a Test or Touchstone, whereby men may try the sincerity and truth of their mortification.
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Heretofore I have given some notes, and characters (whereby ye may discerne whether you are mortified or no) out of the Scriptures.
Heretofore I have given Some notes, and characters (whereby you may discern whither you Are mortified or not) out of the Scriptures.
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The first thing whereby we may try the truth of our mortification is the Scripture, which God hath left to bee a light to our feete,
The First thing whereby we may try the truth of our mortification is the Scripture, which God hath left to be a Light to our feet,
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and a Lanthorne to our paths, to bee a Touch-stone whereby wee may discover whether our mortification bee sincere or counterfeit.and a Lanthorn to our paths, to be a Touchstone whereby we may discover whither our mortification be sincere or counterfeit.
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Secondly, there is another testimonie, and that is the testimonie of our owne conscience, when the conscience being renewed and sanctified, conscience beares witnesse before God, out of long experience of the truth,
Secondly, there is Another testimony, and that is the testimony of our own conscience, when the conscience being renewed and sanctified, conscience bears witness before God, out of long experience of the truth,
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and sinceritie of mortification, that wee are mortified:
and sincerity of mortification, that we Are mortified:
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for this assurance, that ariseth from mortification, ariseth not from one act, but from long experience of mortification.
for this assurance, that arises from mortification, arises not from one act, but from long experience of mortification.
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Now any man knowes, that knowes the nature of experience, that that ariseth from many acts.
Now any man knows, that knows the nature of experience, that that arises from many acts.
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The second meanes then to know we are mortified, it is from the testimonie of our owne conscience,
The second means then to know we Are mortified, it is from the testimony of our own conscience,
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and spirit, as the Apostle saith, Rom. 8.16. that beares witnesse that wee are the children of God, that we are mortified.
and Spirit, as the Apostle Says, Rom. 8.16. that bears witness that we Are the children of God, that we Are mortified.
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Thirdly and lastly, there comes another testimonie as a meanes, and that assures the rest, that is of Gods Spirit, that calmes the conscience,
Thirdly and lastly, there comes Another testimony as a means, and that assures the rest, that is of God's Spirit, that calms the conscience,
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and perswades of this, that wee are mortified, and so by consequent that wee have right to heaven.
and persuades of this, that we Are mortified, and so by consequent that we have right to heaven.
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That is the first reason then, hee that is mortified, that is dead with Christ, hee is assured to live with him;
That is the First reason then, he that is mortified, that is dead with christ, he is assured to live with him;
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because God hath promised life and salvation, to such as are dead with Christ;
Because God hath promised life and salvation, to such as Are dead with christ;
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and such as are dead with Christ, they may know themselves at one time or other to bee dead with Christ.
and such as Are dead with christ, they may know themselves At one time or other to be dead with christ.
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Secondly, Mortification seales up to a man the assurance of salvation, because it seales to a man the assurance of his being in Christ.
Secondly, Mortification Seals up to a man the assurance of salvation, Because it Seals to a man the assurance of his being in christ.
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The argument is this, hee that may be assured that hee is in Christ, may bee assured that hee shall be saved:
The argument is this, he that may be assured that he is in christ, may be assured that he shall be saved:
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but hee that knowes that hee is mortified, and dead with Christ, hee may be assured that hee is actually in Christ:
but he that knows that he is mortified, and dead with christ, he may be assured that he is actually in christ:
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therefore he may be assured that hee shall be saved.
Therefore he may be assured that he shall be saved.
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I aske, whence comes this death with Christ? Whence comes it that sinne is mortified in a man? Is it not because hee is in Christ,
I ask, whence comes this death with christ? Whence comes it that sin is mortified in a man? Is it not Because he is in christ,
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and is united to Christ? and thence it is because hee is united to Christ, that hee partakes of the vertue,
and is united to christ? and thence it is Because he is united to christ, that he partakes of the virtue,
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and Spirit of Christ, whereby sinne is mortified; Let this bee sufficient to bee spoken for the proofe of the point.
and Spirit of christ, whereby sin is mortified; Let this be sufficient to be spoken for the proof of the point.
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In the first place, it serves for confutation:
In the First place, it serves for confutation:
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for if they that are dead with Christ may be assured by this, that they shall also live with Christ.
for if they that Are dead with christ may be assured by this, that they shall also live with christ.
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Then surely a man may attaine a greater assurance of salvation, then Bellarmine, and the rest of that faction perswade men he may.
Then surely a man may attain a greater assurance of salvation, then Bellarmine, and the rest of that faction persuade men he may.
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They say a man cannot attaine it by the contemplating, and viewing of the grace of God in him, hee can but attaine a kind of hope of salvation;
They say a man cannot attain it by the contemplating, and viewing of the grace of God in him, he can but attain a kind of hope of salvation;
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a kind of doubting, conjecturall, morall assurance;
a kind of doubting, conjectural, moral assurance;
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but for this assurance that we speake of, our Countrey-men at Rhemes sticke not to say that it is a damnable false thing, upon Rom. 9. such an assurance as is impossible to bee attained in this life,
but for this assurance that we speak of, our Countrymen At Rheims stick not to say that it is a damnable false thing, upon Rom. 9. such an assurance as is impossible to be attained in this life,
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except it be by revelation, and by extraordinary meanes.
except it be by Revelation, and by extraordinary means.
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And then they say moreover, if it bee •ttained, it is perillous, and dangerous to attaine:
And then they say moreover, if it be •ttained, it is perilous, and dangerous to attain:
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because it opens to men, a gappe to all licentiousnesse; for say they, if a man may be assured of his salvation;
Because it Opens to men, a gap to all licentiousness; for say they, if a man may be assured of his salvation;
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let him doe what he will, hee shall be saved.
let him do what he will, he shall be saved.
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I cannot now enter into the lists with these Rhemists at this time, but give me leave to their objection to returne two things.
I cannot now enter into the lists with these Rhemists At this time, but give me leave to their objection to return two things.
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First, (say they) it is impossible for a man by mortification, to come to be assured of his salvation.
First, (say they) it is impossible for a man by mortification, to come to be assured of his salvation.
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I desire them to unriddle me this;
I desire them to unriddle me this;
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They say, a man by mortifying, by macerating himselfe, by fasting and sack-cloth, and by whipping himselfe, hee may merit salvation and heaven;
They say, a man by mortifying, by macerating himself, by fasting and Sackcloth, and by whipping himself, he may merit salvation and heaven;
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May hee merit heaven, and not bee assured hee shall come to heaven? What? is it because God is ignorant,
May he merit heaven, and not be assured he shall come to heaven? What? is it Because God is ignorant,
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and knowes not their good deeds? or because hee is unjust, and will not reward them? If they say either, it is blasphemie,
and knows not their good Deeds? or Because he is unjust, and will not reward them? If they say either, it is blasphemy,
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if they give way to either of them, then they give way to this doctrine that wee speake of.
if they give Way to either of them, then they give Way to this Doctrine that we speak of.
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If a man by macerating himselfe, in sack-cloth and ashes, by whipping, and bearing himselfe, may merit heaven (as the Papists joyntly affirme, or most of them;
If a man by macerating himself, in Sackcloth and Ashes, by whipping, and bearing himself, may merit heaven (as the Papists jointly affirm, or most of them;
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And Getzer in his second booke of Discipline ▪ Chap. 8.) then certainly a man, by mortification may come to have assurance of heaven:
And Getzer in his second book of Discipline ▪ Chap. 8.) then Certainly a man, by mortification may come to have assurance of heaven:
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for if a man bee not assured, but doubts, that doubt must come, that either God knowes not that wee deserve heaven, by our mortification,
for if a man be not assured, but doubts, that doubt must come, that either God knows not that we deserve heaven, by our mortification,
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and then God is not omniscient; Or if hee doe know it, hee will not reward us according to our merits, and then hee is unjust;
and then God is not omniscient; Or if he do know it, he will not reward us according to our merits, and then he is unjust;
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either of which to affirme is blasphemy. So their owne tenent overthrowes themselves.
either of which to affirm is blasphemy. So their own tenent overthrows themselves.
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See the difference betweene truth and errour, one truth and vertue contraries not another, but one vice and errour contradict each other: as Covetousnesse opposeth Prodigalitie, &c.
See the difference between truth and error, one truth and virtue contraries not Another, but one vice and error contradict each other: as Covetousness Opposeth Prodigality, etc.
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Secondly, say they, as it is impossible to attaine, so it is dangerous to attaine, this opens a gappe to licentiousnesse.
Secondly, say they, as it is impossible to attain, so it is dangerous to attain, this Opens a gap to licentiousness.
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I wonder what feare there is of this, since wee affirme that this assurance is to bee had by holinesse, by mortifying of our sinfull lusts.
I wonder what Fear there is of this, since we affirm that this assurance is to be had by holiness, by mortifying of our sinful Lustiest.
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It is true indeed, if we had assurance, if we did maintaine that it might bee gotten, notwithstanding that we went on in the practice of our sinfull lusts, then it were another matter:
It is true indeed, if we had assurance, if we did maintain that it might be got, notwithstanding that we went on in the practice of our sinful Lustiest, then it were Another matter:
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but wee affirme that this assurance is had only by the practice of mortification, by mortifying, and subduing our sinfull lusts.
but we affirm that this assurance is had only by the practice of mortification, by mortifying, and subduing our sinful Lustiest.
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And as it is gained by this, so it is to be preserved by this.
And as it is gained by this, so it is to be preserved by this.
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I wonder then what feare here can be of opening a gappe to licentiousnesse and wickednesse, by maintaining assurance of salvation,
I wonder then what Fear Here can be of opening a gap to licentiousness and wickedness, by maintaining assurance of salvation,
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when we maintaine here with, that assurance is had by mortification, and is to be kept, and preserved only by it.
when we maintain Here with, that assurance is had by mortification, and is to be kept, and preserved only by it.
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The rule of Philosophy here is true, the same cause that produceth, the same cause preserveth a thing:
The Rule of Philosophy Here is true, the same cause that Produceth, the same cause Preserveth a thing:
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but to let them passe and to returne to our selves.
but to let them pass and to return to our selves.
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If those that are dead with Christ, may come to be assured, that they shall also live with him,
If those that Are dead with christ, may come to be assured, that they shall also live with him,
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how should this stirre up all of us to labour for mortification!
how should this stir up all of us to labour for mortification!
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To indeavour to subdue and mortifie our sinfull lusts, that we may come to bee assured, that after wee shall live with God! It is that that the Apostle commands, 2 Pet. 1.10. saith he, Give diligence to make your calling and election sure.
To endeavour to subdue and mortify our sinful Lustiest, that we may come to be assured, that After we shall live with God! It is that that the Apostle commands, 2 Pet. 1.10. Says he, Give diligence to make your calling and election sure.
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Give diligence, it is not a thing so easily attained as some dreame, it is a thing that requires cost and paines;Give diligence, it is not a thing so Easily attained as Some dream, it is a thing that requires cost and pains;
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a man hath it not but after long practise and indeavour of mortification.
a man hath it not but After long practice and endeavour of mortification.
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Now, I say, it is that that the Apostle perswades us unto, to give diligence to make our Calling and election sure.
Now, I say, it is that that the Apostle persuades us unto, to give diligence to make our Calling and election sure.
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It is sure enough in Gods counsell, we should labour to make it sure in our owne conscience.
It is sure enough in God's counsel, we should labour to make it sure in our own conscience.
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Wee may complaine, men give diligence to make their houses sure, to make their lands,
we may complain, men give diligence to make their houses sure, to make their Lands,
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and preferments, and offices, and friends sure, but how few give diligence to make their Calling and election sure?
and preferments, and Offices, and Friends sure, but how few give diligence to make their Calling and election sure?
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Yet I know not when there was ever more need, that wee of this place should labour to make our calling and election sure then now, wee perceive already that wrath is gone out from God,
Yet I know not when there was ever more need, that we of this place should labour to make our calling and election sure then now, we perceive already that wrath is gone out from God,
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and the Angell of the Lord hath strucken some among us, and they have fallen on the right hand,
and the Angel of the Lord hath strucken Some among us, and they have fallen on the right hand,
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and on the left hand before us, and behind us, and wee our selves know not when our turne may come.
and on the left hand before us, and behind us, and we our selves know not when our turn may come.
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Now the lesse assurance we have of being here on earth, the more wee should labour for assurance of our well being hereafter in heaven.
Now the less assurance we have of being Here on earth, the more we should labour for assurance of our well being hereafter in heaven.
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And if wee have once this assurance, this will bestead us, and minister comfort in all calamities.
And if we have once this assurance, this will besteaded us, and minister Comfort in all calamities.
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What though we bee poore, if wee have this assurance, wee know wee shall come there, where there is durable, unperishing riches:
What though we be poor, if we have this assurance, we know we shall come there, where there is durable, unperishing riches:
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What if we be in disgrace? this will make us possesse our soules with patience,
What if we be in disgrace? this will make us possess our Souls with patience,
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and tell us that we shall come shortly to a place where wee are assured, all teares shall be wiped from our eyes,
and tell us that we shall come shortly to a place where we Are assured, all tears shall be wiped from our eyes,
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and all that blemisheth our name:
and all that blemisheth our name:
cc d cst vvz po12 n1:
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What though we bee sicke? wee are assured that wee shall come to a place where we shall have no sicknesse but constant health.
What though we be sick? we Are assured that we shall come to a place where we shall have no sickness but constant health.
r-crq cs pns12 vbb j? pns12 vbr vvn cst pns12 vmb vvi p-acp dt n1 c-crq pns12 vmb vhi dx n1 cc-acp j n1.
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What though death come? It will make us chearfully to welcome it, and it will make us call it as Saint Ciprian doth, the Midwife of immortalitie, that shall translate and remove us from a fading perishing life, to the everlasting life.
What though death come? It will make us cheerfully to welcome it, and it will make us call it as Saint Cyprian does, the Midwife of immortality, that shall translate and remove us from a fading perishing life, to the everlasting life.
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Then let us (that God hath bin so gracious unto, that he hath spared us,
Then let us (that God hath been so gracious unto, that he hath spared us,
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and visited others,) labour to improve the time to practise mortification, that in case worse come, wee may yet be provided.
and visited Others,) labour to improve the time to practise mortification, that in case Worse come, we may yet be provided.
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If wee adresse our selves to this, who knowes if God will not graciously spare us, and not afflict us:
If we address our selves to this, who knows if God will not graciously spare us, and not afflict us:
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or if it come, wee shall have infinite comfort, then when our dores shall bee shut up,
or if it come, we shall have infinite Comfort, then when our doors shall be shut up,
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and we have no other comfort, yet then our conscience will witnesse comfortably, that notwithstanding wee die,
and we have no other Comfort, yet then our conscience will witness comfortably, that notwithstanding we die,
cc pns12 vhb dx j-jn n1, av cs po12 n1 vmb vvi av-j, cst c-acp pns12 vvb,
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yet wee shall come where wee shall live for ever.
yet we shall come where we shall live for ever.
av pns12 vmb vvi c-crq pns12 vmb vvi p-acp av.
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Oh then, as the Apostle saith, let us give all diligence to make our calling and election sure.
O then, as the Apostle Says, let us give all diligence to make our calling and election sure.
uh av, c-acp dt n1 vvz, vvb pno12 vvi d n1 pc-acp vvi po12 n1 cc n1 j.
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It is a matter of paines, it is not easily gotten, but it will abundantly recompence the paines.
It is a matter of pains, it is not Easily got, but it will abundantly recompense the pains.
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If wee looke, and finde our sinfull lusts mortified in part, let not that satisfie us, let us not rest there,
If we look, and find our sinful Lustiest mortified in part, let not that satisfy us, let us not rest there,
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but goe further, and proceed in the worke of mortification: for looke as our mortification is, so is our assurance:
but go further, and proceed in the work of mortification: for look as our mortification is, so is our assurance:
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the weaker our mortification is, the weaker our assurance of salvation; the stronger our mortification, the better assurance wee have of salvation.
the Weaker our mortification is, the Weaker our assurance of salvation; the Stronger our mortification, the better assurance we have of salvation.
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Thirdly, if they that are dead with Christ, may rest assured that they shall live with him:
Thirdly, if they that Are dead with christ, may rest assured that they shall live with him:
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then by the rule of contraries, they that are not dead with Christ cannot assure themselves that they shall live with him.
then by the Rule of contraries, they that Are not dead with christ cannot assure themselves that they shall live with him.
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If only he can be assured of salvation in whō sinfull lusts are mortified, then hee in whom they are not mortified, that man cannot bee assured of salvation.
If only he can be assured of salvation in whom sinful Lustiest Are mortified, then he in whom they Are not mortified, that man cannot be assured of salvation.
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Indeed hee may have a kinde of a wilde hope, a presumptuous confidence, but it is such as will faile him in the time of need.
Indeed he may have a kind of a wild hope, a presumptuous confidence, but it is such as will fail him in the time of need.
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Like to your Winter brookes, or land-floods;
Like to your Winter brooks, or land-floods;
j p-acp po22 n1 n2, cc n2;
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In the time of Winter when a man hath no use of water they flow abundantly;
In the time of Winter when a man hath no use of water they flow abundantly;
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but in Summer, in the time of drought, when men have need, they are gone, they are not to bee had.
but in Summer, in the time of drought, when men have need, they Are gone, they Are not to be had.
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So that assurance that a man hath, as long as hee goes on in the practice of his sinfull lusts, it is a wild, deceitfull presumption, such an assurance as will doe him no good when hee comes to need it.
So that assurance that a man hath, as long as he Goes on in the practice of his sinful Lustiest, it is a wild, deceitful presumption, such an assurance as will do him no good when he comes to need it.
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I have read it was the manner of tryall that was used, when there was a controversie of land,
I have read it was the manner of trial that was used, when there was a controversy of land,
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whether it belonged to Ireland, or to England, they did take Snakes, and Toades, and poysonous Serpents,
whither it belonged to Ireland, or to England, they did take Snakes, and Toads, and poisonous Serpents,
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and put there, and if they lived there, they concluded it belonged to England, if they died, they judged it belonged to Ireland: the reason was,
and put there, and if they lived there, they concluded it belonged to England, if they died, they judged it belonged to Ireland: the reason was,
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because no venemous thing will live there. I apply it thus, sinfull lusts are like Snakes and Toades, and venemous creatures:
Because no venomous thing will live there. I apply it thus, sinful Lustiest Are like Snakes and Toads, and venomous creatures:
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looke what soule they live in, if they live in a mans soule, it is an argument that hee belongs not to heaven,
look what soul they live in, if they live in a men soul, it is an argument that he belongs not to heaven,
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and wee know what place he belongs to then, onely to hell, if it dye in us, we may assure our selves that wee belong to heaven.
and we know what place he belongs to then, only to hell, if it die in us, we may assure our selves that we belong to heaven.
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Hee in whom sinne lives, and his lusts continue unmortified, that man cannot assure himselfe of salvation.
He in whom sin lives, and his Lustiest continue unmortified, that man cannot assure himself of salvation.
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The reason is, because all assurance comes from the promise of God;
The reason is, Because all assurance comes from the promise of God;
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God hath made no promise to men that continue and goe on in the service and obedience of their sinfull lusts, hee threatens nothing but death and destruction to such, If yee live after the flesh yee shall dye, Rom. 8.13. This shall suffice to have spoken of the third point the certainty of this connexion, If we be dead with Christ, we beleeve that we shall also live with him.
God hath made no promise to men that continue and go on in the service and Obedience of their sinful Lustiest, he threatens nothing but death and destruction to such, If ye live After the Flesh ye shall die, Rom. 8.13. This shall suffice to have spoken of the third point the certainty of this connexion, If we be dead with christ, we believe that we shall also live with him.
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Mortification seales up to a mans soule and conscience the assurance of salvation:
Mortification Seals up to a men soul and conscience the assurance of salvation:
n1 vvz a-acp p-acp dt ng1 n1 cc n1 dt n1 pp-f n1:
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for they that are dead with Christ may rest assured, and perswaded that they shall live with him.
for they that Are dead with christ may rest assured, and persuaded that they shall live with him.
c-acp pns32 cst vbr j p-acp np1 vmb vvi vvn, cc vvd cst pns32 vmb vvi p-acp pno31.
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I come to the fourth and last point, The cause and ground of this death to sinne and this life to grace, which is Christ, If wee be dead with Christ, we beleeve that we shall also live with him:
I come to the fourth and last point, The cause and ground of this death to sin and this life to grace, which is christ, If we be dead with christ, we believe that we shall also live with him:
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If we be dead with Christ, that is, if we be dead by the vertue and power of Christ,If we be dead with christ, that is, if we be dead by the virtue and power of christ,
cs pns12 vbb j p-acp np1, cst vbz, cs pns12 vbb j p-acp dt n1 cc n1 pp-f np1,
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then wee beleeve that wee shall also live by vertue and power of the same Christ.
then we believe that we shall also live by virtue and power of the same christ.
cs pns12 vvb cst pns12 vmb av vvi p-acp n1 cc n1 pp-f dt d np1.
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The conclusion is this, that, As our death to sinne so our life to grace, they both proceede from Christ.
The conclusion is this, that, As our death to sin so our life to grace, they both proceed from christ.
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If we be dead with Christ saith the Apostle, that is, if wee be dead by the vertue and power of Christ:
If we be dead with christ Says the Apostle, that is, if we be dead by the virtue and power of christ:
cs pns12 vbb j p-acp np1 vvz dt n1, cst vbz, cs pns12 vbb j p-acp dt n1 cc n1 pp-f np1:
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if sinne be dead in us, then wee beleeve that wee shall also live with Christ the life of grace here,
if sin be dead in us, then we believe that we shall also live with christ the life of grace Here,
cs n1 vbb j p-acp pno12, cs pns12 vvb cst pns12 vmb av vvi p-acp np1 dt n1 pp-f n1 av,
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and of glory hereafter, by the power and vertue of the same Christ.
and of glory hereafter, by the power and virtue of the same christ.
cc pp-f n1 av, p-acp dt n1 cc n1 pp-f dt d np1.
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I say, the point on which I shall insist is this, that as our death to sinne,
I say, the point on which I shall insist is this, that as our death to sin,
pns11 vvb, dt n1 p-acp r-crq pns11 vmb vvi vbz d, cst p-acp po12 n1 p-acp n1,
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so the life of Grace, they both proceede from Christ, Christ is the author and the producer of both.
so the life of Grace, they both proceed from christ, christ is the author and the producer of both.
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So saith Saint Paul in Gal. 2.20.
So Says Saint Paul in Gal. 2.20.
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saith the Apostle, I am crucified with Christ, yet notwithstanding I live, yet not I but Christ liveth in mee, Says the Apostle, I am Crucified with christ, yet notwithstanding I live, yet not I but christ lives in me,
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and the life that I live in the flesh is by the faith of the Son of God, who loved me, and gave himselfe for me. and the life that I live in the Flesh is by the faith of the Son of God, who loved me, and gave himself for me.
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Looke what the Apostle Paul speakes of himselfe, the same may every Christian (in whom sinne is dead and mortified,
Look what the Apostle Paul speaks of himself, the same may every Christian (in whom sin is dead and mortified,
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and the life of grace wrought) speake of himselfe, saith the Apostle, I am crucified with Christ, that is,
and the life of grace wrought) speak of himself, Says the Apostle, I am Crucified with christ, that is,
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sin is crucified in me, sinfull lusts are crucified and mortified in me by the vertue of Christ,
since is Crucified in me, sinful Lustiest Are Crucified and mortified in me by the virtue of christ,
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so saith he, I live, yet not I, but Christ liveth in me, I live by the faith of the Son of God.
so Says he, I live, yet not I, but christ lives in me, I live by the faith of the Son of God.
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As I am crucified to sinne by Christ, so I live by the vertue of Christ.
As I am Crucified to sin by christ, so I live by the virtue of christ.
c-acp pns11 vbm vvn p-acp n1 p-acp np1, av pns11 vvb p-acp dt n1 pp-f np1.
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So in Phillip. 3.8, 9, 10. He desires so earnestly to be found in Christ that he contemned and undervalued all things but this, that he might be found in Christ, saith he, I account all losse for the excellent knowledge of Christ, So in Philip. 3.8, 9, 10. He Desires so earnestly to be found in christ that he contemned and undervalved all things but this, that he might be found in christ, Says he, I account all loss for the excellent knowledge of christ,
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for whom I suffer the losse of all things, nay I account them not onely losse but dung, that I may winne Christ and be found in him, we see in verse 10. the reason, that I may know him and the power of his resurrection,
for whom I suffer the loss of all things, nay I account them not only loss but dung, that I may win christ and be found in him, we see in verse 10. the reason, that I may know him and the power of his resurrection,
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and the fellowship of his suffeings being made conformable to his death. and the fellowship of his suffeings being made conformable to his death.
cc dt n1 pp-f po31 n2 vbg vvn j p-acp po31 n1.
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The reason why the Apostle desired to be found in Christ, and why in comparison of this he accounted all things as drosse, it was because he might bee made partaker of Christs death.
The reason why the Apostle desired to be found in christ, and why in comparison of this he accounted all things as dross, it was Because he might be made partaker of Christ death.
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What is the fellowship of Christs death, but to bee partaker of the Spirit of Christ that raised him from the dead that by the same Spirit of Christ hee might bee raysed from the death of sinne to the life of grace.
What is the fellowship of Christ death, but to be partaker of the Spirit of christ that raised him from the dead that by the same Spirit of christ he might be raised from the death of sin to the life of grace.
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The reason of it is this, because as our death to sinne, so our life to grace, are both the worke of grace, from whom can wee expect the worke of grace,
The reason of it is this, Because as our death to sin, so our life to grace, Are both the work of grace, from whom can we expect the work of grace,
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but from him in whom is the fulnesse of grace? so saith Saint Iohn Ioh 1.14.
but from him in whom is the fullness of grace? so Says Saint John John 1.14.
cc-acp p-acp pno31 p-acp ro-crq vbz dt n1 pp-f n1? av vvz n1 np1 np1 crd.
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The Word was made flesh, (that is, Christ) and dwelt among us, and wee saw his glory, The Word was made Flesh, (that is, christ) and dwelled among us, and we saw his glory,
dt n1 vbds vvn n1, (cst vbz, np1) cc vvd p-acp pno12, cc pns12 vvd po31 n1,
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as the glory of the onely begotten Sonne of God full of grace and truth. as the glory of the only begotten Son of God full of grace and truth.
c-acp dt n1 pp-f dt av-j vvn n1 pp-f np1 j pp-f n1 cc n1.
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Our death to sin and our life to Christ are both the effects of Gods grace:
Our death to since and our life to christ Are both the effects of God's grace:
po12 n1 p-acp n1 cc po12 n1 p-acp np1 vbr d dt n2 pp-f npg1 n1:
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Now from whom can we have the effects of Gods grace, but from him in whom alone is the fulnesse of grace? The word was made manifest among us, in whom is the fulnesse of truth and grace.
Now from whom can we have the effects of God's grace, but from him in whom alone is the fullness of grace? The word was made manifest among us, in whom is the fullness of truth and grace.
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Look as it is in the naturall body so it is in the misticall body,
Look as it is in the natural body so it is in the mystical body,
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as in the naturall body all the naturall motion proceeds from the head, and from the vertue that is derived from the head to the members;
as in the natural body all the natural motion proceeds from the head, and from the virtue that is derived from the head to the members;
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so in the mysticall body, all the spirituall motion it proceeds from the influence of the head;
so in the mystical body, all the spiritual motion it proceeds from the influence of the head;
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Christ is the head, and from him as from the head, is derived all the vertue to the members of Christ, by which the death to sinne,
christ is the head, and from him as from the head, is derived all the virtue to the members of christ, by which the death to sin,
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and the life of grace is wrought in us likewise.
and the life of grace is wrought in us likewise.
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Looke as it was in the oyle of Aaron, the oyle that was powred on the head of Aaron, it stayd not on his head,
Look as it was in the oil of Aaron, the oil that was poured on the head of Aaron, it stayed not on his head,
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but descended to the skirts of his cloathing:
but descended to the skirts of his clothing:
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So the Spirit of Christ, it rests not on Christ onely, but from Christ as the head, it descends upon all the members of Christ:
So the Spirit of christ, it rests not on christ only, but from christ as the head, it descends upon all the members of christ:
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The reason thereof, why as our death to sinne, so the life of grace proceeds from Christ, is because both are the workes of grace, according to that of the Evangelist, in him dwells all the fulnesse of grace,
The reason thereof, why as our death to sin, so the life of grace proceeds from christ, is Because both Are the works of grace, according to that of the Evangelist, in him dwells all the fullness of grace,
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and in Collos. 2. the Apostle saith, In him dwells the fulnesse of the Godhead bodily.
and in Colossians 2. the Apostle Says, In him dwells the fullness of the Godhead bodily.
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For the better and fuller opening of the point, give me leave to propose, and resolve one question, and that is this.
For the better and fuller opening of the point, give me leave to propose, and resolve one question, and that is this.
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If our death to sinne, and our life of grace both proceede from Christ, that Christ is the author of them actions,
If our death to sin, and our life of grace both proceed from christ, that christ is the author of them actions,
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then how is Christ the author of them? what kinde of cause is Christ sayd to be both of our death to sinne,
then how is christ the author of them? what kind of cause is christ said to be both of our death to sin,
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and of the life of grace?
and of the life of grace?
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I answer briefly, Christ may be sayd to be the cause both of our death to sin and of the life of grace, in a fourefold respect,
I answer briefly, christ may be said to be the cause both of our death to since and of the life of grace, in a fourfold respect,
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or hee is a fourefold kind of cause.
or he is a fourfold kind of cause.
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Christ is the 1 meritorious 2 exemplary 3 morall 4 efficient Cause as of our death to sin,
christ is the 1 meritorious 2 exemplary 3 moral 4 efficient Cause as of our death to since,
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so likewise of our life to grace. First, Christ is the meritorious cause;
so likewise of our life to grace. First, christ is the meritorious cause;
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for Christ did by his death and obedience, not onely purchase for us a release and freedome from hell,
for christ did by his death and Obedience, not only purchase for us a release and freedom from hell,
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and consequently title to heaven, but Christ merited for us, the donation of the Spirit of God, whereby we are made fit for, and capable of that inheritance.
and consequently title to heaven, but christ merited for us, the donation of the Spirit of God, whereby we Are made fit for, and capable of that inheritance.
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Christ not onely purchased a right to heaven, but grace & holines, whereby we might come at last to jus in re: For as I sayd before, by the righteousnes of Christ onely we come to have right to heaven,
christ not only purchased a right to heaven, but grace & holiness, whereby we might come At last to jus in re: For as I said before, by the righteousness of christ only we come to have right to heaven,
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but it is our owne righteousnesse, whereby we come to be made capable of that right to heaven,
but it is our own righteousness, whereby we come to be made capable of that right to heaven,
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for saith the Apostle, flesh and blood shal not enter into the kingdome of heaven.
for Says the Apostle, Flesh and blood shall not enter into the Kingdom of heaven.
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Flesh and blood, that is, nature uncorrected, unsanctified, and uncontrolled it shall not inherit the kingdome of God;Flesh and blood, that is, nature uncorrected, unsanctified, and uncontrolled it shall not inherit the Kingdom of God;
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therefore Christ hath purchased not onely redemption from hell, and title to heaven, but the donation of the Spirit of God, whereby we are made fit and capable of heaven, whereby wee are made meete, as the Apostle saith to be partakers of the inheritance with the Saints in light.
Therefore christ hath purchased not only redemption from hell, and title to heaven, but the donation of the Spirit of God, whereby we Are made fit and capable of heaven, whereby we Are made meet, as the Apostle Says to be partakers of the inheritance with the Saints in Light.
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So saith the Evangelist, Ioh. 17.19. For their sakes saith our Saviour I sanctifie my selfe, that they also may be sanctified through the truth. So Says the Evangelist, John 17.19. For their sakes Says our Saviour I sanctify my self, that they also may be sanctified through the truth.
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Christ sanctified himselfe not onely to redeeme us from hell, and to procure title to heaven,
christ sanctified himself not only to Redeem us from hell, and to procure title to heaven,
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but he sanctified himselfe that his members might bee sanctified, that by the merit and vertue of Christs sanctification we might be sanctified.
but he sanctified himself that his members might be sanctified, that by the merit and virtue of Christ sanctification we might be sanctified.
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So saith the Apostle to Titus, he hath bestowed on us the spirit through Christ, Tit. 3.5. not by the workes of righteousnesse that wee had done, but according to his mercy he saved us, by the washing of regeneration and the renewing of the holy Ghost, which he shed on us abundantly through Iesus Christ our Saviour.
So Says the Apostle to Titus, he hath bestowed on us the Spirit through christ, Tit. 3.5. not by the works of righteousness that we had done, but according to his mercy he saved us, by the washing of regeneration and the renewing of the holy Ghost, which he shed on us abundantly through Iesus christ our Saviour.
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It is through Christ onely, as through the meritorious cause;
It is through christ only, as through the meritorious cause;
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by whom wee obtaine the Spirit of God, by which Spirit our sinfull lusts are mortified in us,
by whom we obtain the Spirit of God, by which Spirit our sinful Lustiest Are mortified in us,
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and by which we are quickned and revived to the life of grace, so Christ is the meritorious cause, hee deserved the donation of the Spirit from his Father.
and by which we Are quickened and revived to the life of grace, so christ is the meritorious cause, he deserved the donation of the Spirit from his Father.
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Secondly, Christ as hee is the meritorious so he is the exemplary cause, as of death to sinne,
Secondly, christ as he is the meritorious so he is the exemplary cause, as of death to sin,
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so of our life to grace.
so of our life to grace.
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Christ in dying to sinne he set himselfe as a patterne to us, to teach us also that wee should dye to sinne.
christ in dying to sin he Set himself as a pattern to us, to teach us also that we should die to sin.
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Christ in rising from the grave hee set himselfe a patterne to us to teach us to rise from sinne,
christ in rising from the grave he Set himself a pattern to us to teach us to rise from sin,
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so he is the exemplary cause.
so he is the exemplary cause.
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For Christ is a patterne for our immitation in his morall actions, and wee must resemble after a sort some of his Mediatorious actions also;
For christ is a pattern for our imitation in his moral actions, and we must resemble After a sort Some of his Mediatorious actions also;
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not onely in the good duties that are commanded in the Law, but in those that he performed for our redemption;
not only in the good duties that Are commanded in the Law, but in those that he performed for our redemption;
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It is true in a different manner.
It is true in a different manner.
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Christ is a patterne to us in actions morall, that is in the good things that he performed that are commanded in the Law, he is our patterne to be imitated in the same kinde:
christ is a pattern to us in actions moral, that is in the good things that he performed that Are commanded in the Law, he is our pattern to be imitated in the same kind:
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As Christ was gracious to the poore, so should wee to them that are poore, and in distresse in the same kind;
As christ was gracious to the poor, so should we to them that Are poor, and in distress in the same kind;
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as he was temperate so may wee imitate him in the same kinde, though not in the same degree.
as he was temperate so may we imitate him in the same kind, though not in the same degree.
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But for his actions Mediatorious, we are to resemble some of them too, though not in the same kinde,
But for his actions Mediatorious, we Are to resemble Some of them too, though not in the same kind,
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yet in some way of use.
yet in Some Way of use.
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As hee died for sinne, so wee should dye to sinne, as he rose from the grave so wee should rise from sinne to newnesse of life:
As he died for sin, so we should die to sin, as he rose from the grave so we should rise from sin to newness of life:
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so still Christ is our patterne.
so still christ is our pattern.
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As Saint Austin saith, Christ came not onely to helpe us, and to performe the things that wee ought to have done,
As Saint Austin Says, christ Come not only to help us, and to perform the things that we ought to have done,
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but he came to teach us by his example what we ought to do And he teacheth, us, he is our Schoolemaster not only in his actions morall, but in his actions mediatorious;
but he Come to teach us by his Exampl what we ought to do And he Teaches, us, he is our Schoolmaster not only in his actions moral, but in his actions Mediatorious;
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in the former we may imitate him in the same kind, though we cannot in the same degree, in the latter wee cannot imitate him in the same kinde,
in the former we may imitate him in the same kind, though we cannot in the same degree, in the latter we cannot imitate him in the same kind,
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yet in some sort wee may.
yet in Some sort we may.
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We should be as the Heletropium, that opens and shuts with the Sunne, so wee may follow the lambe wheresoever he goeth, as hee dyed for sinne so we must dye to sinne,
We should be as the Heletropium, that Opens and shuts with the Sun, so we may follow the lamb wheresoever he Goes, as he died for sin so we must die to sin,
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as hee rose from the grave so we must rise from the death of sinne to newnesse of life,
as he rose from the grave so we must rise from the death of sin to newness of life,
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so Christ is the exemplary cause of our death to sinne, and the life of grace.
so christ is the exemplary cause of our death to sin, and the life of grace.
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Thirdly, Christ is the morall, moving, perswading cause of both. That the Apostle wills Timothy to remember, 2 Tim. 2.8. Remember, saith hee, that Iesus Christ of the seede of David, was raised from the dead, according to my Gospel:
Thirdly, christ is the moral, moving, persuading cause of both. That the Apostle wills Timothy to Remember, 2 Tim. 2.8. remember, Says he, that Iesus christ of the seed of David, was raised from the dead, according to my Gospel:
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he bids him remember it, why remember it? because the very thought and remembrance that Christ dyed and rose againe, it cannot chuse but be a powerful motive to holinesse,
he bids him Remember it, why Remember it? Because the very Thought and remembrance that christ died and rose again, it cannot choose but be a powerful motive to holiness,
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for it makes men conclude & argue with themselves;
for it makes men conclude & argue with themselves;
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what did Christ lay downe his life for us, and shall not wee lay downe our lusts for him? Did Christ arise againe the third day from the Grave,
what did christ lay down his life for us, and shall not we lay down our Lustiest for him? Did christ arise again the third day from the Grave,
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and shall not wee rise from the death of sinne, to newnesse of life? Doe wee professe our selves to bee members of Christ,
and shall not we rise from the death of sin, to newness of life? Do we profess our selves to be members of christ,
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and not indeavour conformitie with our head Christ? Shall wee be like the Image or statue of Nebuchadnezar, to have a head of gold,
and not endeavour conformity with our head christ? Shall we be like the Image or statue of Nebuchadnezzar, to have a head of gold,
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and to have feet of mire and clay? So, Christ is not only the meritorious,
and to have feet of mire and clay? So, christ is not only the meritorious,
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and exemplary, but the moving, perswading cause:
and exemplary, but the moving, persuading cause:
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the very thought, that Christ died for sin, and rose againe, it will move us to die to sin,
the very Thought, that christ died for since, and rose again, it will move us to die to since,
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and to live the life of grace.
and to live the life of grace.
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Fourthly and lastly, Christ is the cause efficient, as of our death to sinne, so of the life of grace.
Fourthly and lastly, christ is the cause efficient, as of our death to sin, so of the life of grace.
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It were in vaine, that Christ were the meritorious cause, that hee had merited the donation of Gods Spirit, whereby sinne might be killed,
It were in vain, that christ were the meritorious cause, that he had merited the donation of God's Spirit, whereby sin might be killed,
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and wee be quickened to the life of grace.
and we be quickened to the life of grace.
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It were in vaine for him to set himselfe as a patterne for us to imitate;
It were in vain for him to Set himself as a pattern for us to imitate;
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and that hee is a morall cause to move, and perswade us to imitate him,
and that he is a moral cause to move, and persuade us to imitate him,
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unlesse hee were also the cause efficient, to worke in us this death to sinne, and this life of Grace: therefore Christ also is the efficient cause hee workes in us, both a death to sinne, and the life of grace. For the understanding of which, know, that Christ not only saves us by merit,
unless he were also the cause efficient, to work in us this death to sin, and this life of Grace: Therefore christ also is the efficient cause he works in us, both a death to sin, and the life of grace. For the understanding of which, know, that christ not only saves us by merit,
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but hee saves us by efficacie too; not only by Merite in deserving of life for us:
but he saves us by efficacy too; not only by Merit in deserving of life for us:
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but in efficacie in fitting, and preparing us to partake of life. Hee not only by death hath abolished, and removed death for sin;
but in efficacy in fitting, and preparing us to partake of life. He not only by death hath abolished, and removed death for since;
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but hee abates in us daily the power of sinne, so hee is the efficient cause as well as the rest.
but he abates in us daily the power of sin, so he is the efficient cause as well as the rest.
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But you will aske how comes Christ to be the efficient cause of death to sinne, and of the life of grace;
But you will ask how comes christ to be the efficient cause of death to sin, and of the life of grace;
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by what meanes doth hee worke in us these two?
by what means does he work in us these two?
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I answer, in Christs working in us these things there are some things that concurre in the first working of this life of grace, and death to sinne; and there are others that concurre not to the first worke,
I answer, in Christ working in us these things there Are Some things that concur in the First working of this life of grace, and death to sin; and there Are Others that concur not to the First work,
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but to the increasing, and augmentation of it. Those that concurre to the first worke are three;
but to the increasing, and augmentation of it. Those that concur to the First work Are three;
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1. The Spirit of God. 2. The Word of God. 3. And Baptisme. Now those againe that concurre not to the first worke of our death to sinne,
1. The Spirit of God. 2. The Word of God. 3. And Baptism. Now those again that concur not to the First work of our death to sin,
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and kindling of this spirituall life, but to the further increase; and augmentation of it, when it is wrought: they are two;
and kindling of this spiritual life, but to the further increase; and augmentation of it, when it is wrought: they Are two;
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1. Faith. 2. And the Lords Supper. Of every one of these briefly.
1. Faith. 2. And the lords Supper. Of every one of these briefly.
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First, I say, the principall cause of death to sinne, and of the life of grace, is the Spirit of Christ,
First, I say, the principal cause of death to sin, and of the life of grace, is the Spirit of christ,
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so saith the Apostle in that place before alledged, Rom. 8.12.13. saith he, If yee live after the flesh yee shall die, but if yee mortifie the deedes of the body through the Spirit, yee shall live.
so Says the Apostle in that place before alleged, Rom. 8.12.13. Says he, If ye live After the Flesh ye shall die, but if ye mortify the Deeds of the body through the Spirit, ye shall live.
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It is through the Spirit of Christ whereby sinne is mortified in us, and through the Spirit of Christ that we are quickned to the life of grace. In which respect it is called the quickning Spirit:
It is through the Spirit of christ whereby sin is mortified in us, and through the Spirit of christ that we Are quickened to the life of grace. In which respect it is called the quickening Spirit:
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saith Christ Ioh. 8. The spirit quickneth. It is called also the Spirit of sanctification, 1 Thes. 2. Why is it called the Sanctifying spirit? because by it we are sanctified.
Says christ John 8. The Spirit Quickeneth. It is called also the Spirit of sanctification, 1 Thebes 2. Why is it called the Sanctifying Spirit? Because by it we Are sanctified.
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Now what are the parts of Sanctification? They are two, first our death to sinne, the subduing of the power of sinne:
Now what Are the parts of Sanctification? They Are two, First our death to sin, the subduing of the power of sin:
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secondly, our enlivening and quickning to grace.
secondly, our enlivening and quickening to grace.
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Now the Spirit of God is said to be a sanctifying Spirit in respect of both these:
Now the Spirit of God is said to be a sanctifying Spirit in respect of both these:
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for from the Spirit of God it is that sinne is mortified in us; and it is from the quickning Spirit, that we are enlivened to a new life,
for from the Spirit of God it is that sin is mortified in us; and it is from the quickening Spirit, that we Are enlivened to a new life,
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so the principall cause is the Spirit of God. There are two other causes, and those are instrumentall.
so the principal cause is the Spirit of God. There Are two other Causes, and those Are instrumental.
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First, the Word of God, that is a powerfull meanes whereby God workes in us this death to sinne, and the life of grace; it is a powerfull meanes that God useth,
First, the Word of God, that is a powerful means whereby God works in us this death to sin, and the life of grace; it is a powerful means that God uses,
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as the Apostle saith, for the battering, and demolution of all Satans strong holds.
as the Apostle Says, for the battering, and demolution of all Satan strong holds.
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Our lusts of themselves are too strong for us to vanquish, it is the Spirit only that is mightier, that can vanquish them:
Our Lustiest of themselves Are too strong for us to vanquish, it is the Spirit only that is Mightier, that can vanquish them:
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but by what meanes doth the Spirit doe it? It is by the Spirit as the principall cause,
but by what means does the Spirit do it? It is by the Spirit as the principal cause,
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but by the Word, as the instrumentall cause, or by the Spirit of God concurring with the Word.
but by the Word, as the instrumental cause, or by the Spirit of God concurring with the Word.
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For the Word of it selfe is not of power to mortifie sinne, and to quicken us to a new life of grace:
For the Word of it self is not of power to mortify sin, and to quicken us to a new life of grace:
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but as it is a meanes to convey, and derive to us the Spirit of God.
but as it is a means to convey, and derive to us the Spirit of God.
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It is with us as it was with Lazarus when he was raised from the grave to a new life:
It is with us as it was with Lazarus when he was raised from the grave to a new life:
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hee was raised by the word of Christ; it was indeed by the word of Christ;
he was raised by the word of christ; it was indeed by the word of christ;
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but it was not only the word of Christ that raised him:
but it was not only the word of christ that raised him:
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but the vertue of Christs Spirit went along with that word, and made that effectuall for the raising of him.
but the virtue of Christ Spirit went along with that word, and made that effectual for the raising of him.
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So it is with us, it is not the Word only that is available for the mortifying of our sinfull lusts,
So it is with us, it is not the Word only that is available for the mortifying of our sinful Lustiest,
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or that quickens us to the performance of the holy duties of a new life:
or that quickens us to the performance of the holy duties of a new life:
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but the Word as it is the instrument of the Spirit of God which is the chiefe Agent.
but the Word as it is the Instrument of the Spirit of God which is the chief Agent.
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Secondly, another instrumentall cause is Baptisme, that also is a meanes whereby the Spirit of God workes in us this death to sin, and life of grace: Now Baptisme is a cause of both these three wayes.
Secondly, Another instrumental cause is Baptism, that also is a means whereby the Spirit of God works in us this death to since, and life of grace: Now Baptism is a cause of both these three ways.
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First, as it is a cause resembling, or as a type, shadowing and pointing out to us, our death to sinne, and our life of grace: which type and resemblance was farre more expresse in hotter clymates and Countreys;
First, as it is a cause resembling, or as a type, shadowing and pointing out to us, our death to sin, and our life of grace: which type and resemblance was Far more express in hotter climates and Countries';
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in which in Baptisme they used to drench the child, to dippe it in the water, which dipping of the child in the water, was a resemblance and type to them, of their death to sinne with Christ:
in which in Baptism they used to drench the child, to dip it in the water, which dipping of the child in the water, was a resemblance and type to them, of their death to sin with christ:
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and their rising out of the water, exprest their rising to newnesse of life;
and their rising out of the water, expressed their rising to newness of life;
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so by Baptisme wee are said to bee dead to sinne, and alive to God through it,
so by Baptism we Are said to be dead to sin, and alive to God through it,
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as a resemblance expressing to us this death and life.
as a resemblance expressing to us this death and life.
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Secondly, not only as a resemblance, but as a speciall meanes whereby the Spirit of God concurres,
Secondly, not only as a resemblance, but as a special means whereby the Spirit of God concurs,
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and goes along with the Element of water, and makes it effectuall for the cleansing of us,
and Goes along with the Element of water, and makes it effectual for the cleansing of us,
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as from the guilt of sin; so for the subduing the power of sinne, and working in us a new life:
as from the guilt of since; so for the subduing the power of sin, and working in us a new life:
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in which respect it is stiled by the Apostle in Titus 3. The laver of regeneration; that is, it is that meanes whereby the Spirit of God workes regeneration this death to sinne, and life of grace.
in which respect it is styled by the Apostle in Titus 3. The laver of regeneration; that is, it is that means whereby the Spirit of God works regeneration this death to sin, and life of grace.
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Thirdly and lastly, Baptisme is said to be a cause, as of our death to sinne, so of the life of grace, in regard of the stipulation or covenant:
Thirdly and lastly, Baptism is said to be a cause, as of our death to sin, so of the life of grace, in regard of the stipulation or Covenant:
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because when wee are baptised, wee enter into a solemne vow, and covenant with God, that we will forsake the Divell and all his workes: there is mortification;
Because when we Are baptised, we enter into a solemn Voelli, and Covenant with God, that we will forsake the devil and all his works: there is mortification;
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and that wee will lead a new life, there is vivification.
and that we will led a new life, there is vivification.
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So it is said to be a cause in regard of the stipulation, and contract that wee make then, solemnly by our selves,
So it is said to be a cause in regard of the stipulation, and contract that we make then, solemnly by our selves,
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or by those that undertake for us that are our sureties, our God-fathers, and God-mothers: It is a meanes in that regard.
or by those that undertake for us that Are our sureties, our Godfathers, and Godmothers: It is a means in that regard.
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Let this suffice to be spoken of the meanes whereby Christ as an efficient cause, workes this death of sinne, and life of grace.
Let this suffice to be spoken of the means whereby christ as an efficient cause, works this death of sin, and life of grace.
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Before I passe, let me tell you, as by these causes, this death to sinne, and life of grace is wrought:
Before I pass, let me tell you, as by these Causes, this death to sin, and life of grace is wrought:
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so there are other causes that serve not to kindle this sacred sparke, but to increase it,
so there Are other Causes that serve not to kindle this sacred spark, but to increase it,
av a-acp vbr j-jn n2 cst vvb xx pc-acp vvi d j n1, cc-acp pc-acp vvi pn31,
(7) part (DIV2)
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and make it grow to a flame:
and make it grow to a flame:
cc vvi pn31 vvi p-acp dt n1:
(7) part (DIV2)
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such meanes as doe not serve for the performing of the first act of mortification and vivification:
such means as do not serve for the performing of the First act of mortification and vivification:
d n2 c-acp vdb xx vvi p-acp dt n-vvg pp-f dt ord n1 pp-f n1 cc n1:
(7) part (DIV2)
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but when once there is mortification, and quickning in the soule, they increase both, and those are principally two;
but when once there is mortification, and quickening in the soul, they increase both, and those Are principally two;
cc-acp c-crq c-acp pc-acp vbz n1, cc j-vvg p-acp dt n1, pns32 vvb d, cc d vbr av-j crd;
(7) part (DIV2)
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1. Faith. 2. The Lords Supper. First, Faith, so saith the Apostle, in Collos. 2.12. Yee are buried with Christ in Baptisme, wherein you are risen with him through the faith of the operation of God.
1. Faith. 2. The lords Supper. First, Faith, so Says the Apostle, in Colossians 2.12. Ye Are buried with christ in Baptism, wherein you Are risen with him through the faith of the operation of God.
crd n1. crd dt n2 n1. ord, n1, av vvz dt n1, p-acp np1 crd. pn22 vbr vvn p-acp np1 p-acp n1, c-crq pn22 vbr vvn p-acp pno31 p-acp dt n1 pp-f dt n1 pp-f np1.
(7) part (DIV2)
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I say, faith is not the meanes to give us the first assault, and impression upon sinne, to mortifie,
I say, faith is not the means to give us the First assault, and impression upon sin, to mortify,
pns11 vvb, n1 vbz xx dt n2 pc-acp vvi pno12 dt ord n1, cc n1 p-acp n1, pc-acp vvi,
(7) part (DIV2)
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and subdue it at the first: but when we are morfied, Faith helpes, and increaseth, and perfects that worke of mortification.
and subdue it At the First: but when we Are morfied, Faith helps, and increases, and perfects that work of mortification.
cc vvi pn31 p-acp dt ord: cc-acp c-crq pns12 vbr vvn, n1 vvz, cc vvz, cc vvz d n1 pp-f n1.
(7) part (DIV2)
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So that the sophisme of our adversaries is easily answered:
So that the sophism of our Adversaries is Easily answered:
av cst dt n1 pp-f po12 n2 vbz av-j vvn:
(7) part (DIV2)
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say they, if wee bee risen through Christ, to a new life of grace, and through faith:
say they, if we be risen through christ, to a new life of grace, and through faith:
vvb pns32, cs pns12 vbb vvn p-acp np1, p-acp dt j n1 pp-f n1, cc p-acp n1:
(7) part (DIV2)
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then say they, wee have Faith before wee be quickned, for say they, that which is the cause of the effect, must goe before,
then say they, we have Faith before we be quickened, for say they, that which is the cause of the Effect, must go before,
av vvb pns32, pns12 vhb n1 c-acp pns12 vbb vvn, c-acp vvb pns32, cst r-crq vbz dt n1 pp-f dt n1, vmb vvi a-acp,
(7) part (DIV2)
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as the cause of that effect.
as the cause of that Effect.
c-acp dt n1 pp-f d n1.
(7) part (DIV2)
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Now if Faith bee a meanes to raise us to a new life, then before wee have a new life, we have Faith;
Now if Faith be a means to raise us to a new life, then before we have a new life, we have Faith;
av cs n1 vbb dt n2 pc-acp vvi pno12 p-acp dt j n1, av c-acp pns12 vhb dt j n1, pns12 vhb n1;
(7) part (DIV2)
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for saith the Apostle, Yee are risen with him, through the faith of the operation of God:
for Says the Apostle, Ye Are risen with him, through the faith of the operation of God:
p-acp vvz dt n1, pn22 vbr vvn p-acp pno31, p-acp dt n1 pp-f dt n1 pp-f np1:
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therefore wee have Faith before wee can rise.
Therefore we have Faith before we can rise.
av pns12 vhb n1 c-acp pns12 vmb vvi.
(7) part (DIV2)
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I answer, with Amesius; Faith is not the cause of the first mortification, but the cause of the increase of mortification;
I answer, with Ames; Faith is not the cause of the First mortification, but the cause of the increase of mortification;
pns11 vvb, p-acp np1; n1 vbz xx dt n1 pp-f dt ord n1, cc-acp dt n1 pp-f dt n1 pp-f n1;
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it is not that by which at the first wee are quickned, but when once wee are quickned, it is that by which the worke of vivification is more and more increased.
it is not that by which At the First we Are quickened, but when once we Are quickened, it is that by which the work of vivification is more and more increased.
pn31 vbz xx d p-acp r-crq p-acp dt ord pns12 vbr vvn, cc-acp q-crq a-acp pns12 vbr vvn, pn31 vbz cst p-acp r-crq dt n1 pp-f n1 vbz av-dc cc av-dc vvd.
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Conceive it thus, The worke of grace, is only the fruit, and effect of the Spirit of grace.
Conceive it thus, The work of grace, is only the fruit, and Effect of the Spirit of grace.
vvb pn31 av, dt n1 pp-f n1, vbz av-j dt n1, cc n1 pp-f dt n1 pp-f n1.
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Now when the Spirit of God enlivens, and quickens us, it begets in us, as other graces, so the grace of faith;
Now when the Spirit of God enlivens, and quickens us, it begets in us, as other graces, so the grace of faith;
av c-crq dt n1 pp-f np1 vvz, cc vvz pno12, pn31 vvz p-acp pno12, c-acp j-jn n2, av dt n1 pp-f n1;
(7) part (DIV2)
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Now when this grace of faith is wrought in us, by this wee are united more to Christ then before,
Now when this grace of faith is wrought in us, by this we Are united more to christ then before,
av c-crq d n1 pp-f n1 vbz vvn p-acp pno12, p-acp d pns12 vbr vvn av-dc p-acp np1 av a-acp,
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and so partake more of the vertue of Christ, and so the worke of Mortification, and vivification is more increased.
and so partake more of the virtue of christ, and so the work of Mortification, and vivification is more increased.
cc av vvi dc pp-f dt n1 pp-f np1, cc av dt n1 pp-f n1, cc n1 vbz av-dc vvn.
(7) part (DIV2)
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Faith then concurres not to the first act of mortification, and vivification, but it concurres to the increase, and augmentation of both.
Faith then concurs not to the First act of mortification, and vivification, but it concurs to the increase, and augmentation of both.
n1 av vvz xx p-acp dt ord n1 pp-f n1, cc n1, cc-acp pn31 vvz p-acp dt n1, cc n1 pp-f d.
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The second meanes or cause that concurres not to the first act, but to the increase of mortification and vification, it is the Lords Supper:
The second means or cause that concurs not to the First act, but to the increase of mortification and vification, it is the lords Supper:
dt ord n2 cc n1 cst vvz xx p-acp dt ord n1, cc-acp p-acp dt n1 pp-f n1 cc n1, pn31 vbz dt ng1 n1:
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for that serves (as the antient Father calls it) as physicke received into the body, not only for the checking and curbing,
for that serves (as the ancient Father calls it) as physic received into the body, not only for the checking and curbing,
c-acp cst vvz (c-acp dt j n1 vvz pn31) c-acp n1 vvn p-acp dt n1, xx av-j p-acp dt vvg cc vvg,
(7) part (DIV2)
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and expelling of obnoxious humours, but for the restoring of health by consequent:
and expelling of obnoxious humours, but for the restoring of health by consequent:
cc vvg pp-f j n2, cc-acp p-acp dt j-vvg pp-f n1 p-acp j:
(7) part (DIV2)
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so the Lords Supper duly received, it serves as a meanes to abate sinfull lusts in us,
so the lords Supper duly received, it serves as a means to abate sinful Lustiest in us,
av dt n2 n1 av-jn vvn, pn31 vvz p-acp dt n2 pc-acp vvi j n2 p-acp pno12,
(7) part (DIV2)
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if it bee worthily received I say, not by a dead faith;
if it be worthily received I say, not by a dead faith;
cs pn31 vbb av-j vvn pns11 vvb, xx p-acp dt j n1;
(7) part (DIV2)
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hee that receives it worthily, it is a meanes to mortifie sinne in him, and so by consequent,
he that receives it worthily, it is a means to mortify sin in him, and so by consequent,
pns31 cst vvz pn31 av-j, pn31 vbz dt n2 pc-acp vvi n1 p-acp pno31, cc av p-acp j,
(7) part (DIV2)
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for the quickning of him to a new life, the life of grace, though not to the first act,
for the quickening of him to a new life, the life of grace, though not to the First act,
p-acp dt j-vvg pp-f pno31 p-acp dt j n1, dt n1 pp-f n1, cs xx p-acp dt ord n1,
(7) part (DIV2)
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yet to the increase of that former life that was in him. It is called meate.
yet to the increase of that former life that was in him. It is called meat.
av p-acp dt n1 pp-f cst j n1 cst vbds p-acp pno31. pn31 vbz vvn n1.
(7) part (DIV2)
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Now as the meate that wee receive cannot availe to beget a new life in a man:
Now as the meat that we receive cannot avail to beget a new life in a man:
av c-acp dt n1 cst pns12 vvb vmbx vvi pc-acp vvi dt j n1 p-acp dt n1:
(7) part (DIV2)
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put meat into the mouth of a dead man, it doth not quicken him: put meate into the mouth of a living man, and it increaseth his life.
put meat into the Mouth of a dead man, it does not quicken him: put meat into the Mouth of a living man, and it increases his life.
vvb n1 p-acp dt n1 pp-f dt j n1, pn31 vdz xx vvi pno31: vvb n1 p-acp dt n1 pp-f dt j-vvg n1, cc pn31 vvz po31 n1.
(7) part (DIV2)
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So in the Lords Supper worthily received;
So in the lords Supper worthily received;
av p-acp dt n2 n1 av-j vvn;
(7) part (DIV2)
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it is not a meanes to worke the first act of Mortificatification, and vivification, but when once Mortification and vivification are begun,
it is not a means to work the First act of Mortification, and vivification, but when once Mortification and vivification Are begun,
pn31 vbz xx dt n2 pc-acp vvi dt ord n1 pp-f n1, cc n1, cc-acp q-crq a-acp n1 cc n1 vbr vvn,
(7) part (DIV2)
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when there is a new life in a man: this serves as spirituall food to strengthen and increase that life.
when there is a new life in a man: this serves as spiritual food to strengthen and increase that life.
c-crq pc-acp vbz dt j n1 p-acp dt n1: d vvz p-acp j n1 pc-acp vvi cc vvi d n1.
(7) part (DIV2)
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Let this suffice for the answer to the question proposed, If Christ bee the cause of death to sinne,
Let this suffice for the answer to the question proposed, If christ be the cause of death to sin,
vvb d vvi p-acp dt n1 p-acp dt n1 vvn, cs np1 vbb dt n1 pp-f n1 p-acp n1,
(7) part (DIV2)
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and of the life of grace how hee is the cause; hee is the cause meritorious, the exemplary, the morall, and efficient cause:
and of the life of grace how he is the cause; he is the cause meritorious, the exemplary, the moral, and efficient cause:
cc pp-f dt n1 pp-f n1 c-crq pns31 vbz dt n1; pns31 vbz dt n1 j, dt j, dt j, cc j n1:
(7) part (DIV2)
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hee is the cause efficient, both by his Spirit, by his Word and by Baptisme. And then he is the cause efficient though not of the first act of mortification,
he is the cause efficient, both by his Spirit, by his Word and by Baptism. And then he is the cause efficient though not of the First act of mortification,
pns31 vbz dt n1 j, av-d p-acp po31 n1, p-acp po31 n1 cc p-acp n1. cc av pns31 vbz dt n1 j c-acp xx pp-f dt ord n1 pp-f n1,
(7) part (DIV2)
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and vivification, yet of the increase of them, that is, by Faith, and the Lords Supper.
and vivification, yet of the increase of them, that is, by Faith, and the lords Supper.
cc n1, av pp-f dt n1 pp-f pno32, cst vbz, p-acp n1, cc dt n2 n1.
(7) part (DIV2)
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I come briefly to the use.
I come briefly to the use.
pns11 vvb av-j p-acp dt n1.
(7) part (DIV2)
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Well, if through Christ alone, and by vertue derived from him as a head wee die to sinne,
Well, if through christ alone, and by virtue derived from him as a head we die to sin,
av, cs p-acp np1 av-j, cc p-acp n1 vvn p-acp pno31 p-acp dt n1 pns12 vvb p-acp n1,
(7) part (DIV2)
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and live to grace, then this serves to stirre us all up to desire and indeavour to bee in Christ, that wee may partake of the vertue of Christ, whereby sinne may bee killed in us, and mortified;
and live to grace, then this serves to stir us all up to desire and endeavour to be in christ, that we may partake of the virtue of christ, whereby sin may be killed in us, and mortified;
cc vvi p-acp n1, cs d vvz pc-acp vvi pno12 av-d a-acp pc-acp vvi cc n1 pc-acp vbi p-acp np1, cst pns12 vmb vvi pp-f dt n1 pp-f np1, c-crq n1 vmb vbi vvn p-acp pno12, cc vvn;
(7) part (DIV2)
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and whereby wee may be quickned to the life of grace.
and whereby we may be quickened to the life of grace.
cc c-crq pns12 vmb vbi vvn p-acp dt n1 pp-f n1.
(7) part (DIV2)
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It was the desire of Constantine, and the glory of him too, hee professed that hee had rather be a member of Christ,
It was the desire of Constantine, and the glory of him too, he professed that he had rather be a member of christ,
pn31 vbds dt n1 pp-f np1, cc dt n1 pp-f pno31 av, pns31 vvd cst pns31 vhd av-c vbi dt n1 pp-f np1,
(7) part (DIV2)
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then the Lord and King of the Empire.
then the Lord and King of the Empire.
cs dt n1 cc n1 pp-f dt n1.
(7) part (DIV2)
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Now if wee desire to partake of the vertue of Christ, our first care must be, to labour to be in Christ.
Now if we desire to partake of the virtue of christ, our First care must be, to labour to be in christ.
av cs pns12 vvb pc-acp vvi pp-f dt n1 pp-f np1, po12 ord n1 vmb vbi, pc-acp vvi pc-acp vbi p-acp np1.
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For looke as it is with a Plant, it partakes not of the vertue of the stocke till it be grafted into it, and then it doth;
For look as it is with a Plant, it partakes not of the virtue of the stock till it be grafted into it, and then it does;
p-acp n1 c-acp pn31 vbz p-acp dt n1, pn31 vvz xx pp-f dt n1 pp-f dt n1 c-acp pn31 vbb vvn p-acp pn31, cc av pn31 vdz;
(7) part (DIV2)
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so it is with us if we be grafted into Christ wee shall partake of the vertue of Christ, by which sinne will be mortified in us,
so it is with us if we be grafted into christ we shall partake of the virtue of christ, by which sin will be mortified in us,
av pn31 vbz p-acp pno12 cs pns12 vbb vvn p-acp np1 pns12 vmb vvi pp-f dt n1 pp-f np1, p-acp r-crq n1 vmb vbb vvn p-acp pno12,
(7) part (DIV2)
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and we shall be quickned to a new life of grace.
and we shall be quickened to a new life of grace.
cc pns12 vmb vbi vvn p-acp dt j n1 pp-f n1.
(7) part (DIV2)
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As it is in the naturall body, the members partake not of the vertue of the head,
As it is in the natural body, the members partake not of the virtue of the head,
p-acp pn31 vbz p-acp dt j n1, dt n2 vvb xx pp-f dt n1 pp-f dt n1,
(7) part (DIV2)
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unlesse they be united to the head;
unless they be united to the head;
cs pns32 vbb vvn p-acp dt n1;
(7) part (DIV2)
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so it is with us, except wee be united to Christ through a true and lively faith, (which is the sinew and ligament by which we are tyed to Christ) we doe not partake of the vertue of Christ.
so it is with us, except we be united to christ through a true and lively faith, (which is the sinew and ligament by which we Are tied to christ) we do not partake of the virtue of christ.
av pn31 vbz p-acp pno12, c-acp pns12 vbb vvn p-acp np1 p-acp dt j cc j n1, (r-crq vbz dt n1 cc vvi p-acp r-crq pns12 vbr vvn p-acp np1) pns12 vdb xx vvi pp-f dt n1 pp-f np1.
(7) part (DIV2)
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Indeede many of us desire the favour of great ones, to receive benefit from them:
Indeed many of us desire the favour of great ones, to receive benefit from them:
av d pp-f pno12 vvi dt n1 pp-f j pi2, pc-acp vvi n1 p-acp pno32:
(7) part (DIV2)
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but there is no man, no Monarch on the earth by whom wee can reape that benefit as we may by Christ if we be in him.
but there is no man, no Monarch on the earth by whom we can reap that benefit as we may by christ if we be in him.
cc-acp pc-acp vbz dx n1, dx n1 p-acp dt n1 p-acp ro-crq pns12 vmb vvi d n1 c-acp pns12 vmb p-acp np1 cs pns12 vbb p-acp pno31.
(7) part (DIV2)
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We acknowledge that Kings are Lords of life and death; yet they are not Lords of this life and death.
We acknowledge that Kings Are lords of life and death; yet they Are not lords of this life and death.
pns12 vvb d n2 vbr n2 pp-f n1 cc n1; av pns32 vbr xx n2 pp-f d n1 cc n1.
(7) part (DIV2)
184
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All the Kings and Monarchs in the world, though they may take away the life of their subjects,
All the Kings and Monarchs in the world, though they may take away the life of their subject's,
av-d dt n2 cc n2 p-acp dt n1, cs pns32 vmb vvi av dt n1 pp-f po32 n2-jn,
(7) part (DIV2)
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yet they cannot take away the life of one lust or sinne;
yet they cannot take away the life of one lust or sin;
av pns32 vmbx vvi av dt n1 pp-f crd n1 cc n1;
(7) part (DIV2)
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though perhaps they may give life to a man, that is, not to take it away when they may,
though perhaps they may give life to a man, that is, not to take it away when they may,
cs av pns32 vmb vvi n1 p-acp dt n1, cst vbz, xx pc-acp vvi pn31 av c-crq pns32 vmb,
(7) part (DIV2)
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yet they cannot give a new life to a man, they cannot worke this new life the life of grace.
yet they cannot give a new life to a man, they cannot work this new life the life of grace.
av pns32 vmbx vvi dt j n1 p-acp dt n1, pns32 vmbx vvi d j n1 dt n1 pp-f n1.
(7) part (DIV2)
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Therefore it should bee our desire and indeavour to be in Christ, that wee may partake of the vertue of Christ,
Therefore it should be our desire and endeavour to be in christ, that we may partake of the virtue of christ,
av pn31 vmd vbi po12 n1 cc n1 pc-acp vbi p-acp np1, cst pns12 vmb vvi pp-f dt n1 pp-f np1,
(7) part (DIV2)
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since it is onely hee from whom the vertue comes, by which sinne is mortified, and wee are quickned to a new life.
since it is only he from whom the virtue comes, by which sin is mortified, and we Are quickened to a new life.
c-acp pn31 vbz j pns31 p-acp ro-crq dt n1 vvz, p-acp r-crq n1 vbz vvn, cc pns12 vbr vvn p-acp dt j n1.
(7) part (DIV2)
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Let us labour to bee in him that wee may partake of this vertue. In Zach. 13.1. It is called a fountaine opened for sinne, and for trangression. Let us labour to be in him that we may partake of this virtue. In Zach 13.1. It is called a fountain opened for sin, and for Transgression.
vvb pno12 vvi pc-acp vbi p-acp pno31 cst pns12 vmb vvi pp-f d n1. p-acp np1 crd. pn31 vbz vvn dt n1 vvn p-acp n1, cc p-acp n1.
(7) part (DIV2)
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Christ is not onely a pond or a poole that is dryed up, but a fountaine and perpetuall spring;
christ is not only a pond or a pool that is dried up, but a fountain and perpetual spring;
np1 vbz xx av-j dt n1 cc dt n1 cst vbz vvn a-acp, cc-acp dt n1 cc j n1;
(7) part (DIV2)
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if wee desire to have our soules washed from corruption and sinne, let us labour to wash them in this living spring and fountaine.
if we desire to have our Souls washed from corruption and sin, let us labour to wash them in this living spring and fountain.
cs pns12 vvb pc-acp vhi po12 n2 vvn p-acp n1 cc n1, vvb pno12 vvi pc-acp vvi pno32 p-acp d j-vvg n1 cc n1.
(7) part (DIV2)
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And then it is a fountaine opened, not a sealed fountaine as wee reade in Scripture.
And then it is a fountain opened, not a sealed fountain as we read in Scripture.
cc av pn31 vbz dt n1 vvd, xx dt vvd n1 c-acp pns12 vvb p-acp n1.
(7) part (DIV2)
184
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And then againe, as it is a fountaine opened for the killing of sinne, so for the quickning to a new life.
And then again, as it is a fountain opened for the killing of sin, so for the quickening to a new life.
cc av av, c-acp pn31 vbz dt n1 vvd p-acp dt n-vvg pp-f n1, av p-acp dt j-vvg p-acp dt j n1.
(7) part (DIV2)
184
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Looke as it was with that River that Naaman washed himselfe in, he was not onely cleansed of his Leprosie,
Look as it was with that River that Naaman washed himself in, he was not only cleansed of his Leprosy,
n1 c-acp pn31 vbds p-acp d n1 cst np1 vvn px31 p-acp, pns31 vbds xx av-j vvn pp-f po31 n1,
(7) part (DIV2)
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but his flesh came againe as the flesh of a childe;
but his Flesh Come again as the Flesh of a child;
cc-acp po31 n1 vvd av p-acp dt n1 pp-f dt n1;
(7) part (DIV2)
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so every one that is washed in the blood of Christ he is not onely cleansed from the Leprosie,
so every one that is washed in the blood of christ he is not only cleansed from the Leprosy,
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and corruption of sinne, but his flesh comes as the flesh of a childe;
and corruption of sin, but his Flesh comes as the Flesh of a child;
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the life that he formerly had in Adam, comes againe to him by the vertue of Christ. That is the first Vse;
the life that he formerly had in Adam, comes again to him by the virtue of christ. That is the First Use;
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if our death to sinne, and life in grace proceede both from Christ, this should be a motive to us to labour to be in Christ, that we may die to sinne and live with him.
if our death to sin, and life in grace proceed both from christ, this should be a motive to us to labour to be in christ, that we may die to sin and live with him.
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Secondly, if our death to sinne, and life in grace proceede from Christ, then when wee finde in our selves sinne in any sort mortified,
Secondly, if our death to sin, and life in grace proceed from christ, then when we find in our selves sin in any sort mortified,
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and that wee are inabled to performe holy duties; wee know from whom wee have it;
and that we Are enabled to perform holy duties; we know from whom we have it;
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let us know to whom we ought to returne the glory of it. Let us say as David, through thee we have done valiantly.
let us know to whom we ought to return the glory of it. Let us say as David, through thee we have done valiantly.
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It is through Christ, and by vertue from him that wee overcome our lusts, or else they are too strong for us.
It is through christ, and by virtue from him that we overcome our Lustiest, or Else they Are too strong for us.
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If wee be enabled to doe holy duties, let us lift up our eyes to heaven,
If we be enabled to do holy duties, let us lift up our eyes to heaven,
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and say, through thee O Christ wee are enabled to doe this.
and say, through thee Oh christ we Are enabled to do this.
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As all the vertue whereby wee dye to sinne, and live the life of grace is from Christ,
As all the virtue whereby we die to sin, and live the life of grace is from christ,
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so it is equall that all the glory should bee returned to Christ. It is the greatest sacriledge in the world, to attribute any thing to us.
so it is equal that all the glory should be returned to christ. It is the greatest sacrilege in the world, to attribute any thing to us.
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To mortifie sinne it is a part of Christs kingly power, of his kingly office.
To mortify sin it is a part of Christ kingly power, of his kingly office.
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Now hee that chalengeth any vertue, and power to mortifie sinne in himselfe, or to raise himselfe to a new life of grace, hee is guilty of high treason, hee usurpes on the Kings prerogative.
Now he that challenges any virtue, and power to mortify sin in himself, or to raise himself to a new life of grace, he is guilty of high treason, he usurps on the Kings prerogative.
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It is Christs prerogative onely to mortifie sinne in us.
It is Christ prerogative only to mortify sin in us.
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Thirdly, if it come of Christ alone, our death to sinne and our life of grace;
Thirdly, if it come of christ alone, our death to sin and our life of grace;
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then wee see what to judge of them that are out of Christ, sinne is neyther mortified in them,
then we see what to judge of them that Are out of christ, sin is neither mortified in them,
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nor they quickned to a new life of grace.
nor they quickened to a new life of grace.
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If all water proceede from one Fountaine, then that that is seperate from that Fountaine must of necessitie be dry.
If all water proceed from one Fountain, then that that is separate from that Fountain must of necessity be dry.
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If Christ be the Fountaine of all Grace, by which our sinnes are mortified, and wee quickned to a new life,
If christ be the Fountain of all Grace, by which our Sins Are mortified, and we quickened to a new life,
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then they that are out of Christ, they cannot have eyther death to sinne, or the life of grace:
then they that Are out of christ, they cannot have either death to sin, or the life of grace:
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Whatsoever is in them it is dead, if there bee any thing that is good, whatsoever it is it is dead, whatsoever is alive in them it is but dead, it makes them dead to grace here,
Whatsoever is in them it is dead, if there be any thing that is good, whatsoever it is it is dead, whatsoever is alive in them it is but dead, it makes them dead to grace Here,
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and assures them that except they be revived, they shall goe from one death to another, from spirituall death to eternall, for evermore. FINIS.
and assures them that except they be revived, they shall go from one death to Another, from spiritual death to Eternal, for evermore. FINIS.
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THE WOUNDED SAVIOVR. ESAY. 53.5. But he was wounded for our transgressions.
THE WOUNDED SAVIOR. ISAIAH. 53.5. But he was wounded for our transgressions.
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IT was not without good reason, that among all the Prophets in the Old Testament, our Prophet Isay onely should bee stiled by ancient and moderne writers, the Evangelicall Prophet.
IT was not without good reason, that among all the prophets in the Old Testament, our Prophet Saiah only should be styled by ancient and modern writers, the Evangelical Prophet.
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He that reades this Chapter whereof my Text is a portion will confesse as much.
He that reads this Chapter whereof my Text is a portion will confess as much.
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The Chapter conteines a description of Christ, of his comming into, and his harsh entertainement in the world, his sufferings and resurrection,
The Chapter contains a description of christ, of his coming into, and his harsh entertainment in the world, his sufferings and resurrection,
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so fully and punctually, that at the first view a man would think it were rather a History than a Prophesie,
so Fully and punctually, that At the First view a man would think it were rather a History than a Prophesy,
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and rather a relation of some what past, then a prediction of any thing to come.
and rather a Relation of Some what passed, then a prediction of any thing to come.
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Wherein, for the better distinct understanding of the method, and coherence of the words, know that Isay, (the Eagle-eyed Prophet,
Wherein, for the better distinct understanding of the method, and coherence of the words, know that Saiah, (the Eagle-eyed Prophet,
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as one calls him) having in the second verse of this Chapter shewed how meane and contemptible in the eyes of men, Christs incarnation should be.
as one calls him) having in the second verse of this Chapter showed how mean and contemptible in the eyes of men, Christ incarnation should be.
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In the fourth verse hee shewes what the judgement, and censure of the world should bee concerning Christ,
In the fourth verse he shows what the judgement, and censure of the world should be Concerning christ,
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how basely and indignly they should conceive of him;
how basely and indignly they should conceive of him;
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not as hee was indeede the innocent, & immaculate Lambe of God, but as a notorious malefactor, one that for his owne sins was stricken of God, and humbled.
not as he was indeed the innocent, & immaculate Lamb of God, but as a notorious Malefactor, one that for his own Sins was stricken of God, and humbled.
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But how unjust and impious their opinion was, the Prophet shewes in Vers. 5. whereof my Text is a part.
But how unjust and impious their opinion was, the Prophet shows in Vers. 5. whereof my Text is a part.
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First, by remooving the false cause of his suffering which was supposed to be his owne sinne in this particle But: We judged him to be stricken and afflicted of God, But:
First, by removing the false cause of his suffering which was supposed to be his own sin in this particle But: We judged him to be stricken and afflicted of God, But:
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As if he should say, there was no such thing.
As if he should say, there was no such thing.
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He first remooves the false cause of his suffering, which was his owne sinne, we judged it to be his owne sinne, and deserving; But.
He First removes the false cause of his suffering, which was his own sin, we judged it to be his own sin, and deserving; But.
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Secondly, by assigning the true cause in these words, Hee was wounded for our transsions, not for any sinne of his owne,
Secondly, by assigning the true cause in these words, He was wounded for our transsions, not for any sin of his own,
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but for our transgressions, you see the coherence of the words, and the context. In which observe three parts, for they being a discription of Christs sufferings,
but for our transgressions, you see the coherence of the words, and the context. In which observe three parts, for they being a description of Christ sufferings,
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First, consider the patient or partie suffering; Hee. Christ, God, and man, the second person in the Trinitie: Hee was wounded.
First, Consider the patient or party suffering; He. christ, God, and man, the second person in the Trinity: He was wounded.
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Secondly, the passion it selfe in these words, He was wounded; whereby not onely, though principally is understood the torments that as this day hee suffered on the Crosse;
Secondly, the passion it self in these words, He was wounded; whereby not only, though principally is understood the torments that as this day he suffered on the Cross;
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but withall, all the calamities and miseries that befell him through the whole course of his life.
but withal, all the calamities and misery's that befell him through the Whole course of his life.
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For howsoever it be true, that the great Captaine of our salvation, as the Apostle saith, Heb. 2.10. did never till the last, enter into the maine battell with the spirituall enemies of our salvation:
For howsoever it be true, that the great Captain of our salvation, as the Apostle Says, Hebrew 2.10. did never till the last, enter into the main battle with the spiritual enemies of our salvation:
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yet hee had many skirmishes with them before;
yet he had many Skirmishes with them before;
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oft in his life-time, he did taste and sippe (as it were) of the cuppe of Gods wrath,
oft in his lifetime, he did taste and sip (as it were) of the cup of God's wrath,
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but hee did never till then, drinke, and sucke up the dregges. Hee was wounded for our transgressions.
but he did never till then, drink, and suck up the dregs. He was wounded for our transgressions.
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Thirdly, the cause or reason of these sufferings Our transgressions: not for any sinnes, or demerits of his owne;
Thirdly, the cause or reason of these sufferings Our transgressions: not for any Sins, or demerits of his own;
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no, but hee was wounded, for our sinnes and transgressions.
no, but he was wounded, for our Sins and transgressions.
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I shall not presently descend to these particulars, I find a But, in the entrance of the Text, But hee was wounded for our transgressions.
I shall not presently descend to these particulars, I find a But, in the Entrance of the Text, But he was wounded for our transgressions.
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Gold-smiths, weigh their gold to the utmost weight, and the priviledges of Scripture are such, that there is not a word or tittle,
Goldsmiths, weigh their gold to the utmost weight, and the privileges of Scripture Are such, that there is not a word or tittle,
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but it is as ful of weight, as it is certaine of accomplishment.
but it is as full of weight, as it is certain of accomplishment.
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This But is like a counterblast of a contrary wind that meetes a Ship in her full sayle,
This But is like a counterblast of a contrary wind that meets a Ship in her full sail,
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and turnes her course another way.
and turns her course Another Way.
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Thus it runnes, Wee judged him stricken of God, as deserving it by his owne sins, But. It checks and controlls the hard conceit that the world entertained of Christ, who looked on him in the false glasse of envie,
Thus it runs, we judged him stricken of God, as deserving it by his own Sins, But. It Checks and controls the hard conceit that the world entertained of christ, who looked on him in the false glass of envy,
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and tooke him, or mistooke him to bee a Wine bibber, a Glutton, a Blasphemer, and what you will, saving what they should;
and took him, or mistook him to be a Wine bibber, a Glutton, a Blasphemer, and what you will, Saving what they should;
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and so that hee suffered death for his owne sinnes and transgressions. This But checks, and controlls the conceit that the world had of Christ. Which being so;
and so that he suffered death for his own Sins and transgressions. This But Checks, and controls the conceit that the world had of christ. Which being so;
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The deduction hence in a word is, that What Christ suffered on earth, either torments of body,
The deduction hence in a word is, that What christ suffered on earth, either torments of body,
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or anguish of soule, it was not for any sinne, or fault of his owne that hee was guiltie of personally.
or anguish of soul, it was not for any sin, or fault of his own that he was guilty of personally.
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Wee looking to outward appearance, wee judged him smitten of God, and afflicted: but this But, hath the force of a negation: there was no such thing.
we looking to outward appearance, we judged him smitten of God, and afflicted: but this But, hath the force of a negation: there was no such thing.
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I say, whatsoever Christ suffered on earth, whether torment of body, or anguish of soule, it was not for any sinne of his owne.
I say, whatsoever christ suffered on earth, whither torment of body, or anguish of soul, it was not for any sin of his own.
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This the Apostle Saint Peter witnesseth, 1 Pet. 3.18. Christ suffered once for sinne, saith the Apostle;
This the Apostle Saint Peter Witnesseth, 1 Pet. 3.18. christ suffered once for sin, Says the Apostle;
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The just, for the unjust, that hee might bring us to God. The just, for the unjust, that he might bring us to God.
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Where the Apostle Saint Peter having said, that Christ suffered for sinne, lest some should misconceive that Christ suffered for his owne sinne;
Where the Apostle Saint Peter having said, that christ suffered for sin, lest Some should misconceive that christ suffered for his own sin;
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hee prevents this cavill, and removes the ground of suspition, The just for the unjust.
he prevents this cavil, and removes the ground of suspicion, The just for the unjust.
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If Christ had suffered for his owne sinnes, hee had not suffered as just, but as unjust,
If christ had suffered for his own Sins, he had not suffered as just, but as unjust,
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as a malefactour, hee had suffered the punishment due to his owne transgressions:
as a Malefactor, he had suffered the punishment due to his own transgressions:
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so saith the Apostle, 1 Pet. 2.20, 21, 22. Exhorting those to whom hee wrote, to patient suffering,
so Says the Apostle, 1 Pet. 2.20, 21, 22. Exhorting those to whom he wrote, to patient suffering,
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and induring of injuries, though undeserved, hee sets before them the patterne of Christ, who though hee had committed no evil,
and enduring of injuries, though undeserved, he sets before them the pattern of christ, who though he had committed no evil,
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and there was no guile found in his mouth, yet when he was reviled, reviled not againe;
and there was no guile found in his Mouth, yet when he was reviled, reviled not again;
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when hee suffered, yet notwithstanding hee reproached not, but committed himselfe to God that judgeth righteously. when he suffered, yet notwithstanding he reproached not, but committed himself to God that Judgeth righteously.
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Marke, though hee had committed no evill, nor there was no guile found in his mouth, there was no sinne,
Mark, though he had committed no evil, nor there was no guile found in his Mouth, there was no sin,
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or demerite of his owne, that he should deserve such punishments. And this is one difference that the Apostle observes, Heb. 7.26. betweene the high Priests under the Law, and our high Priest Christ:
or demerit of his own, that he should deserve such punishments. And this is one difference that the Apostle observes, Hebrew 7.26. between the high Priests under the Law, and our high Priest christ:
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they offered, first for their owne sinnes, and then for the sinnes of the people,
they offered, First for their own Sins, and then for the Sins of the people,
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but Christ had no need to offer sacrifice for his owne sinnes, for he had none:
but christ had no need to offer sacrifice for his own Sins, for he had none:
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but we have such a high Priest, and such a one it became us to have, as is holy, and undefiled, separate from sinners;
but we have such a high Priest, and such a one it became us to have, as is holy, and undefiled, separate from Sinners;
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And this is the reason likewise, why the Prophet Isay in this Chapter, assigning the true reason of Christs suffering, hee repeats,
And this is the reason likewise, why the Prophet Saiah in this Chapter, assigning the true reason of Christ suffering, he repeats,
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and inculcates these, and the like phrases;
and inculcates these, and the like phrases;
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Hee bore our infirmities, and carried our sorrowes, hee was broken for our iniquities, and wounded for our transgressions, He boar our infirmities, and carried our sorrows, he was broken for our iniquities, and wounded for our transgressions,
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and with his stripes wee are healed. Still hee layes all the fault, and blame upon our selves:and with his stripes we Are healed. Still he lays all the fault, and blame upon our selves:
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but hee doth not so much as mention any fault in himselfe, whereby hee did deserve to die.
but he does not so much as mention any fault in himself, whereby he did deserve to die.
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And indeed, how could hee suffer for his owne sinne, that was free from all sinne? So saith the Apostle, 2 Cor. 5.21. Hee was made sinne for us, that knew no sinne: Hee knew no sinne;
And indeed, how could he suffer for his own sin, that was free from all sin? So Says the Apostle, 2 Cor. 5.21. He was made sin for us, that knew no sin: He knew no sin;
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that is, hee did practise none, he committed none: for in spirituall things wee are said, to know no more good then wee practise:
that is, he did practise none, he committed none: for in spiritual things we Are said, to know no more good then we practise:
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so Christ is said to know no evill; that is, hee practised it not. Hee made him sinne for us, that knew no sinne,
so christ is said to know no evil; that is, he practised it not. He made him sin for us, that knew no sin,
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Hee was free from originall sinne in his birth and conception. And hee was free from actuall sinnes in his life and conversation.
He was free from original sin in his birth and conception. And he was free from actual Sins in his life and Conversation.
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First, hee was free from Originall sinne in his birth and conception: For whereas there are two parts of originall sinne.
First, he was free from Original sin in his birth and conception: For whereas there Are two parts of original sin.
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First the imputation of the guilt of that actuall sinne of Adam, in eating the forbidden fruit.
First the imputation of the guilt of that actual sin of Adam, in eating the forbidden fruit.
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Secondly, the corruption or perversnesse, derived, and propagated to us from our first Parents: Christ was free from both.
Secondly, the corruption or perverseness, derived, and propagated to us from our First Parents: christ was free from both.
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First, Hee was free from the guilt of Adams sinne:
First, He was free from the guilt of Adams sin:
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though hee had his nature of Adam, hee was a child of Adam, but hee was not begotten by Adam, not by a sonne of man;
though he had his nature of Adam, he was a child of Adam, but he was not begotten by Adam, not by a son of man;
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the latter whereof is that that entitleth us to our first Parents transgression, and makes it ours.
the latter whereof is that that entitleth us to our First Parents Transgression, and makes it ours.
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By one man sinne entred into the world, &c.By one man sin entered into the world, etc.
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Secondly, for that corruption, and perversnesse that followed on that transgression of the command of God, Christ was free from this, not by vertue of the Wombe that bare him,
Secondly, for that corruption, and perverseness that followed on that Transgression of the command of God, christ was free from this, not by virtue of the Womb that bore him,
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as if the blessed Virgin Mary had beene free from sinne, as Scotus affirmes upon the Third sentence, distinct. 26. Article 4. but hee was free from sinne by the supernaturall worke of the holy Ghost, sanctifying and purging that substance of the Virgin, whereof his body was framed, from the common infection of our nature:
as if the blessed Virgae Marry had been free from sin, as Scotus affirms upon the Third sentence, distinct. 26. Article 4. but he was free from sin by the supernatural work of the holy Ghost, sanctifying and purging that substance of the Virgae, whereof his body was framed, from the Common infection of our nature:
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so that he is styled by the Angell, Luk. 1.75. That holy thing, by way of excellencie.
so that he is styled by the Angel, Luk. 1.75. That holy thing, by Way of excellency.
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Secondly, as Christ was free from originall, so from actuall sinne:
Secondly, as christ was free from original, so from actual sin:
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as hee was free from Originall sinne, in his birth and conception, so he was free from actuall sinne in his life and conversation,
as he was free from Original sin, in his birth and conception, so he was free from actual sin in his life and Conversation,
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so in the ninth verse of this chapter, Hee had done no violence; there was no deceit in his mouth;
so in the ninth verse of this chapter, He had done no violence; there was no deceit in his Mouth;
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hee committed no evill, as Saint Peter speakes.he committed no evil, as Saint Peter speaks.
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On this ground Christ challengeth the Iewes, Which of you can accuse mee of evill? It is true, they accused him,
On this ground christ Challengeth the Iewes, Which of you can accuse me of evil? It is true, they accused him,
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and laid many crimes to his charge; (as what innocent was ever so happy,
and laid many crimes to his charge; (as what innocent was ever so happy,
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as to be exempted, and priviledged from unjust imputations?) but how flight they were, you may judge by this in that the Iudge,
as to be exempted, and privileged from unjust imputations?) but how flight they were, you may judge by this in that the Judge,
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before whom he stood as prisoner at the barre, accounted him acquitted, though hee used no oratory but silence;
before whom he stood as prisoner At the bar, accounted him acquitted, though he used no oratory but silence;
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I find no sinne in this man. I find no sin in this man.
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If Christ had had any sinne of his owne, hee could not have satisfied God for us, hee might have quit scores with God for himselfe,
If christ had had any sin of his own, he could not have satisfied God for us, he might have quit scores with God for himself,
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but for our hand-writing it had stood still.
but for our handwriting it had stood still.
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Let this suffice to shew that what Christ suffred on earth in body or soule, it was not for any sinne of his owne, but for us;
Let this suffice to show that what christ suffered on earth in body or soul, it was not for any sin of his own, but for us;
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not that hee stood personally guiltie.
not that he stood personally guilty.
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But how then could it stand with the justice of God to suffer him to die,
But how then could it stand with the Justice of God to suffer him to die,
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if hee did not deserve death: for so wee find in Ezek. 18.20.
if he did not deserve death: for so we find in Ezekiel 18.20.
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so runnes the menace, if Christ did not sinne, how could God suffer him to indure the punishment due to sinne?
so runs the menace, if christ did not sin, how could God suffer him to endure the punishment due to sin?
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I answer briefly, Christ is to bee considered in a double respect;
I answer briefly, christ is to be considered in a double respect;
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either as a private person, or as a publike person standing in our roome, and stead.
either as a private person, or as a public person standing in our room, and stead.
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If Christ bee considered as a private person, so, it is true, it could not stand with the justice of God to suffer him to die;
If christ be considered as a private person, so, it is true, it could not stand with the Justice of God to suffer him to die;
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because hee was not guiltie of inherent, personall sinne:
Because he was not guilty of inherent, personal sin:
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and shall not the Iudge of all the world doe right? But consider Christ as a publike person standing in our roome and stead, taking on him the guilt,and shall not the Judge of all the world do right? But Consider christ as a public person standing in our room and stead, taking on him the guilt,
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and burden of our transgressions, so the justice of God required that hee should die: because though hee were not guiltie of any personall sinne:
and burden of our transgressions, so the Justice of God required that he should die: Because though he were not guilty of any personal sin:
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yet hee was so guiltie, as our sinnes were translated, and imputed to him, and so it was requisite hee should die.
yet he was so guilty, as our Sins were translated, and imputed to him, and so it was requisite he should die.
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Looke as it is among men, it is no injustice that a man should require a debt of him that hath undertaken to pay it for another, especially if hee bee able and willing to pay.
Look as it is among men, it is no injustice that a man should require a debt of him that hath undertaken to pay it for Another, especially if he be able and willing to pay.
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So God was just to exact the debt of obedience and suffering, hee having undertaken it,
So God was just to exact the debt of Obedience and suffering, he having undertaken it,
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and being both able, and willing to pay. Hee was willing, Ioh. 10.18. I lay downe my life, there is no man that takes it from mee. Hee layed it downe unforced.
and being both able, and willing to pay. He was willing, John 10.18. I lay down my life, there is no man that Takes it from me. He laid it down unforced.
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Secondly, Christ was able to pay the debt, hee was able by dying to satisfie the justice of God to the utmost, to drinke the cuppe of Gods wrath to the dregges for us,
Secondly, christ was able to pay the debt, he was able by dying to satisfy the Justice of God to the utmost, to drink the cup of God's wrath to the dregs for us,
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and to free us by death, Heb. 2.26. Hee is able to save them that come to him to the very utmost.
and to free us by death, Hebrew 2.26. He is able to save them that come to him to the very utmost.
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Nay, he not only freed us, but himselfe too, from being held captive under the power, and dominion of death.
Nay, he not only freed us, but himself too, from being held captive under the power, and dominion of death.
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Let this suffice for the first Use, for instruction, that if Christ had no sinne of his owne,
Let this suffice for the First Use, for instruction, that if christ had no sin of his own,
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how it could stand with the justice of God, that he should beare the punishment due to sinne.
how it could stand with the Justice of God, that he should bear the punishment due to sin.
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Secondly, it serves to discover the extreame malice of the Iewes against Christ, especially the Scribes and Pharisees, whose heads as they were busiest in plotting,
Secondly, it serves to discover the extreme malice of the Iewes against christ, especially the Scribes and Pharisees, whose Heads as they were Busiest in plotting,
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so their hands were deepest imbrued in the executing of Christs death:
so their hands were Deepest imbrued in the executing of Christ death:
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notwithstanding such was his innocencie, avouched to their faces, by him that betrayed him, Iudas; I have betrayed the innocent bloud;
notwithstanding such was his innocence, avouched to their faces, by him that betrayed him, Iudas; I have betrayed the innocent blood;
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and by him that condemned him, Pilate; I find no fault in this man.
and by him that condemned him, Pilate; I find no fault in this man.
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Yet such was their malice, they laid the greatest things against him, that the wit of man could devise, or impudencie object:
Yet such was their malice, they laid the greatest things against him, that the wit of man could devise, or impudency Object:
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and yet they were not satisfied with this, till as Wolves of the evening they had torne the Lambe of God without sorrow, or compassion.
and yet they were not satisfied with this, till as Wolves of the evening they had torn the Lamb of God without sorrow, or compassion.
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The blood of a meane man unjustly spilt is a crying sinne, a skarlet sinne, of a deepe crimson dye;
The blood of a mean man unjustly spilled is a crying sin, a scarlet sin, of a deep crimson die;
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every wound is a mouth and every drop a tongue to cry, as the blood of Abel for vengeance on the murtherer:
every wound is a Mouth and every drop a tongue to cry, as the blood of Abel for vengeance on the murderer:
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but the death of Christ, the crucifying of Christ, it was a sinne of so high a straine, that for this sinne God hath spent his plagues, hee hath emptied the quiver of his judgements on that nation,
but the death of christ, the crucifying of christ, it was a sin of so high a strain, that for this sin God hath spent his plagues, he hath emptied the quiver of his Judgments on that Nation,
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and made them ever since a reproach to the world, a hissing and gasing stocke, and an astonishment to men and Angels.
and made them ever since a reproach to the world, a hissing and gazing stock, and an astonishment to men and Angels.
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If any enquire the way how it must be that the crucifying of Christ should bee so grievous a sinne in the Iewes,
If any inquire the Way how it must be that the crucifying of christ should be so grievous a sin in the Iewes,
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when that which they did was no other then that which God in his determinate counsell had fore-ordained, Act. 2.23.
when that which they did was no other then that which God in his determinate counsel had foreordained, Act. 2.23.
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Him have yee with wicked hands taken and crucified, being delivered by the determinate counsell, and foreknowledge of God: Him have ye with wicked hands taken and Crucified, being Delivered by the determinate counsel, and foreknowledge of God:
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How then could it be so hainous a sinne in the Iewes to crucifie Christ, seeing what they did was according to the determinate counsell of God? I answer briefly thus:
How then could it be so heinous a sin in the Iewes to crucify christ, seeing what they did was according to the determinate counsel of God? I answer briefly thus:
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It is true indeede they did no other then God had ordained to be done, but yet it was little thankes to them, who least intended it;
It is true indeed they did not other then God had ordained to be done, but yet it was little thanks to them, who least intended it;
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they did performe Gods purpose, but all this while they had little thought and purpose in them to performe it. See the like, Isay 10.5.6. Oh Assirian, saith God, the rod of mine anger, and the staffe in their hand is mine indignation.
they did perform God's purpose, but all this while they had little Thought and purpose in them to perform it. See the like, Saiah 10.5.6. O assyrian, Says God, the rod of mine anger, and the staff in their hand is mine Indignation.
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I will send him against an hipocriticall nation, and against the people of my wrath will I give him a charge, to take the spoyle and the prey,
I will send him against an hypocritical Nation, and against the people of my wrath will I give him a charge, to take the spoil and the prey,
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and to tread them downe like the mire in the streets. Howbeit, hee meaneth not so, neyther doth his heart thinke so. and to tread them down like the mire in the streets. Howbeit, he means not so, neither does his heart think so.
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What then doth he thinke? Surely I will cut off, and destroy nations not a few.
What then does he think? Surely I will Cut off, and destroy Nations not a few.
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See what the Lord saith in Vers. 12. Wherefore (saith the Lord by the mouth of the Prophet) when I have performed my whole worke upon Mount Sion and Ierusalem, I will punish the fruite of the proud heart of the King of Assiria.
See what the Lord Says in Vers. 12. Wherefore (Says the Lord by the Mouth of the Prophet) when I have performed my Whole work upon Mount Sion and Ierusalem, I will Punish the fruit of the proud heart of the King of Assyria.
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Observe, the King of Assiria was Gods instrument, his officer and executioner to inflict that punishment that the Iewes had deserved,
Observe, the King of Assyria was God's Instrument, his officer and executioner to inflict that punishment that the Iewes had deserved,
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and it was Gods will and decree:
and it was God's will and Decree:
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notwithstanding, because though hee did that that God had purposed to bee done, yet hee had not a purpose to doe it:
notwithstanding, Because though he did that that God had purposed to be done, yet he had not a purpose to do it:
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because that that he did, was not out of obedience to Gods will, it was not for the glory of God but out of a proud humour:
Because that that he did, was not out of Obedience to God's will, it was not for the glory of God but out of a proud humour:
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therefore when God had scourged them, God would punish him;
Therefore when God had scourged them, God would Punish him;
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and when his people of Israel had felt the rod, hee would cast the rod into the fire of his indignation.
and when his people of Israel had felt the rod, he would cast the rod into the fire of his Indignation.
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So then to apply it, looke as it stood with the King of Assiria in punishing the Iewes,
So then to apply it, look as it stood with the King of Assyria in punishing the Iewes,
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so it was with the Iewes in their crucifying of Christ.
so it was with the Iewes in their crucifying of christ.
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It is true what Caiphas unawares prophesied, that it was expedient that one man should die,
It is true what Caiaphas unawares prophesied, that it was expedient that one man should die,
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and give his life for the people; and give his life for the people;
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yet the Iewes intended it not when they put him to death, but did it out of malice, Matth. 27.28.
yet the Iewes intended it not when they put him to death, but did it out of malice, Matthew 27.28.
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and that with God (that eyes not so much the worke and action of the hand,
and that with God (that eyes not so much the work and actium of the hand,
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as the intent and affection of the doer, I say, with God) they were esteemed no better than cruell murderers and butchers of Christ:
as the intent and affection of the doer, I say, with God) they were esteemed no better than cruel murderers and butchers of christ:
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So Saint Peter stickes not to tell them to their face, Act. 2.23. Your wicked hands have crucified him, that God in his determinate counsell delivered;
So Saint Peter sticks not to tell them to their face, Act. 2.23. Your wicked hands have Crucified him, that God in his determinate counsel Delivered;
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still he calls them wicked hands though they did that which was Gods determinate counsell.
still he calls them wicked hands though they did that which was God's determinate counsel.
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It is not sufficient to make an action good and warrantable, that it bee conformable to Gods secret will, in the thing willed except there be a conformitie in the manner of our willing.
It is not sufficient to make an actium good and warrantable, that it be conformable to God's secret will, in the thing willed except there be a conformity in the manner of our willing.
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For a man, while the will of God is hid may doe that that God wills not, without sin;
For a man, while the will of God is hid may do that that God wills not, without since;
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our rule being the revealed will, as the Glosse hath it.
our Rule being the revealed will, as the Gloss hath it.
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As a man that hath a Father, or a Friend sicke, his friend knowes not whether hee shall recover,
As a man that hath a Father, or a Friend sick, his friend knows not whither he shall recover,
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though God have determined that the man shall dye, yet hee may pray for his recovery, he wills a diverse thing from that of God, and yet it is warantable:
though God have determined that the man shall die, yet he may pray for his recovery, he wills a diverse thing from that of God, and yet it is warrantable:
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A man may doe that which is Gods secret will and yet be faultie if hee doe not doe it in that manner that God wills.
A man may do that which is God's secret will and yet be faulty if he do not do it in that manner that God wills.
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Let this suffice to bee spoken of the second Use.
Let this suffice to be spoken of the second Use.
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Thirdly, as it serves for the just condemnation of the Iewes, and such as unjustly condemned Christ,
Thirdly, as it serves for the just condemnation of the Iewes, and such as unjustly condemned christ,
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so in the next place it seemes to remoove the grosse carnall conceit in the vaine hearts of men, in our dayes;
so in the next place it seems to remove the gross carnal conceit in the vain hearts of men, in our days;
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men that make the square and rule of their judgement successe in outward things;
men that make the square and Rule of their judgement success in outward things;
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and pronounce of men, of their innocencie, or guilt, of their favour, or disfavour with God, according to their prosperitie or adversitie, according to the successe of things below.
and pronounce of men, of their innocence, or guilt, of their favour, or disfavour with God, according to their Prosperity or adversity, according to the success of things below.
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A thing that falls foule upon the Papists, that make outward prosperitie an inseparable note of the Church.
A thing that falls foul upon the Papists, that make outward Prosperity an inseparable note of the Church.
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Thus it was with the friends of Iob, miserable comforters, as himselfe justly stiles them;
Thus it was with the Friends of Job, miserable Comforters, as himself justly stile them;
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they saw him afflicted in his goods, in his children, in his person, and from these premises they concluded presently that he was an hypocrite.
they saw him afflicted in his goods, in his children, in his person, and from these premises they concluded presently that he was an hypocrite.
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Thus it was with the barbarous people, Act. 23. when they saw a Viper fastned upon Saint Pauls hand, presently the Viper strongly indited him a murtherer.
Thus it was with the barbarous people, Act. 23. when they saw a Viper fastened upon Saint Paul's hand, presently the Viper strongly Indited him a murderer.
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Nay Christs Disciples did so, Ioh. 9.29. no sooner did they see a man that was borne blind, but they they questioned with our Saviour, Who sinned, this man or his parents that he was borne blind? implying that it must needs bee that this man must sinne himselfe blinde.
Nay Christ Disciples did so, John 9.29. no sooner did they see a man that was born blind, but they they questioned with our Saviour, Who sinned, this man or his Parents that he was born blind? implying that it must needs be that this man must sin himself blind.
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So it was with the Iewes in this Chapter Vers. 3. they saw Christ despised and rejected of men, and presently they inferre, that he was rejected of God, smitten of God,
So it was with the Iewes in this Chapter Vers. 3. they saw christ despised and rejected of men, and presently they infer, that he was rejected of God, smitten of God,
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and humbled for his owne sinnes;
and humbled for his own Sins;
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but such men must thinke that even Christ himselfe who like Absalom, from the crowne of his head to the sole of his foote, had no stayne or blemish of sinne in him,
but such men must think that even christ himself who like Absalom, from the crown of his head to the sole of his foot, had not stain or blemish of sin in him,
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yet hee tasted as deepe of the cup of Gods wrath, and more than any mortal man;
yet he tasted as deep of the cup of God's wrath, and more than any Mortal man;
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besides, he that stood highest in his Fathers favour was most low and despicable in the eyes of the world, he that was the favourite of his Father in whom his Father was well pleased, yet hee was not exempt from that scourge wherewith God chasteneth every Sonne that he receiveth.
beside, he that stood highest in his Father's favour was most low and despicable in the eyes of the world, he that was the favourite of his Father in whom his Father was well pleased, yet he was not exempt from that scourge wherewith God Chasteneth every Son that he receives.
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Fourthly, if Christ suffered not for his owne sinnes;
Fourthly, if christ suffered not for his own Sins;
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This reades us a Lecture of patience, to put up injuries, though they bee not deserved in the world.
This reads us a Lecture of patience, to put up injuries, though they be not deserved in the world.
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It is the plea of some men when they are injured, it would not trouble me if I deserved it;
It is the plea of Some men when they Are injured, it would not trouble me if I deserved it;
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thinke what Christ deserved at the hands of the Iewes what hee had done that hee was so used.
think what christ deserved At the hands of the Iewes what he had done that he was so used.
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In 2 Pet. 4 21. Christ dyed, and hath left us an example to follow his steps.
In 2 Pet. 4 21. christ died, and hath left us an Exampl to follow his steps.
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What example, but an example of patience that we should follow him when wee suffer undeserving? Seneca gives that advise in his 69. Epistle,
What Exampl, but an Exampl of patience that we should follow him when we suffer undeserving? Senecca gives that Advice in his 69. Epistle,
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as if hee had beene a Disciple of Christ.
as if he had been a Disciple of christ.
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We should labour to imitate Christ in this, in putting up and digesting injuries, though on our part they be cause lesse and undeserved. In 2. Pet. 3.21. What glory is it, if when yee be buffeted for your faults yee take it patiently? what great matter is it? but if when you doe well and suffer for it then you beare it patiently, this is acceptable to God. We should labour to imitate christ in this, in putting up and digesting injuries, though on our part they be cause less and undeserved. In 2. Pet. 3.21. What glory is it, if when ye be buffeted for your Faults ye take it patiently? what great matter is it? but if when you do well and suffer for it then you bear it patiently, this is acceptable to God.
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It is true, it is acceptable to God, that wee suffer punishment patiently when wee have deserved it;
It is true, it is acceptable to God, that we suffer punishment patiently when we have deserved it;
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but when wee are patient and have not deserved it, it is highly acceptable, as the word imparts.
but when we Are patient and have not deserved it, it is highly acceptable, as the word imparts.
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Fiftly, and lastly, Christ dyed not for his owne sinnes, then here is Balme in Gilead, comfort for wounded and distressed, consciences, that faint under the weight and burden of their sinnes.
Fifty, and lastly, christ died not for his own Sins, then Here is Balm in Gilead, Comfort for wounded and distressed, Consciences, that faint under the weight and burden of their Sins.
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It is true indeede if Christ had dyed for his owne sinnes, then our estate had beene woefull and lamentable,
It is true indeed if christ had died for his own Sins, then our estate had been woeful and lamentable,
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then hee had quit scores only with God for himselfe, but we should still have remayned as deepely ingaged as ever,
then he had quit scores only with God for himself, but we should still have remained as deeply engaged as ever,
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and have beene cast into utter darkenesse, and have beene reserved in chaynes till we had payd the utmost farthing,
and have been cast into utter darkness, and have been reserved in chains till we had paid the utmost farthing,
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but now Christ hath suffered for us. Then as the Apostle inferres, Rom. 8.34. Who shall condemne? Let Sathan the accuser of the brethren bring what objections hee will, this one plea will answer all;
but now christ hath suffered for us. Then as the Apostle infers, Rom. 8.34. Who shall condemn? Let Sathan the accuser of the brothers bring what objections he will, this one plea will answer all;
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Christ dyed, if he dyed, then he hath appeased the wrath of God to us, christ died, if he died, then he hath appeased the wrath of God to us,
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and payd the debt of the Law, and the punishment of the Law, and fulfilled obedience, and given satisfaction to God.
and paid the debt of the Law, and the punishment of the Law, and fulfilled Obedience, and given satisfaction to God.
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Christ had no sinne of his owne, therefore what hee suffered, it was for our sinnes and transgressions.
christ had no sin of his own, Therefore what he suffered, it was for our Sins and transgressions.
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This shall suffice to bee spoken of the negative part from this particular, But, that carries the force of a negation.
This shall suffice to be spoken of the negative part from this particular, But, that carries the force of a negation.
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That Christ was affirmed to suffer for his owne sinne, We judged him smitten of God and humbled: But.
That christ was affirmed to suffer for his own sin, We judged him smitten of God and humbled: But.
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The affirmative part followes to be handled, But He was wounded for our transgressions.
The affirmative part follows to be handled, But He was wounded for our transgressions.
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Where I shall not neede to tell you, that by being wounded in this place, wee are not to understand onely,
Where I shall not need to tell you, that by being wounded in this place, we Are not to understand only,
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nor principally (as some Popish writers doe) the bodily torments, and tortures of Christ that hee as this day indured on the Crosse;
nor principally (as Some Popish writers do) the bodily torments, and tortures of christ that he as this day endured on the Cross;
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but withall, and especially those secret agonies and conflicts of soule that he felt, that were caused out of a deeper apprehension of the greatnesse of our sinnes that hee suffered for,
but withal, and especially those secret agonies and conflicts of soul that he felt, that were caused out of a Deeper apprehension of the greatness of our Sins that he suffered for,
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and the sense of the greatnesse of Gods wrath that hee then sustained;
and the sense of the greatness of God's wrath that he then sustained;
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which being so, the conclusion from this affirmitive part is this, that Christ Iesus suffered extreame torments in his body,
which being so, the conclusion from this affirmitive part is this, that christ Iesus suffered extreme torments in his body,
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and sad and amazing agonies in his soule, for our sinnes and trangressions. He was wounded for our transgressions, &c.
and sad and amazing agonies in his soul, for our Sins and transgressions. He was wounded for our transgressions, etc.
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For the proofe of it I neede not range far from the Text. In the fourth verse of this Chapter,
For the proof of it I need not range Far from the Text. In the fourth verse of this Chapter,
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surely saith the Prophet, hee hath borne our griefes and sorrowes. In the fifth vers.
surely Says the Prophet, he hath born our griefs and sorrows. In the fifth vers.
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hee was bruised for our iniquities, the chastisement of our peace was on him, by his stripes wee are healed, In the sixth vers.he was Bruised for our iniquities, the chastisement of our peace was on him, by his stripes we Are healed, In the sixth vers.
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The Lord hath layd upon him the iniquitie of us all. In the eighth vers. For the transgression of my people was he stricken. The Lord hath laid upon him the iniquity of us all. In the eighth vers. For the Transgression of my people was he stricken.
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In vers. 10. He made his soule an offering for sinne. In the 12. vers. he poured out his soule to death.
In vers. 10. He made his soul an offering for sin. In the 12. vers. he poured out his soul to death.
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Wee see, he was broken for our iniquities, the chastisement of our peace was on him:
we see, he was broken for our iniquities, the chastisement of our peace was on him:
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and this not onely in body but in soule too, he poured out his soule to death, he made his soule an offering for sinne.
and this not only in body but in soul too, he poured out his soul to death, he made his soul an offering for sin.
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If you aske the reason why,
If you ask the reason why,
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I answer first, It is a rule of the Schooles where the gift is free and undeserved, without merit or desert on our part, there the best if not the onely reason that can bee assigned of that gift, is the free grace and love of the doner.
I answer First, It is a Rule of the Schools where the gift is free and undeserved, without merit or desert on our part, there the best if not the only reason that can be assigned of that gift, is the free grace and love of the doner.
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So this gift is freely from Christs love to us: so saith the Apostle, Eph. 5.2. Let us love one another, as Christ hath loved us, and given himselfe a ransome for us;
So this gift is freely from Christ love to us: so Says the Apostle, Ephesians 5.2. Let us love one Another, as christ hath loved us, and given himself a ransom for us;
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where hee shewes not only the manner how wee should love one another, As Christ hath loved us;
where he shows not only the manner how we should love one Another, As christ hath loved us;
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but the motive how he loved us, hee suffered for us, he loved us, and gave himselfe a ransome for us.
but the motive how he loved us, he suffered for us, he loved us, and gave himself a ransom for us.
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Secondly, as it was the love of Christ to give himselfe, so it was the love of God that gave Christ:
Secondly, as it was the love of christ to give himself, so it was the love of God that gave christ:
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as Christ saith it of himselfe, so hee speakes it likewise of his Father, Ioh. 3.16.
as christ Says it of himself, so he speaks it likewise of his Father, John 3.16.
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God so loved the world, that hee gave his only begotten Sonne, &c. Wee must not thinke that God then begins to love us,God so loved the world, that he gave his only begotten Son, etc. we must not think that God then begins to love us,
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when God is actually reconciled to us in his Sonne: (so some conceive but amisse,
when God is actually reconciled to us in his Son: (so Some conceive but amiss,
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if I be not deceived, and mistaken) for saith the Apostle, Rom. 5.18. Hee loved us when wee were enemies.
if I be not deceived, and mistaken) for Says the Apostle, Rom. 5.18. He loved us when we were enemies.
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God loves us not only when wee are friends, when wee are actually reconciled by the death of his Sonne; but when wee were enemies.
God loves us not only when we Are Friends, when we Are actually reconciled by the death of his Son; but when we were enemies.
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So saith S. Austin upon Psal. 110. God loves us when hee hates us, hee loves us as creatures, So Says S. Austin upon Psalm 110. God loves us when he hates us, he loves us as creatures,
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when notwithstanding hee hates us as sinners: when notwithstanding he hates us as Sinners:
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So I say, God doth not then begin to love us, when wee are actually reconciled by the death of his Sonne,
So I say, God does not then begin to love us, when we Are actually reconciled by the death of his Son,
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but hee first loved us, and because hee loved us, therefore hee gave his Sonne, (As Peter Martyr saith excellently) as the pledge and pawne, and earnest of his love.
but he First loved us, and Because he loved us, Therefore he gave his Son, (As Peter Martyr Says excellently) as the pledge and pawn, and earnest of his love.
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So then that is the second reason, that as Christ gave himselfe out of love, so God gave Christ because he loved us.
So then that is the second reason, that as christ gave himself out of love, so God gave christ Because he loved us.
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Thirdly, as the love of God was the cause of this, so the justice of God required that Christ should die:
Thirdly, as the love of God was the cause of this, so the Justice of God required that christ should die:
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For God had no purpose to redeeme man;
For God had no purpose to Redeem man;
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and man being not able to satisfie Gods justice for his sinne, it was needfull that Christ as our suretie should answer that, that wee were not able to doe, and to take our burden.
and man being not able to satisfy God's Justice for his sin, it was needful that christ as our surety should answer that, that we were not able to do, and to take our burden.
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And here when wee consider the infinite wisedome of God, devising so to fit a means for the reconciling the mercy and justice of God in our salvation,
And Here when we Consider the infinite Wisdom of God, devising so to fit a means for the reconciling the mercy and Justice of God in our salvation,
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and redemption, wee have cause to crie out with the Apostle, Oh the deepnesse and riches of the knowledge and wisedome of God,
and redemption, we have cause to cry out with the Apostle, O the deepness and riches of the knowledge and Wisdom of God,
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how unsearchable are his judgements, and his wayes past finding out. how unsearchable Are his Judgments, and his ways passed finding out.
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It is true, I denie not the print, and footsteppes of the wayes of God in the Creation, the Heathens themselves discovered, by the darke and dimme light of reason;
It is true, I deny not the print, and footsteps of the ways of God in the Creation, the heathens themselves discovered, by the dark and dim Light of reason;
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The Heathen could discerne it in the Creation: but for the print of his footsteps in Redemption, men and Angels could not conceive,
The Heathen could discern it in the Creation: but for the print of his footsteps in Redemption, men and Angels could not conceive,
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how infinite justice, and infinite mercy should come together: how sinners should die eternally, and bee saved eternally, and live for ever:
how infinite Justice, and infinite mercy should come together: how Sinners should die eternally, and be saved eternally, and live for ever:
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How God should be just, and yet man that had sinned not die; these wayes are past finding out.
How God should be just, and yet man that had sinned not die; these ways Are passed finding out.
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But now in the death of Christ, all these seeming contradictions are easily reconciled.
But now in the death of christ, all these seeming contradictions Are Easily reconciled.
p-acp av p-acp dt n1 pp-f np1, d d j-vvg n2 vbr av-j vvn.
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For now as in the cōposing of Davids Ditty, Mercy and Iustice are met together, truth and mercie kisse each other.
For now as in the composing of Davids Ditty, Mercy and justice Are met together, truth and mercy kiss each other.
p-acp av c-acp p-acp dt vvg pp-f np1 n1, n1 cc n1 vbr vvn av, n1 cc n1 vvb d n-jn.
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For first, that God should punish sinne at all, it was an act of Gods justice:
For First, that God should Punish sin At all, it was an act of God's Justice:
p-acp ord, cst np1 vmd vvi n1 p-acp d, pn31 vbds dt n1 pp-f npg1 n1:
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but that God should punish sinne, not in our selves, but in Christ it was an act of mercy.
but that God should Punish sin, not in our selves, but in christ it was an act of mercy.
cc-acp cst np1 vmd vvi n1, xx p-acp po12 n2, cc-acp p-acp np1 pn31 vbds dt n1 pp-f n1.
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That God should exact the payment of the debt to the utmost far thing, it was an act of severe justice:
That God should exact the payment of the debt to the utmost Far thing, it was an act of severe Justice:
cst np1 vmd vvi dt n1 pp-f dt n1 p-acp dt j j n1, pn31 vbds dt n1 pp-f j n1:
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but that hee did not exact it at our hands our selves, but at the hands of our Suretie, this was mercy, infinite mercy.
but that he did not exact it At our hands our selves, but At the hands of our Surety, this was mercy, infinite mercy.
cc-acp cst pns31 vdd xx vvi pn31 p-acp po12 n2 po12 n2, cc-acp p-acp dt n2 pp-f po12 n1, d vbds n1, j n1.
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So that wee have great cause to say, and so wee may well with David, wee may say on this occasion of Redemption,
So that we have great cause to say, and so we may well with David, we may say on this occasion of Redemption,
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as hee on the Creation, Psal. 104. How admirable are thy workes! In wondrous wisedome thou hast made them all. That for the first use.
as he on the Creation, Psalm 104. How admirable Are thy works! In wondrous Wisdom thou hast made them all. That for the First use.
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Secondly, as it serves to set up the wondrous greatnesse of Gods wisedome; so likewise it serves to set forth the grievousnesse and haynousnesse of our sinnes. It is a true saying;
Secondly, as it serves to Set up the wondrous greatness of God's Wisdom; so likewise it serves to Set forth the grievousness and heinousness of our Sins. It is a true saying;
ord, c-acp pn31 vvz pc-acp vvi a-acp dt j n1 pp-f npg1 n1; av av pn31 vvz pc-acp vvi av dt n1 cc n1 pp-f po12 n2. pn31 vbz dt j n-vvg;
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No glasse can represent so fully the grievousnesse of our sinnes, not the torments of the damned in Hell,
No glass can represent so Fully the grievousness of our Sins, not the torments of the damned in Hell,
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as the torments of Christ on the Crosse for sin.
as the torments of christ on the Cross for since.
c-acp dt n2 pp-f np1 p-acp dt n1 p-acp n1.
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Surely those sinnes must needes bee great, that could not bee expiated, but at so deare a rate as the shedding of the bloud of Christ.
Surely those Sins must needs be great, that could not be expiated, but At so deer a rate as the shedding of the blood of christ.
np1 d n2 vmb av vbi j, cst vmd xx vbi vvn, cc-acp p-acp av j-jn dt n1 p-acp dt n-vvg pp-f dt n1 pp-f np1.
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I come not to dispute here, as the Schooles, nicely and curiously, and unprofitably, whether God could have devised another means to worke the redemption of man kind, besides the death of his Sonne.
I come not to dispute Here, as the Schools, nicely and curiously, and unprofitably, whither God could have devised Another means to work the redemption of man kind, beside the death of his Son.
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I know, it is not for man to confine the wisdome of God, and to say, this God can doe:
I know, it is not for man to confine the Wisdom of God, and to say, this God can do:
pns11 vvb, pn31 vbz xx p-acp n1 pc-acp vvi dt n1 pp-f np1, cc pc-acp vvi, d np1 vmb vdi:
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as he saith to the Sea, Hither shalt thou goe, and here thou shalt stay, thy proud waves shall goe no further.
as he Says to the Sea, Hither shalt thou go, and Here thou shalt stay, thy proud waves shall go no further.
c-acp pns31 vvz p-acp dt n1, av vm2 pns21 vvi, cc av pns21 vm2 vvi, po21 j n2 vmb vvi av-dx av-jc.
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It is not for man to say so to Gods wisedome and power, this God can doe,
It is not for man to say so to God's Wisdom and power, this God can do,
pn31 vbz xx p-acp n1 pc-acp vvi av p-acp ng1 n1 cc n1, d np1 vmb vdi,
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and hee can doe no more. But let me tell you thus much, that the Sonne of God was more precious,
and he can do no more. But let me tell you thus much, that the Son of God was more precious,
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and deare in the eyes of his Father, then to suffer him to die a cursed death,
and deer in the eyes of his Father, then to suffer him to die a cursed death,
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if the worke of redemption, could bee so well, and so conveniently accomplished otherwise.
if the work of redemption, could be so well, and so conveniently accomplished otherwise.
cs dt n1 pp-f n1, vmd vbi av av, cc av av-j vvn av.
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I cannot thinke but that the Sonne of God was more precious in the eyes of his Father,
I cannot think but that the Son of God was more precious in the eyes of his Father,
pns11 vmbx vvi cc-acp cst dt n1 pp-f np1 vbds av-dc j p-acp dt n2 pp-f po31 n1,
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then to suffer him to undergo such a cursed Ignominious death, if redemption could have beene effected by other meanes.
then to suffer him to undergo such a cursed Ignominious death, if redemption could have been effected by other means.
cs pc-acp vvi pno31 pc-acp vvi d dt j-vvn j n1, cs n1 vmd vhi vbn vvn p-acp j-jn n2.
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Nay, I speake more boldly (for I may doe it upon good ground) the satisfaction for mans sinne, it was such a worke,
Nay, I speak more boldly (for I may do it upon good ground) the satisfaction for men sin, it was such a work,
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as could not have beene performed, but by the finger of God: Men, nor Angels could not doe it;
as could not have been performed, but by the finger of God: Men, nor Angels could not do it;
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they might have given some satisfaction, but they could not give a valuable satisfaction. As it is 1 Tim. 1.6. Christ gave himselfe a ransome for all;
they might have given Some satisfaction, but they could not give a valuable satisfaction. As it is 1 Tim. 1.6. christ gave himself a ransom for all;
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that is not all, he gave himselfe not only a ransome, but a full, valuable, sufficient ransome.
that is not all, he gave himself not only a ransom, but a full, valuable, sufficient ransom.
cst vbz xx d, pns31 vvd px31 xx av-j dt n1, cc-acp dt j, j, j n1.
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I say, all men and Angels could not have given to God a sufficient ransome. First, not men;
I say, all men and Angels could not have given to God a sufficient ransom. First, not men;
pns11 vvb, d n2 cc n2 vmd xx vhi vvn p-acp np1 dt j n1. ord, xx n2;
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because no man can pay his owne score, therefore hee cannot satisfie for others.
Because no man can pay his own score, Therefore he cannot satisfy for Others.
c-acp dx n1 vmb vvi po31 d n1, av pns31 vmbx vvi p-acp n2-jn.
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Secondly, not Angels, being finite created natures, they could not undergoe the punishment of our sinnes which was infinite:
Secondly, not Angels, being finite created nature's, they could not undergo the punishment of our Sins which was infinite:
ord, xx n2, vbg j vvn n2, pns32 vmd xx vvi dt n1 pp-f po12 n2 r-crq vbds j:
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there was an infinite punishment due to our sinnes, because we had offended infinite justice; and there is no creature can undergoe an infinite punishment.
there was an infinite punishment due to our Sins, Because we had offended infinite Justice; and there is no creature can undergo an infinite punishment.
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Nay, I say more, all the Angels, and Arch-angells in Heaven, if they had united their forces, to sustaine and indure one moment, those exceeding unexpressible agonies that Christ indured on the Crosse,
Nay, I say more, all the Angels, and Archangels in Heaven, if they had united their forces, to sustain and endure one moment, those exceeding unexpressible agonies that christ endured on the Cross,
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when hee said, My God, my God, why hast thou forsaken mee? they would have broken them,
when he said, My God, my God, why hast thou forsaken me? they would have broken them,
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and have crushed them downe irrecoverably to Hell.
and have crushed them down irrecoverably to Hell.
cc vhb vvn pno32 a-acp av-j p-acp n1.
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Then farr bee it from us to set light by those sinnes, the weight and burden whereof, none but Christ could undergoe,
Then Far be it from us to Set Light by those Sins, the weight and burden whereof, none but christ could undergo,
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and when hee did undergoe them, it made him bow and buckle, and by his owne confession it made his soule heavy to death.
and when he did undergo them, it made him bow and buckle, and by his own Confessi it made his soul heavy to death.
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Thirdly, as it serves to discover the greatnesse of our sinnes; so it serves to provoke us to sorrow, and humiliation for our sinnes: for what;
Thirdly, as it serves to discover the greatness of our Sins; so it serves to provoke us to sorrow, and humiliation for our Sins: for what;
ord, c-acp pn31 vvz pc-acp vvi dt n1 pp-f po12 n2; av pn31 vvz pc-acp vvi pno12 p-acp n1, cc n1 p-acp po12 n2: p-acp r-crq;
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did Christ shed droppes of bloud for our sinnes, and shall not wee shed teares for them? Thus it was with the converts, Act. 2 37. when Peter told them your wicked hands have crucified Christ, saith the Text, they were pricked in their hearts;
did christ shed drops of blood for our Sins, and shall not we shed tears for them? Thus it was with the converts, Act. 2 37. when Peter told them your wicked hands have Crucified christ, Says the Text, they were pricked in their hearts;
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Nay, that is not all, they were pricked through in their hearts, or violently: as it were, all the floudgates of sorrow were opened;
Nay, that is not all, they were pricked through in their hearts, or violently: as it were, all the floodgates of sorrow were opened;
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they were pricked thorow with sorrow. And mistake mee not Brethren; thinke not that it was the souldiers, and the Iewes only that crucified Christ:
they were pricked thorough with sorrow. And mistake me not Brothers; think not that it was the Soldiers, and the Iewes only that Crucified christ:
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no, it was every one of us, our hands are as deeply imbrewed in the bloud of Christ as theirs.
no, it was every one of us, our hands Are as deeply imbrued in the blood of christ as theirs.
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Our wicked thoughts are as thornes that goared his precious head. Our wicked actions are as nayles that fastned his hands and feete to the tree.
Our wicked thoughts Are as thorns that gored his precious head. Our wicked actions Are as nails that fastened his hands and feet to the tree.
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Our oathes and blasphemies are as swords and speares, that pierced his sacred side.
Our Oaths and Blasphemies Are as swords and spears, that pierced his sacred side.
po12 n2 cc n2 vbr p-acp n2 cc n2, cst vvd po31 j n1.
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Oh then can wee choose but bee pricked in our hearts, when wee have crucified Christ!
O then can we choose but be pricked in our hearts, when we have Crucified christ!
uh av vmb pns12 vvi cc-acp vbi vvn p-acp po12 n2, c-crq pns12 vhb vvn np1!
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If Peter went out and wept bitterly when hee had denied Christ, what cause have wee to weepe, teares, not of brine,
If Peter went out and wept bitterly when he had denied christ, what cause have we to weep, tears, not of brine,
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but of bloud, when wee looke upon Christ whom we have so cruelly crucified!
but of blood, when we look upon christ whom we have so cruelly Crucified!
cc-acp pp-f n1, c-crq pns12 vvb p-acp np1 ro-crq pns12 vhb av av-j vvn!
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How can that choose but bee sorrow, and compunction to us, that occasioned so much anguish and torment to Christ!
How can that choose but be sorrow, and compunction to us, that occasioned so much anguish and torment to christ!
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Oh that our heads were rivers, and our eyes fountaines of teares, that wee might weepe day and night for our sinnes and transgressions. O that our Heads were Rivers, and our eyes fountains of tears, that we might weep day and night for our Sins and transgressions.
uh cst po12 n2 vbdr n2, cc po12 n2 n2 pp-f n2, cst pns12 vmd vvi n1 cc n1 p-acp po12 n2 cc n2.
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Fourthly, as it serves to humble us, so it serves for comfort and consolation, as I told you;
Fourthly, as it serves to humble us, so it serves for Comfort and consolation, as I told you;
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for what saith the Apostle? Christ died, who shall condemne? Christ died:
for what Says the Apostle? christ died, who shall condemn? christ died:
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then hee hath appeased his Fathers wrath, then hee hath satisfied his Fathers justice, then hee hath redeemed us from Hell, hee hath made Heaven smile on us, hee hath purchased a crowne of glory, hee hath tryumphed over,
then he hath appeased his Father's wrath, then he hath satisfied his Father's Justice, then he hath redeemed us from Hell, he hath made Heaven smile on us, he hath purchased a crown of glory, he hath triumphed over,
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and trampled under our spirituall enemies. Let mee sing with Isay, Isay 44.23.
and trampled under our spiritual enemies. Let me sing with Saiah, Saiah 44.23.
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Sing oh heavens, and shout yee lower parts of the earth, Why? The Lord hath redeemed Iacob, and glorified himselfe in Israell. Sing o heavens, and shout ye lower parts of the earth, Why? The Lord hath redeemed Iacob, and glorified himself in Israel.
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And surely brethren, whatsoever wee thinke now in our strength and bravery, and jollitie, there is nothing in the world will minister comfort but this in time of distresse,
And surely brothers, whatsoever we think now in our strength and bravery, and jollity, there is nothing in the world will minister Comfort but this in time of distress,
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when wee shall come either upon the racke of conscience, or come to the sight, and kenne of death, or to appeare before that Tribunall:
when we shall come either upon the rack of conscience, or come to the sighed, and ken of death, or to appear before that Tribunal:
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there is nothing but the death of Christ will stead us.
there is nothing but the death of christ will stead us.
pc-acp vbz pix p-acp dt n1 pp-f np1 vmb vvi pno12.
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What else in the world will revive, and cheare a drouping soule affrighted with horrour, groaning,
What Else in the world will revive, and cheer a drooping soul affrighted with horror, groaning,
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and bowed under the burden of sinne? What will bee able to stablish a mans heart,
and bowed under the burden of sin? What will be able to establish a men heart,
cc vvd p-acp dt n1 pp-f n1? q-crq vmb vbi j pc-acp vvi dt ng1 n1,
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and conscience, that fears the approach of death, but this? What else will make him stand upright and unapaled before Gods Tribunall at that terrible day? In all these sad exigents, in these times, the bloud of Christ it serves as Rahabs scarlet threed, it is a token to us that God will deale mercifully with us.
and conscience, that fears the approach of death, but this? What Else will make him stand upright and unapaled before God's Tribunal At that terrible day? In all these sad exigents, in these times, the blood of christ it serves as Rahabs scarlet thread, it is a token to us that God will deal mercifully with us.
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Only, it must bee our care, as it was the Spies condition with Rahab, to tie it in the Window, wee must looke to tye it to our selves by faith,
Only, it must be our care, as it was the Spies condition with Rahab, to tie it in the Window, we must look to tie it to our selves by faith,
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and applie it to our selves, and then you shall never miscarry. Againe, as it serves for comfort, and consolation:
and apply it to our selves, and then you shall never miscarry. Again, as it serves for Comfort, and consolation:
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so it serves as a rich Mirrour to set forth the love of God to us.
so it serves as a rich Mirror to Set forth the love of God to us.
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If the Iewes could conclude from our Saviours shedding of a few teares over Lazarus, Ioh. 11.36. they see him shed a few teares over dead Lazarus, see how hee loved him, say they:
If the Iewes could conclude from our Saviors shedding of a few tears over Lazarus, John 11.36. they see him shed a few tears over dead Lazarus, see how he loved him, say they:
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With how much more force may wee conclude, since Christ hath shed his bloud, see how he loved us? Greater love then this (saith Christ) hath no man, then to lay downe his life for his friend.
With how much more force may we conclude, since christ hath shed his blood, see how he loved us? Greater love then this (Says christ) hath no man, then to lay down his life for his friend.
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It is true, blessed Saviour greater love hath no man:
It is true, blessed Saviour greater love hath no man:
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but thou art more then Man, and thou hast done more then this, for thou hast laid downe thy life for thine enemies.
but thou art more then Man, and thou hast done more then this, for thou hast laid down thy life for thine enemies.
cc-acp pns21 vb2r av-dc cs n1, cc pns21 vh2 vdn av-dc cs d, c-acp pns21 vh2 vvn a-acp po21 n1 p-acp po21 n2.
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It was the honour of that Trajan when a Souldier was wounded, he suffered his owne clothes to be rent,
It was the honour of that Trajan when a Soldier was wounded, he suffered his own clothes to be rend,
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and made clouts to bind up his wounds:
and made clouts to bind up his wounds:
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but what is this to the love of Christ, that not only did forgoe his cloathes,
but what is this to the love of christ, that not only did forgo his clothes,
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but was content that his owne flesh should be torne for us to cover our wounds, this he did.
but was content that his own Flesh should be torn for us to cover our wounds, this he did.
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Observe, this love was shewed to us, not to Angels, creatures more noble, Heb. 2.14. By no meanes tooke hee the nature of Angels.
Observe, this love was showed to us, not to Angels, creatures more noble, Hebrew 2.14. By no means took he the nature of Angels.
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As hee did not take their nature, so hee did not suffer their punishment due to their transgression and Apostacie:
As he did not take their nature, so he did not suffer their punishment due to their Transgression and Apostasy:
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when those sonnes of the morning fell from their prime estate, they fell as the Elephant, they could not raise themselves,
when those Sons of the morning fell from their prime estate, they fell as the Elephant, they could not raise themselves,
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and they are still reserved in chaines of darknesse, and shall to the last day:
and they Are still reserved in chains of darkness, and shall to the last day:
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but when man sinned, God sent his Sonne to suffer death on the Crosse for us;
but when man sinned, God sent his Son to suffer death on the Cross for us;
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wee have reason to say as David, Psal. 8. Lord what is man, that thou art so mindfull of him?
we have reason to say as David, Psalm 8. Lord what is man, that thou art so mindful of him?
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Lastly, if such, and so great hath beene the love of Christ to us, then what can wee doe lesse,
Lastly, if such, and so great hath been the love of christ to us, then what can we do less,
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then to returne like love backe againe to him? Wee know a Diamond is best fashioned by a Diamond;
then to return like love back again to him? we know a Diamond is best fashioned by a Diamond;
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love is the best procurer and solicitour of love, how can we but love God, that hath sent his Sonne to die for us!
love is the best procurer and solicitor of love, how can we but love God, that hath sent his Son to die for us!
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How can wee esteeme any thing too deare for him, that esteemed nothing too deare for us!
How can we esteem any thing too deer for him, that esteemed nothing too deer for us!
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And if Christ did give his life for us, shall wee grudge to give a penney, to part with somewhat for his members? How shall wee esteeme any thing too deare for him? shall we not part with our lusts for him? Surely,
And if christ did give his life for us, shall we grudge to give a penny, to part with somewhat for his members? How shall we esteem any thing too deer for him? shall we not part with our Lustiest for him? Surely,
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if there be any argument in the world will prevaile, it is this argument from Christs love, that will perswade men to obedience:
if there be any argument in the world will prevail, it is this argument from Christ love, that will persuade men to Obedience:
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so saith the Apostle Saint Paul that apprehended it, 2 Cor. 5. The love of Christ constraineth us;
so Says the Apostle Saint Paul that apprehended it, 2 Cor. 5. The love of christ constrains us;
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it constraineth us to doe that that God requires.
it constrains us to do that that God requires.
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Let us take heed that wee doe not trample under foot the precious bloud of Christ, by committing those sinnes it was shed for. In Exod. 12.6.
Let us take heed that we do not trample under foot the precious blood of christ, by committing those Sins it was shed for. In Exod 12.6.
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we shall find that the bloud of the Passeover was sprinkled on the two side-posts,
we shall find that the blood of the Passover was sprinkled on the two side-posts,
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and the upper doore post, but not upon the threshold, under-foot, implying, and intimating in what high reverence and esteeme wee should have the bloud of Christ, we should not trample on it.
and the upper door post, but not upon the threshold, underfoot, implying, and intimating in what high Reverence and esteem we should have the blood of christ, we should not trample on it.
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The bloud of the Passeover was sprinkled on the two side-posts, and the upper post of the house,
The blood of the Passover was sprinkled on the two side-posts, and the upper post of the house,
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but not on the threshold, underfoot.
but not on the threshold, underfoot.
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If such reverence were due to that that was but the type, how much is due to that that is the substance? Then let us take heed wee trample not under-foot the bloud of Christ, by wilfull committing those sinnes for which it was shed. Let it suffice;
If such Reverence were due to that that was but the type, how much is due to that that is the substance? Then let us take heed we trample not underfoot the blood of christ, by wilful committing those Sins for which it was shed. Let it suffice;
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nay, let it bee too much that wee have once crucified Christ, let us doe so no more;
nay, let it be too much that we have once Crucified christ, let us do so no more;
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if wee doe so, wee are worse then the Iewes. Every wilfull sinne we commit, we crucifie Christ,
if we do so, we Are Worse then the Iewes. Every wilful sin we commit, we crucify christ,
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and hee that crucifieth Christ now, is worse then the Iewes: the Iewes crucified him in the time of his humiliation,
and he that crucifieth christ now, is Worse then the Iewes: the Iewes Crucified him in the time of his humiliation,
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and abasement, but now if wee doe it, it is in his exaltation, when hee sits at the right hand of God.
and abasement, but now if we do it, it is in his exaltation, when he sits At the right hand of God.
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Let us all take up that speech, Ezra 9.14.
Let us all take up that speech, Ezra 9.14.
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Lord, since thou hast stayed us from being beneath for our iniquities, should wee breake thy Commandements? wouldest not thou returne, Lord, since thou hast stayed us from being beneath for our iniquities, should we break thy commandments? Wouldst not thou return,
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and confound us? Gods blessings are as strong physicke, if it worke not health, it makes more sicke.and confound us? God's blessings Are as strong physic, if it work not health, it makes more sick.
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Every blessing, especially such as this, makes us either better or worse, certainly that heart is steele,
Every blessing, especially such as this, makes us either better or Worse, Certainly that heart is steel,
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or brasse, which the sence of the love of God cannot move to leave evill and vile courses. { inverted ⁂ } FINIS.
or brass, which the sense of the love of God cannot move to leave evil and vile courses. { inverted ⁂ } FINIS.
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THE EPICURES CAVTION.
THE EPICUREANS CAUTIONS.
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LVK. 21.34. And take heede to your selves least at any time your hearts be overcharged, with surfeiting and drunkennesse,LUK. 21.34. And take heed to your selves lest At any time your hearts be overcharged, with surfeiting and Drunkenness,
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and the cares of this life, and so that day come upon you unawares.
and the Cares of this life, and so that day come upon you unawares.
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IN the Verses going before, from the 25. to the 34. of this Chapter, our blessed Saviour had discoursed in the hearing of his Disciples, concerning the day of judgement,
IN the Verses going before, from the 25. to the 34. of this Chapter, our blessed Saviour had discoursed in the hearing of his Disciples, Concerning the day of judgement,
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and concerning the signes and tokens that should foregoe that day;
and Concerning the Signs and tokens that should forego that day;
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by occasion of a question he had proposed to him at the seventh Verse, concerning the destruction,
by occasion of a question he had proposed to him At the seventh Verse, Concerning the destruction,
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and demolition of the Temple of Ierusalem, when that should be, And his Disciples asked him saying, Master,
and demolition of the Temple of Ierusalem, when that should be, And his Disciples asked him saying, Master,
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when shall these things be? and what shall be the signes when they shall come to passe? When this is done, from the 34. vers.when shall these things be? and what shall be the Signs when they shall come to pass? When this is done, from the 34. vers.
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to the 37. our blessed Saviour begins to make use of this: from the former premises to draw some conclusions, and those are,
to the 37. our blessed Saviour begins to make use of this: from the former premises to draw Some conclusions, and those Are,
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Partly by way of admonition exhortation to his Disciples.
Partly by Way of admonition exhortation to his Disciples.
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By way of admonition in vers. 34. that since it is certaine that such a day, the day of judgement will come, (but when it will come nothing more uncertaine) when God will examine and sift the lives of every man,
By Way of admonition in vers. 34. that since it is certain that such a day, the day of judgement will come, (but when it will come nothing more uncertain) when God will examine and sift the lives of every man,
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and passe an unpartiall sentence upon all the acts and deeds of their lives in this world, it concerned them therefore to take heede least at any time their hearts should bee overcharged with surfeiting and drunkennesse,
and pass an unpartial sentence upon all the acts and Deeds of their lives in this world, it concerned them Therefore to take heed lest At any time their hearts should be overcharged with surfeiting and Drunkenness,
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and the cares of this life, which Christ enforceth by the danger that otherwise might befall them, and so that day come upon them unawares, which he further enforceth in the verse following:and the Cares of this life, which christ enforceth by the danger that otherwise might befall them, and so that day come upon them unawares, which he further enforceth in the verse following:
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for as a snare shall it come on all them that dwell on the earth, that is the first thing by way of admonition.for as a snare shall it come on all them that dwell on the earth, that is the First thing by Way of admonition.
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Secondly, by way of exhortation in the 35. and 36. verses, that since it is certaine such a day shall come,
Secondly, by Way of exhortation in the 35. and 36. Verses, that since it is certain such a day shall come,
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and uncertaine when, therefore they should watch and pray, and not a while onely, but continually and constantly that so they might bee accounted worthy to escape the evill that should come upon the world,
and uncertain when, Therefore they should watch and pray, and not a while only, but continually and constantly that so they might be accounted worthy to escape the evil that should come upon the world,
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and at the comming of the Sonne of God they might stand undaunted, and unapaled before him.
and At the coming of the Son of God they might stand undaunted, and unapaled before him.
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The words I have read, are a part of the former, of the admonition.
The words I have read, Are a part of the former, of the admonition.
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Take heede therefore to your selves least at any time your hearts be overcharged with surfeiting and drunkennesse, Take heed Therefore to your selves lest At any time your hearts be overcharged with surfeiting and Drunkenness,
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and the cares of this life, and so that day come upon you unawares. In which words observe with me these five parts.and the Cares of this life, and so that day come upon you unawares. In which words observe with me these five parts.
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First, you have the caution it selfe, Take heede. Secondly, you have the persons to whom the caution is given.
First, you have the caution it self, Take heed. Secondly, you have the Persons to whom the caution is given.
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To your selves. It was to the Disciples of Christ to whom this was given in charge immediatly,To your selves. It was to the Disciples of christ to whom this was given in charge immediately,
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but in them to us all, as appeares by a paralell answerable place, Mark 13. What I say to you I say to all, Watch.
but in them to us all, as appears by a parallel answerable place, Mark 13. What I say to you I say to all, Watch.
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Thirdly, the time, how long they must take heede, least at any time. Their care and caution must be constant and continuall.
Thirdly, the time, how long they must take heed, least At any time. Their care and caution must be constant and continual.
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Fourthly, of what they must take heede, and that is, first in a generall, least your hearts be over pressed, or overcharged or burthened.
Fourthly, of what they must take heed, and that is, First in a general, lest your hearts be over pressed, or overcharged or burdened.
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And then more particularly, least they bee overcharged with surfeiting and drunkennesse, and the cares of this life, for with these three, the hearts of men are ordinarily overcharged.
And then more particularly, lest they be overcharged with surfeiting and Drunkenness, and the Cares of this life, for with these three, the hearts of men Are ordinarily overcharged.
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Fiftly and lastly, the reason why they should use this caution, or the motive inforcing this caution, least that day come upon you unawares.
Fifty and lastly, the reason why they should use this caution, or the motive enforcing this caution, least that day come upon you unawares.
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And take heede to your selves least, &c. I begin with the first part, the caution it selfe, in the first word. Take heede.
And take heed to your selves least, etc. I begin with the First part, the caution it self, in the First word. Take heed.
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Be well advised, use all care, and circumspection, intend your thoughts, for so the word implies, prosequeti, to apply their mindes, and intend their thoughts.
Be well advised, use all care, and circumspection, intend your thoughts, for so the word Implies, prosequeti, to apply their minds, and intend their thoughts.
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Now what Christ gave in charge to his Disciples, though hee gave it first and primarily to them,
Now what christ gave in charge to his Disciples, though he gave it First and primarily to them,
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yet not to them alone, but to us, in and from them: So the conclusion is this, that,
yet not to them alone, but to us, in and from them: So the conclusion is this, that,
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It is, and ought to be the care of every one, as to take heed of all other sinnes, It is, and ought to be the care of every one, as to take heed of all other Sins,
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so especially of surfeiting and drunkennesse, least ther hearts bee overcharged with meate and drinke, and the cares of this life. Take heede saith our Saviour.
so especially of surfeiting and Drunkenness, lest their hearts be overcharged with meat and drink, and the Cares of this life. Take heed Says our Saviour.
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He saith not onely forbeare, but wee must watch and be cautionate, that our hearts be not over charged.
He Says not only forbear, but we must watch and be cautionate, that our hearts be not over charged.
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I say it ought to bee the care of every one, as to take heede of all sinnes in generall,
I say it ought to be the care of every one, as to take heed of all Sins in general,
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so especially that their hearts be not overcharged with surfeiting, drunkennes, and covetousnesse, that their hearts bee not overcharged with meat and drink,
so especially that their hearts be not overcharged with surfeiting, Drunkenness, and covetousness, that their hearts be not overcharged with meat and drink,
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and the cares of this life.
and the Cares of this life.
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Hence it was that that the Apostle Saint Iude in the 12. verse of his Epistle, speaking of those seducers that crept into the Church for this end, to solicite those that had given their names to Christ, to defection and apostacie:
Hence it was that that the Apostle Saint Iude in the 12. verse of his Epistle, speaking of those seducers that crept into the Church for this end, to solicit those that had given their names to christ, to defection and apostasy:
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among other vices and faults he chargeth them with this one, they feede themselves without feare, what is the meaning of that? feeding themselves without feare? that is, they gave free scope, they let loose the reines of their sensuall appetite, they gorged thēselves, without feare or care what issue it would bring in the consequent.
among other vices and Faults he charges them with this one, they feed themselves without Fear, what is the meaning of that? feeding themselves without Fear? that is, they gave free scope, they let lose the reins of their sensual appetite, they gorged themselves, without Fear or care what issue it would bring in the consequent.
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Now if it were the fault of those seducers to feede themselves without feare:
Now if it were the fault of those seducers to feed themselves without Fear:
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then it is the dutie of us, to feed our selves with feare, and to use care and caution in feeding our selves, that wee bee not overcharged with surfeiting.
then it is the duty of us, to feed our selves with Fear, and to use care and caution in feeding our selves, that we be not overcharged with surfeiting.
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That is for the first part. So Salomon in Prov. 23.20. hee unfolds two of them in one verse;
That is for the First part. So Solomon in Curae 23.20. he unfolds two of them in one verse;
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hee gives a charge to be carefull, and cautionate, saith he, Be not among winebibbers among riotous eaters of flesh:
he gives a charge to be careful, and cautionate, Says he, Be not among winebibbers among riotous eaters of Flesh:
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riotous eaters of flesh, there is surfeiting, and Wine bibbers, there is drunkennesse;riotous eaters of Flesh, there is surfeiting, and Wine bibbers, there is Drunkenness;
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Wee see what care and caution the wise man would have us use least wee bee intangled in these sinnes.
we see what care and caution the wise man would have us use lest we be entangled in these Sins.
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A man should not so much as keepe company commonly with such as they that are thus.
A man should not so much as keep company commonly with such as they that Are thus.
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If we know a man that is infected with the plague of Pestilence, we shunne him,
If we know a man that is infected with the plague of Pestilence, we shun him,
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and use care and caution, we will not come neare him for feare of infection, because it is contagious.
and use care and caution, we will not come near him for Fear of infection, Because it is contagious.
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Solomon seemes to imply such a thing, he would not have us to be with drunkards,Solomon seems to imply such a thing, he would not have us to be with drunkards,
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or with those that are given to surfeiting;
or with those that Are given to surfeiting;
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be not with Wine bibbers, or riotous eaters of flesh, least by conversing with them, by their counsell and example, they draw thee to the participation of their fault.be not with Wine bibbers, or riotous eaters of Flesh, least by conversing with them, by their counsel and Exampl, they draw thee to the participation of their fault.
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And so for covetousnesse in Luke 12.15. saith Christ, Take heede and beware of covetousnesse; And so for covetousness in Lycia 12.15. Says christ, Take heed and beware of covetousness;
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marke it, Christ is not content to give a single charge, but hee doubles it, Take heede and beware. It is not onely enough to have a wary head, to espie (as the phrase is borrowed from Souldiers that stand Sentinell, to espie such as come) but to guard themselves, to harnesse themselves, to be able to withstand,
mark it, christ is not content to give a single charge, but he doubles it, Take heed and beware. It is not only enough to have a wary head, to espy (as the phrase is borrowed from Soldiers that stand Sentinel, to espy such as come) but to guard themselves, to harness themselves, to be able to withstand,
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so the word imports, being a word borrowed from watchmen, those that guard Princes or great men,
so the word imports, being a word borrowed from watchmen, those that guard Princes or great men,
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while they sleepe, their guard stands to repulse dangers that may come neare them. Take heede and beware of covetousnesse.
while they sleep, their guard Stands to repulse dangers that may come near them. Take heed and beware of covetousness.
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You see wee ought to have a care, and take heede of these sinnes, and of these especially.
You see we ought to have a care, and take heed of these Sins, and of these especially.
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The reasons why we ought to be carefull of these sins are, Because there is especiall danger in these sinnes.
The Reasons why we ought to be careful of these Sins Are, Because there is especial danger in these Sins.
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And there is especiall danger of our falling into these sinnes.
And there is especial danger of our falling into these Sins.
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First, there is danger in the sinnes, or else Christ would not have given us charge, that we should not fall into them.
First, there is danger in the Sins, or Else christ would not have given us charge, that we should not fallen into them.
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The word here Take heede, implies danger. The danger is double. One is in the Text, because these sinnes burden the heart, they overcharge the soule.
The word Here Take heed, Implies danger. The danger is double. One is in the Text, Because these Sins burden the heart, they overcharge the soul.
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As a man that is clogged and overburdened with a great weight, he is not able to lift up himselfe to doe any other worke;
As a man that is clogged and overburdened with a great weight, he is not able to lift up himself to do any other work;
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so it is with surfeiting, and drunkennesse and covetousnesse, they overcharge and burden the heart;
so it is with surfeiting, and Drunkenness and covetousness, they overcharge and burden the heart;
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they make a man that is possest with them, not able to lift up himselfe, to performe holy and spirituall duties, to pray,
they make a man that is possessed with them, not able to lift up himself, to perform holy and spiritual duties, to pray,
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or to meditate, or to performe any other pious exercise.
or to meditate, or to perform any other pious exercise.
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That is the first danger then, they burden the heart therefore they had neede to take heede of them.
That is the First danger then, they burden the heart Therefore they had need to take heed of them.
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Secondly, they not onely burthen the heart but with a speciall burden, such as when it hath gotten on a man,
Secondly, they not only burden the heart but with a special burden, such as when it hath got on a man,
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when a man is sunke under it, hee is not able easily to disburden himselfe. It is a good observation.
when a man is sunk under it, he is not able Easily to disburden himself. It is a good observation.
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There are few that are given to epicurisme to drunkennesse or covetousnesse, that are reclaymed. They are a burthen that is hardly layd off and deposed. In Hosea 4.11. the Prophet speakes expresly of wine, and now wine, they take away the heart, that is, they that are given to wine and to new wine, to drunkennesse, I may adde also they that are given to their belly to epicurisme, to satisfie their sensuall apetite when once they are given to it they never returne againe;
There Are few that Are given to epicurism to Drunkenness or covetousness, that Are reclaimed. They Are a burden that is hardly laid off and deposed. In Hosea 4.11. the Prophet speaks expressly of wine, and now wine, they take away the heart, that is, they that Are given to wine and to new wine, to Drunkenness, I may add also they that Are given to their belly to epicurism, to satisfy their sensual appetite when once they Are given to it they never return again;
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those sinnes, when they have gotten possession they still keepe it, it is a miracle almost if one of them recover.
those Sins, when they have got possession they still keep it, it is a miracle almost if one of them recover.
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The reason of it is this, because it is the propertie of those sinnes, they slumber the conscience, they cast a man into a dead sleepe, they make him in such a case that hee stands in no awe of the threatnings nor judgements of God, whereby hee might be reclaymed,
The reason of it is this, Because it is the property of those Sins, they slumber the conscience, they cast a man into a dead sleep, they make him in such a case that he Stands in no awe of the threatenings nor Judgments of God, whereby he might be reclaimed,
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and awaked out of his securitie: that for the two first. Then for covetousnesse in 2 Tim. 2.4. saith the Apostle no man that warreth entangleth himselfe with the affaires of this life.
and awaked out of his security: that for the two First. Then for covetousness in 2 Tim. 2.4. Says the Apostle no man that Warreth entangleth himself with the affairs of this life.
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Marke, The Apostle compares covetousnesse to a snare, as when a bird or a beast is entangled in a snare,
Mark, The Apostle compares covetousness to a snare, as when a bird or a beast is entangled in a snare,
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when men entangle themselves in pleasures, and in covetousnesse it is a snare;
when men entangle themselves in pleasures, and in covetousness it is a snare;
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and when they are once entangled, it is a hundred to one if they recover it.
and when they Are once entangled, it is a hundred to one if they recover it.
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No man that warreth entangleth himselfe. He compareth covetousnesse to a snare. You see then there is a double danger, why wee should be cautionate:No man that Warreth entangleth himself. He compareth covetousness to a snare. You see then there is a double danger, why we should be cautionate:
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First there is a danger in the sinnes, they burden the soule, and with such a burden that a man cannot easily depose when he is sunke under it.
First there is a danger in the Sins, they burden the soul, and with such a burden that a man cannot Easily depose when he is sunk under it.
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But that is not all, there is another danger besides;
But that is not all, there is Another danger beside;
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as there is danger in the sinnes, so there is danger of our falling into these sins:
as there is danger in the Sins, so there is danger of our falling into these Sins:
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otherwise it mattered not, we might bee secure and retchlesse though there were danger in them,
otherwise it mattered not, we might be secure and retchless though there were danger in them,
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if there were not danger of our falling into them, but there is danger of that,
if there were not danger of our falling into them, but there is danger of that,
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therefore in that respect we ought to be cautionate, and that in three respects.
Therefore in that respect we ought to be cautionate, and that in three respects.
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First, there is danger of falling into those sinnes whereof wee have often occasion frequently to commit:
First, there is danger of falling into those Sins whereof we have often occasion frequently to commit:
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Now wee daily eate and drinke, wee daily provide for this life, wee have continually every day occasion to eate to surfeiting, to drinke to drunkennesse, to provide to covetousnesse: Now we daily eat and drink, we daily provide for this life, we have continually every day occasion to eat to surfeiting, to drink to Drunkenness, to provide to covetousness:
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there is more danger of falling into these sinnes, because the occasion and matter of them is so frequent.
there is more danger of falling into these Sins, Because the occasion and matter of them is so frequent.
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It is otherwise with other sinnes, a thiefe or an adulterer have not alway an opportunity, at least not daily oppportunitie to commit those sinnes,
It is otherwise with other Sins, a thief or an adulterer have not always an opportunity, At least not daily oppportunitie to commit those Sins,
pn31 vbz av p-acp j-jn n2, dt n1 cc dt n1 vhb xx av dt n1, p-acp ds xx j n1 pc-acp vvi d n2,
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but for these there are occasions, and opportunities alwayes at hand, therefore there is more danger of falling into them then others.
but for these there Are occasions, and opportunities always At hand, Therefore there is more danger of falling into them then Others.
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Againe there is a great deale of danger of falling into them, because they are placed upon the confines, Again there is a great deal of danger of falling into them, Because they Are placed upon the confines,
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and border of lawfull things, for oft times, through our blindnesse and misguided affection, that which is lawfull imposeth upon us,
and border of lawful things, for oft times, through our blindness and misguided affection, that which is lawful Imposes upon us,
cc n1 pp-f j n2, c-acp av n2, p-acp po12 n1 cc j-vvn n1, cst r-crq vbz j vvz p-acp pno12,
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and carries us to that which is unlawfull.
and carries us to that which is unlawful.
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What saith the Epicure? Is it not lawfull to enjoy Gods creatures liberally? therefore hee will gorge himselfe,
What Says the Epicure? Is it not lawful to enjoy God's creatures liberally? Therefore he will gorge himself,
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and give way to his greedy sensuall appetite.
and give Way to his greedy sensual appetite.
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What saith the drunkard? hath not God ordained Wine to refresh man? therefore he will drowne and overwhelme himselfe with drunkennesse.
What Says the drunkard? hath not God ordained Wine to refresh man? Therefore he will drown and overwhelm himself with Drunkenness.
q-crq vvz dt n1? vhz xx np1 vvn n1 pc-acp vvi n1? av pns31 vmb vvi cc vvb px31 p-acp n1.
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So saith the covetous Māmonist, Is not a man bound to provide for this life things honest before God and men? Therefore he may make mony his God,
So Says the covetous Māmonist, Is not a man bound to provide for this life things honest before God and men? Therefore he may make money his God,
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and devote himselfe to the world.
and devote himself to the world.
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Thus that which is lawfull imposeth on us, and carries us to that which is unlawfull.
Thus that which is lawful Imposes on us, and carries us to that which is unlawful.
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Now surfeiting borders upon that which is lawfull: it is lawfull to eate, but to goe beyond the due bounds it is surfeiting;
Now surfeiting borders upon that which is lawful: it is lawful to eat, but to go beyond the due bounds it is surfeiting;
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it is lawfull to drinke, but beyond the due measure is drunkennesse:
it is lawful to drink, but beyond the due measure is Drunkenness:
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It is lawfull to care for the things of this world, but if it be beyond the measure, eyther unseasonable for the time,
It is lawful to care for the things of this world, but if it be beyond the measure, either unseasonable for the time,
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or immoderate, then we become guilty of covetousnesse. These things border on things that are lawfull, therefore themselves are most dangerous.
or immoderate, then we become guilty of covetousness. These things border on things that Are lawful, Therefore themselves Are most dangerous.
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Thirdly, there is most danger of falling into those sinnes which have the greatest affinitie and cognition with our nature, those that have much nature in them, it is easiest to fall into them. Thirdly, there is most danger of falling into those Sins which have the greatest affinity and cognition with our nature, those that have much nature in them, it is Easiest to fallen into them.
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It is naturall for us to eate and to drinke, and to provide, for this life, nature prompts us to this.
It is natural for us to eat and to drink, and to provide, for this life, nature prompts us to this.
pn31 vbz j p-acp pno12 pc-acp vvi cc pc-acp vvi, cc pc-acp vvi, p-acp d n1, n1 vvz pno12 p-acp d.
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Now the motions of nature especially of corrupt nature, are vehement, and often transport us from that which is naturall, to the doing of that which is unnaturall.
Now the motions of nature especially of corrupt nature, Are vehement, and often transport us from that which is natural, to the doing of that which is unnatural.
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The reason is, because there is much in them that is naturall.
The reason is, Because there is much in them that is natural.
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It is naturall to eate and to drinke, and to provide for this life, therefore from thence wee are carried oft times by the violent motion of corrupt nature to that which is unlawfull.
It is natural to eat and to drink, and to provide for this life, Therefore from thence we Are carried oft times by the violent motion of corrupt nature to that which is unlawful.
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So here is a double danger. First in the sinnes, if wee fall into them. Secondly, there is a danger of our falling into these sinnes.
So Here is a double danger. First in the Sins, if we fallen into them. Secondly, there is a danger of our falling into these Sins.
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This shall suffice to bee spoken for the proofe of the point. I come now to make use of that which hath beene spoken.
This shall suffice to be spoken for the proof of the point. I come now to make use of that which hath been spoken.
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You see what care and caution wee ought to use, least our hearts bee overcharged with surfeiting and drunkennesse, You see what care and caution we ought to use, lest our hearts be overcharged with surfeiting and Drunkenness,
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and the cares of this life. But alas, how many are there that use not this caution!and the Cares of this life. But alas, how many Are there that use not this caution!
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Nay how many are there as the Apostle saith, Rom. 13. ult. that make provision for the flesh!
Nay how many Are there as the Apostle Says, Rom. 13. ult. that make provision for the Flesh!
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not onely now and then through temptation occasionally, when they are overborne and intangle themselves with these sinnes:
not only now and then through temptation occasionally, when they Are overborne and entangle themselves with these Sins:
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but they lay projects, and designes, as the word imports in the originall; they use to provide, and plot, and project for the accomplishment of these lusts.
but they lay projects, and designs, as the word imports in the original; they use to provide, and plot, and project for the accomplishment of these Lustiest.
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How many are so farre from taking heede, least their hearts bee overcharged with surfeiting, that their whole care,
How many Are so Far from taking heed, lest their hearts be overcharged with surfeiting, that their Whole care,
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or the most of it is how they may provide such daintie fare wherewith to satisfie,
or the most of it is how they may provide such dainty fare wherewith to satisfy,
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and gorge their appetite, whose whole life is one continuall surfeit, and when they dye (as one sayd) a man can hardly tell whether they breath out, or gorge out their soules!
and gorge their appetite, whose Whole life is one continual surfeit, and when they die (as one said) a man can hardly tell whither they breath out, or gorge out their Souls!
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How many are there that are so fare from taking heede least their hearts be overcharged with drunkennesse, that they rather invent new acts whereby to provoke themselves to drinke excessively! In Prov. 23.30. such as the wise man speaketh of, that purposely tarrie long at the wine, and seeke for mixt, for the most generous, pleasant wine as the place is interpreted!
How many Are there that Are so fare from taking heed lest their hearts be overcharged with Drunkenness, that they rather invent new acts whereby to provoke themselves to drink excessively! In Curae 23.30. such as the wise man speaks of, that purposely tarry long At the wine, and seek for mixed, for the most generous, pleasant wine as the place is interpreted!
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such as are never so joviall and jocund as when they meete with company to goe to the Taverne to bee drunke.
such as Are never so jovial and jocund as when they meet with company to go to the Tavern to be drunk.
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What shall wee say to to those that are so farre from taking heede that their hearts bee not overcharged with the cares of this life, that they doe nothing but willingly intangle themselves with the cares of this life? such as the Apostle saith Phil. 4. 19. That mind earthly things. The best man in the world, may,
What shall we say to to those that Are so Far from taking heed that their hearts be not overcharged with the Cares of this life, that they do nothing but willingly entangle themselves with the Cares of this life? such as the Apostle Says Philip 4. 19. That mind earthly things. The best man in the world, may,
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and is bound perhaps, to meddle with earthly things; but these men mind earthly things;
and is bound perhaps, to meddle with earthly things; but these men mind earthly things;
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their studie, and their care is upon that, their thoughts and the bent of their mind is upon earthly things, they make gold their god:
their study, and their care is upon that, their thoughts and the bent of their mind is upon earthly things, they make gold their god:
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they will prostrate themselves to the wedge of gold.
they will prostrate themselves to the wedge of gold.
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What shall we say to all those men? but that that Christ saith here immediately after the Text, except they repent;
What shall we say to all those men? but that that christ Says Here immediately After the Text, except they Repent;
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that day, either the day of death, or the day of Iudgement shall come upon them as a snare unawares. that day, either the day of death, or the day of Judgement shall come upon them as a snare unawares.
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But for us that desire to bee prepared for that day, when soever it comes, let us be perswaded to use care,
But for us that desire to be prepared for that day, when soever it comes, let us be persuaded to use care,
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and caution, as Christ adviseth, lest our hearts at any time bee overcome with surfeiting and drunkennesse,
and caution, as christ adviseth, lest our hearts At any time be overcome with surfeiting and Drunkenness,
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and the cares of this life. It is safer, and easier to prevent these sinnes, then to remedie them.and the Cares of this life. It is safer, and Easier to prevent these Sins, then to remedy them.
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It is easier to take care, that our hearts bee not overcharged, and burdened with these sinnes,
It is Easier to take care, that our hearts be not overcharged, and burdened with these Sins,
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then when they are burdened to disburden them.
then when they Are burdened to disburden them.
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You will aske, how shall wee take care? what rules shall wee observe, that wee may observe this caution that Christ gives us charge of, that our hearts hee not overcharged with these sinnes?
You will ask, how shall we take care? what rules shall we observe, that we may observe this caution that christ gives us charge of, that our hearts he not overcharged with these Sins?
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Let mee commend to you briefly these foure Rules, upon the vertue of which, (If I be not deceived) there will bee much helpe to this caution that Christ adviseth.
Let me commend to you briefly these foure Rules, upon the virtue of which, (If I be not deceived) there will be much help to this caution that christ adviseth.
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The first is this, to limit and restraine our selves in the use of those things about which these sinnes are ordinarily committed. The First is this, to limit and restrain our selves in the use of those things about which these Sins Are ordinarily committed.
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To prescribe, and in things indifferent (as it were) to straiten and limit our selves, to lay harder lawes upon our selves then God hath:
To prescribe, and in things indifferent (as it were) to straiten and limit our selves, to lay harder laws upon our selves then God hath:
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for the rule of S. Gregorie is most true, Hee that would not offend in things unlawfull, must oft abridge himselfe in things lawfull.
for the Rule of S. Gregory is most true, He that would not offend in things unlawful, must oft abridge himself in things lawful.
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Let us not eate as much as wee may. I say not as much only as nature will beare, or as wee have strength;
Let us not eat as much as we may. I say not as much only as nature will bear, or as we have strength;
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but not so much as God alowes. Let us not drinke so much as wee may.
but not so much as God allows. Let us not drink so much as we may.
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And in a holy contempt of these inferiour things; let us not care, and carke for the world so much as wee may:
And in a holy contempt of these inferior things; let us not care, and cark for the world so much as we may:
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or else wee shall find by wofull experience, that if wee goe to the outmost border,
or Else we shall find by woeful experience, that if we go to the outmost border,
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and skirts of that which is lawfull, wee shall easily come to that which is unlawfull.
and skirts of that which is lawful, we shall Easily come to that which is unlawful.
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If once we come just to the crosse line, the divell will put hard to make us goe beyond it.
If once we come just to the cross line, the Devil will put hard to make us go beyond it.
cs a-acp pns12 vvb j p-acp dt j n1, dt n1 vmb vvi av-j pc-acp vvi pno12 vvi p-acp pn31.
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It is a good saying of that doubtfull Authour, saith he, He that sleepes upon the very edge,
It is a good saying of that doubtful Author, Says he, He that sleeps upon the very edge,
pn31 vbz dt j n-vvg pp-f cst j n1, vvz pns31, pns31 cst vvz p-acp dt j n1,
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and brinke of a precipis, or downfall, it is a thousand to one but hee falls:
and brink of a precipis, or downfall, it is a thousand to one but he falls:
cc n1 pp-f dt fw-la, cc n1, pn31 vbz dt crd p-acp crd cc-acp pns31 vvz:
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that is the first thing, to limit our selves in these things, not to eate so much as we may;
that is the First thing, to limit our selves in these things, not to eat so much as we may;
cst vbz dt ord n1, pc-acp vvi po12 n2 p-acp d n2, xx pc-acp vvi av av-d c-acp pns12 vmb;
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nay, not so much as God allowes:
nay, not so much as God allows:
uh-x, xx av av-d c-acp np1 vvz:
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not because it is unlawfull, but because it may be in-expedient? and not to drinke so much as we may, not to carke and care so much as we may.
not Because it is unlawful, but Because it may be in-expedient? and not to drink so much as we may, not to cark and care so much as we may.
xx c-acp pn31 vbz j, cc-acp c-acp pn31 vmb vbi j? cc xx pc-acp vvi av av-d c-acp pns12 vmb, xx p-acp n1 cc n1 av av-d c-acp pns12 vmb.
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Hee that will goe to the utmost of his tother, that will goe to the bounds,
He that will go to the utmost of his tother, that will go to the bounds,
pns31 cst vmb vvi p-acp dt j pp-f po31 n-jn, cst vmb vvi p-acp dt n2,
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and skirts of that which is lawfull, will easily be transported to that which is unlawfull. That is the first rule.
and skirts of that which is lawful, will Easily be transported to that which is unlawful. That is the First Rule.
cc n2 pp-f d r-crq vbz j, vmb av-j vbi vvn p-acp d r-crq vbz j. cst vbz dt ord n1.
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Secondly, that which the Apostle adviseth, Ephes. 5.18.
Secondly, that which the Apostle adviseth, Ephesians 5.18.
ord, cst r-crq dt n1 vvz, np1 crd.
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that our hearts bee not overcome with surfeiting and drunkennesse, saith he, bee not overcome with wine, wherein is excesse, that our hearts be not overcome with surfeiting and Drunkenness, Says he, be not overcome with wine, wherein is excess,
cst po12 n2 vbb xx vvn p-acp vvg cc n1, vvz pns31, vbb xx vvn p-acp n1, q-crq vbz n1,
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but bee filled with the Spirit. but be filled with the Spirit.
cc-acp vbi vvn p-acp dt n1.
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Marke it, the way not to bee filled with wine, is to be filled with the Spirit.
Mark it, the Way not to be filled with wine, is to be filled with the Spirit.
vvb pn31, dt n1 xx pc-acp vbi vvn p-acp n1, vbz pc-acp vbi vvn p-acp dt n1.
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Wee must herein imitate Chirurgions, who when a man is taken with a dangerous bleeding at the nose, the Chirurgeon opens another veine, he lets him bloud there to divert, we must herein imitate Chirurgeons, who when a man is taken with a dangerous bleeding At the nose, the Chirurgeon Opens Another vein, he lets him blood there to divert,
pns12 vmb av vvi n2, r-crq c-crq dt n1 vbz vvn p-acp dt j n-vvg p-acp dt n1, dt n1 vvz j-jn n1, pns31 vvz pno31 n1 a-acp pc-acp vvi,
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and turne the bloud another way:
and turn the blood Another Way:
cc vvi dt n1 j-jn n1:
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so let us, when we perceive our selves to have an immoderate ravening appetite after corporall food, let us turne the edge of our appetite another way;
so let us, when we perceive our selves to have an immoderate ravening appetite After corporal food, let us turn the edge of our appetite Another Way;
av vvb pno12, c-crq pns12 vvb po12 n2 pc-acp vhi dt j j-vvg n1 p-acp j n1, vvb pno12 vvi dt n1 pp-f po12 n1 j-jn n1;
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labour to have an appetite after heavenly dainties; and that will abate, and dull our appetite after earthly things;
labour to have an appetite After heavenly dainties; and that will abate, and dull our appetite After earthly things;
vvb pc-acp vhi dt n1 p-acp j n2-j; cc cst vmb vvi, cc vvi po12 n1 p-acp j n2;
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or take away the immoderation of it.
or take away the immoderation of it.
cc vvb av dt n1 pp-f pn31.
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So when wee perceive wee have an immoderate thirst after wine, and strong drinke, let us labour for a spirituall thirst after the pleasures that runne and flow in a full channell, at Gods right hand for ever;
So when we perceive we have an immoderate thirst After wine, and strong drink, let us labour for a spiritual thirst After the pleasures that run and flow in a full channel, At God's right hand for ever;
av c-crq pns12 vvb pns12 vhb dt j n1 p-acp n1, cc j n1, vvb pno12 vvi p-acp dt j n1 p-acp dt n2 cst vvb cc vvi p-acp dt j n1, p-acp ng1 j-jn n1 p-acp av;
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When wee find an immoderate desire after earthly things, let us turne our cares and desires another way, to studie and care for heavenly things,
When we find an immoderate desire After earthly things, let us turn our Cares and Desires Another Way, to study and care for heavenly things,
c-crq pns12 vvb dt j vvi p-acp j n2, vvb pno12 vvi po12 n2 cc vvz j-jn n1, pc-acp vvi cc n1 p-acp j n2,
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as the Apostle adviseth, Collos. 3.1. saith hee, set your affections on things above, and not on things that are below.
as the Apostle adviseth, Colossians 3.1. Says he, Set your affections on things above, and not on things that Are below.
c-acp dt n1 vvz, np1 crd. vvz pns31, vvb po22 n2 p-acp n2 a-acp, cc xx p-acp n2 cst vbr a-acp.
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If wee finde our affections set on things below, let us labour to raise them to that which is above,
If we find our affections Set on things below, let us labour to raise them to that which is above,
cs pns12 vvb po12 n2 vvn p-acp n2 a-acp, vvb pno12 vvi pc-acp vvi pno32 p-acp d r-crq vbz a-acp,
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and this will weane and take off our affections from earthly things. For it is with the affections, as it is with the eyes:
and this will wean and take off our affections from earthly things. For it is with the affections, as it is with the eyes:
cc d vmb vvi cc vvi a-acp po12 n2 p-acp j n2. p-acp pn31 vbz p-acp dt n2, p-acp pn31 vbz p-acp dt n2:
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a man cannot at the same time looke up to heaven, and looke downe to the earth:
a man cannot At the same time look up to heaven, and look down to the earth:
dt n1 vmbx p-acp dt d n1 vvb a-acp p-acp n1, cc vvb a-acp p-acp dt n1:
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so our affections cannot bee set vehemently upon things above, and things that are below.
so our affections cannot be Set vehemently upon things above, and things that Are below.
av po12 n2 vmbx vbi vvn av-j p-acp n2 a-acp, cc n2 cst vbr a-acp.
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This therefore is the second rule, to labour for diversion, to take away the edge, that our hearts bee not overcome with surfeiting and drunkennesse, and the cares of this life.
This Therefore is the second Rule, to labour for diversion, to take away the edge, that our hearts be not overcome with surfeiting and Drunkenness, and the Cares of this life.
np1 av vbz dt ord n1, pc-acp vvi p-acp n1, pc-acp vvi av dt n1, cst po12 n2 vbb xx vvn p-acp vvg cc n1, cc dt n2 pp-f d n1.
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The third is that Christ here adviseth to, to Take heed. As I told you before, it is to apply our thoughts.
The third is that christ Here adviseth to, to Take heed. As I told you before, it is to apply our thoughts.
dt ord vbz cst np1 av vvz p-acp, p-acp vvb n1. c-acp pns11 vvd pn22 a-acp, pn31 vbz pc-acp vvi po12 n2.
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Let us intend our thoughts, consider with our selves what we doe, say with our selues thus;
Let us intend our thoughts, Consider with our selves what we do, say with our selves thus;
vvb pno12 vvi po12 n2, vvb p-acp po12 n2 r-crq pns12 vdb, vvb p-acp po12 n2 av;
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Shall I take that meate which God hath given mee for my support, for the undoing of my selfe? Shall I take that hee hath given mee to doe him service, shall I use it to difinable mee for his seruice? And so for Wine and strong drinke that hee hath given me to cheare my selfe;
Shall I take that meat which God hath given me for my support, for the undoing of my self? Shall I take that he hath given me to do him service, shall I use it to difinable me for his service? And so for Wine and strong drink that he hath given me to cheer my self;
vmb pns11 vvi d n1 r-crq np1 vhz vvn pno11 p-acp po11 n1, p-acp dt n-vvg pp-f po11 n1? vmb pns11 vvi cst pns31 vhz vvn pno11 pc-acp vdi pno31 n1, vmb pns11 vvi pn31 p-acp j pno11 p-acp po31 n1? cc av p-acp n1 cc j n1 cst pns31 vhz vvn pno11 pc-acp vvi po11 n1;
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shall I use them for the oppressing and overcharging my selfe? And the world that God hath given me for a servant, shall I inslave my selfe to the world as my Lord? This is the third rule, to take heed, to apply our thoughts,
shall I use them for the oppressing and overcharging my self? And the world that God hath given me for a servant, shall I enslave my self to the world as my Lord? This is the third Rule, to take heed, to apply our thoughts,
vmb pns11 vvi pno32 p-acp dt j-vvg cc vvg po11 n1? cc dt n1 cst np1 vhz vvn pno11 p-acp dt n1, vmb pns11 vvi po11 n1 p-acp dt n1 p-acp po11 n1? d vbz dt ord n1, pc-acp vvi n1, pc-acp vvi po12 n2,
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and take heed what wee doe.
and take heed what we do.
cc vvb n1 r-crq pns12 vdb.
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The fourth and last, is that which Christ adviseth his Disciples here, alway to thinke with our selves, to be frequent in the meditation of this day, of the last day, either of death or judgement:
The fourth and last, is that which christ adviseth his Disciples Here, always to think with our selves, to be frequent in the meditation of this day, of the last day, either of death or judgement:
dt ord cc ord, vbz d r-crq np1 vvz po31 n2 av, av pc-acp vvi p-acp po12 n2, pc-acp vbi j p-acp dt n1 pp-f d n1, pp-f dt ord n1, av-d pp-f n1 cc n1:
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let us thinke with our selves (then which meditation nothing is more powerfull to weane our thoughts,
let us think with our selves (then which meditation nothing is more powerful to wean our thoughts,
vvb pno12 vvi p-acp po12 n2 (cs r-crq n1 pix vbz av-dc j pc-acp vvi po12 n2,
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and affections from the things below) a day will come, when all shall bee drawne before the dreadfull Tribunall of God:
and affections from the things below) a day will come, when all shall be drawn before the dreadful Tribunal of God:
cc n2 p-acp dt n2 p-acp) dt n1 vmb vvi, c-crq d vmb vbi vvn p-acp dt j n1 pp-f np1:
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we know not our selves in particular how soone.
we know not our selves in particular how soon.
pns12 vvb xx po12 n2 p-acp j c-crq av.
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Now thinke with our selves, What if that day should come? What if I should die being overcharged with surfeiting or drunkennesse,
Now think with our selves, What if that day should come? What if I should die being overcharged with surfeiting or Drunkenness,
av vvb p-acp po12 n2, q-crq cs d n1 vmd vvi? q-crq cs pns11 vmd zz vbg vvn p-acp vvg cc n1,
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or the cares of this life? with what face, or forehead should I appeare before God, being overburdened with these things,
or the Cares of this life? with what face, or forehead should I appear before God, being overburdened with these things,
cc dt n2 pp-f d n1? p-acp q-crq n1, cc n1 vmd pns11 vvi p-acp np1, vbg vvn p-acp d n2,
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and being earthly, and sensuall? That is the fourth Rule, to be frequent in the meditation of the last day, this will take away the edge of our immoderate desires of the things below.
and being earthly, and sensual? That is the fourth Rule, to be frequent in the meditation of the last day, this will take away the edge of our immoderate Desires of the things below.
cc vbg j, cc j? cst vbz dt ord n1, pc-acp vbi j p-acp dt n1 pp-f dt ord n1, d vmb vvi av dt n1 pp-f po12 j n2 pp-f dt n2 a-acp.
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This shall suffice to bee spoken of the first part, the caution, from the first word, Take heed.
This shall suffice to be spoken of the First part, the caution, from the First word, Take heed.
d vmb vvi pc-acp vbi vvn pp-f dt ord n1, dt n1, p-acp dt ord n1, vvb n1.
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I come to the second part, the persons to whom Christ gives this charge, to take heed; Take heed to your selves.
I come to the second part, the Persons to whom christ gives this charge, to take heed; Take heed to your selves.
pns11 vvb p-acp dt ord n1, dt n2 p-acp ro-crq np1 vvz d n1, pc-acp vvi n1; vvb n1 p-acp po22 n2.
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But who are they that Christ gives this charge, to take heed to themselves?
But who Are they that christ gives this charge, to take heed to themselves?
cc-acp r-crq vbr pns32 cst np1 vvz d n1, pc-acp vvi n1 p-acp px32?
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I answer, first immediatly to the Disciples, but in them, and from them to us also. Well;
I answer, First immediately to the Disciples, but in them, and from them to us also. Well;
pns11 vvb, ord av-j p-acp dt n2, cc-acp p-acp pno32, cc p-acp pno32 p-acp pno12 av. av;
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first immediatly to his Disciples, but who were those Disciples? They were those whom hee had chosen out of all mankind to preach,
First immediately to his Disciples, but who were those Disciples? They were those whom he had chosen out of all mankind to preach,
ord av-j p-acp po31 n2, cc-acp q-crq vbdr d n2? pns32 vbdr d r-crq pns31 vhd vvn av pp-f d n1 pc-acp vvi,
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and publish his Gospell to the world:
and publish his Gospel to the world:
cc vvi po31 n1 p-acp dt n1:
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yea, they were they who already had preached the Gospell through Iudea: they were those that Christ chose in his pilgrimage upon earth, to bee his especiall followers and retinue:
yea, they were they who already had preached the Gospel through Iudea: they were those that christ chosen in his pilgrimage upon earth, to be his especial followers and retinue:
uh, pns32 vbdr pns32 r-crq av vhd vvn dt n1 p-acp np1: pns32 vbdr d cst np1 vvd p-acp po31 n1 p-acp n1, pc-acp vbi po31 j n2 cc n1:
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those that hee endowed with especiall priviledges, and prerogatiues:
those that he endowed with especial privileges, and prerogatives:
d cst pns31 vvd p-acp j n2, cc n2:
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those that had beene partakers of his gracious Sermons, he labours to weane the hearts of them from surfeiting and drunkennesse,
those that had been partakers of his gracious Sermons, he labours to wean the hearts of them from surfeiting and Drunkenness,
d cst vhd vbn n2 pp-f po31 j n2, pns31 vvz pc-acp vvi dt n2 pp-f pno32 p-acp vvg cc n1,
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and the cares of this life.
and the Cares of this life.
cc dt n2 pp-f d n1.
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Nay, that which is more then any Sermon, they were eye-witnesses of his life, that was free from drunkennesse or surfeiting,
Nay, that which is more then any Sermon, they were Eyewitnesses of his life, that was free from Drunkenness or surfeiting,
uh-x, cst r-crq vbz av-dc cs d n1, pns32 vbdr n2 pp-f po31 n1, cst vbds j p-acp n1 cc vvg,
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or the cares of this life; these were they to whom Christ gives the charge to take heed to themselves.
or the Cares of this life; these were they to whom christ gives the charge to take heed to themselves.
cc dt n2 pp-f d n1; d vbdr pns32 p-acp ro-crq np1 vvz dt n1 pc-acp vvi n1 p-acp px32.
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Well, the conclusion is, that The best men, those that are most eminent for knowledge and pietie, those that have the greatest priviledges,
Well, the conclusion is, that The best men, those that Are most eminent for knowledge and piety, those that have the greatest privileges,
uh-av, dt n1 vbz, cst dt js n2, d cst vbr av-ds j p-acp n1 cc n1, d cst vhb dt js n2,
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and prerogatives, even the Disciples of Christ have need to be admonished to take heed, lest their hearts bee overcharged with surfeiting and drunkennesse, and the cares of this life.
and prerogatives, even the Disciples of christ have need to be admonished to take heed, lest their hearts be overcharged with surfeiting and Drunkenness, and the Cares of this life.
cc n2, av dt n2 pp-f np1 vhb n1 pc-acp vbi vvn pc-acp vvi n1, cs po32 n2 vbb vvn p-acp vvg cc n1, cc dt n2 pp-f d n1.
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You see whom the persons are that Christ gives this charge unto, to his Disciples.
You see whom the Persons Are that christ gives this charge unto, to his Disciples.
pn22 vvb r-crq dt n2 vbr d np1 vvz d n1 p-acp, p-acp po31 n2.
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I say, the best men, those that are most eminent for gifts, and have the greatest priviledges,
I say, the best men, those that Are most eminent for Gifts, and have the greatest privileges,
pns11 vvb, dt js n2, d cst vbr av-ds j p-acp n2, cc vhb dt js n2,
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and prerogatives, even the Disciples of Christ have need to bee admonished, lest their hearts bee overpressed with surfetting, &c. There is no man, saith S. Austin, that can be secure in this life, which is but one continuall temptation.
and prerogatives, even the Disciples of christ have need to be admonished, lest their hearts be overpressed with surfeiting, etc. There is no man, Says S. Austin, that can be secure in this life, which is but one continual temptation.
cc n2, av dt n2 pp-f np1 vhb n1 pc-acp vbi vvn, cs po32 n2 vbb vvn p-acp vvg, av pc-acp vbz dx n1, vvz n1 np1, cst vmb vbi j p-acp d n1, r-crq vbz p-acp crd j n1.
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Wee can never bee secure, as long as wee live in that estate, wherein of worse wee may be better,
we can never be secure, as long as we live in that estate, wherein of Worse we may be better,
pns12 vmb av-x vbi j, c-acp av-j c-acp pns12 vvb p-acp d n1, c-crq pp-f av-jc pns12 vmb vbi jc,
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and of better we may be worse, So farre as we may goe up the streame,
and of better we may be Worse, So Far as we may go up the stream,
cc pp-f j pns12 vmb vbi jc, av av-j c-acp pns12 vmb vvi a-acp dt n1,
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if wee use care, and plie the oare, so farre we may goe downe the streame if we slacke our care.
if we use care, and ply the oar, so Far we may go down the stream if we slack our care.
cs pns12 vvb n1, cc vvi dt n1, av av-j pns12 vmb vvi a-acp dt n1 cs pns12 vvb po12 n1.
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Now, the reason why the best want admonition is, because though they bee the best men,
Now, the reason why the best want admonition is, Because though they be the best men,
av, dt n1 c-crq dt js n1 n1 vbz, c-acp cs pns32 vbb dt js n2,
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though they bee never so eminent for gifts or graces, though they be endowed with never so many prerogatives, still they are but men.
though they be never so eminent for Gifts or graces, though they be endowed with never so many prerogatives, still they Are but men.
cs pns32 vbb av-x av j p-acp n2 cc n2, cs pns32 vbb vvn p-acp av-x av d n2, av pns32 vbr p-acp n2.
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Lot, hee that preserved himselfe in Sodome unspotted, and unstained in the middest of an impure generation;Lot, he that preserved himself in Sodom unspotted, and unstained in the midst of an impure generation;
n1, pns31 cst vvd px31 p-acp np1 j, cc j p-acp dt n1 pp-f dt j n1;
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yet in the mount hee was twice shamefully overcome with drunkennesse.
yet in the mount he was twice shamefully overcome with Drunkenness.
av p-acp dt n1 pns31 vbds av av-j vvn p-acp n1.
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Secondly, the best men have need to bee admonished to take heed, because the best men are in the greatest danger:
Secondly, the best men have need to be admonished to take heed, Because the best men Are in the greatest danger:
ord, dt js n2 vhb n1 pc-acp vbi vvn pc-acp vvi n1, p-acp dt js n2 vbr p-acp dt js n1:
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not in respect of themselves, but in respect of their enemies;
not in respect of themselves, but in respect of their enemies;
xx p-acp n1 pp-f px32, cc-acp p-acp n1 pp-f po32 n2;
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the reason is, because Satan desireth more covetingly, and more thirstingly to overthrow them then others.
the reason is, Because Satan Desires more covetingly, and more thirstingly to overthrow them then Others.
dt n1 vbz, c-acp np1 vvz av-dc av-j, cc av-dc av-j pc-acp vvi pno32 av n2-jn.
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Now the more danger they are in, the more need of caution they have.
Now the more danger they Are in, the more need of caution they have.
av dt av-dc n1 pns32 vbr p-acp, dt av-dc n1 pp-f n1 pns32 vhb.
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Simon, Simon, Satan hath desired to winnow thee, saith Christ to Peter, Luke 22. Nay, that is not all. Simon, Simon, Satan hath desired to winnow thee, Says christ to Peter, Lycia 22. Nay, that is not all.
np1, np1, np1 vhz vvn pc-acp vvi pno21, vvz np1 p-acp np1, av crd uh, cst vbz xx d.
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Satan hath earnestly, thirstingly, covetingly desired to winnow thee; that is the meaning of the Word, hee saith not Simon, Satan hath desired to winnow thee;
Satan hath earnestly, thirstingly, covetingly desired to winnow thee; that is the meaning of the Word, he Says not Simon, Satan hath desired to winnow thee;
np1 vhz av-j, av-j, av-j vvn p-acp vvb pno21; cst vbz dt n1 pp-f dt n1, pns31 vvz xx np1, np1 vhz vvn pc-acp vvi pno21;
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but Sathan hath earnestly desired to winnow thee. Satan indeede desires to winnow all; but for Peter, and such as are like him, hee desires earnestly to winnow them.
but Sathan hath earnestly desired to winnow thee. Satan indeed Desires to winnow all; but for Peter, and such as Are like him, he Desires earnestly to winnow them.
p-acp np1 vhz av-j vvn pc-acp vvi pno21. np1 av vvz pc-acp vvi d; cc-acp c-acp np1, cc d c-acp vbr av-j pno31, pns31 vvz av-j pc-acp vvi pno32.
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As Pirates that set with the greatest fury upon the shippe, that is richest laden, so doth Sathan on such.
As Pirates that Set with the greatest fury upon the ship, that is Richest laden, so does Sathan on such.
p-acp n2 cst vvd p-acp dt js n1 p-acp dt n1, cst vbz js vvn, av vdz np1 p-acp d.
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Now the greater the danger is that they are in, the more neede they have to bee admonished to take heede.
Now the greater the danger is that they Are in, the more need they have to be admonished to take heed.
av dt jc dt n1 vbz d pns32 vbr p-acp, dt av-dc n1 pns32 vhb pc-acp vbi vvn pc-acp vvi n1.
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Thirdly, and lastly, not in respect of themselves onely, but in respect of others they have neede to take heed; Thirdly, and lastly, not in respect of themselves only, but in respect of Others they have need to take heed;
ord, cc ord, xx p-acp n1 pp-f px32 j, cc-acp p-acp n1 pp-f n2-jn pns32 vhb n1 pc-acp vvi n1;
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because if they fall others fall, they hurt others as much by the scandall, as they hurt themselves by the sinne.
Because if they fallen Others fallen, they hurt Others as much by the scandal, as they hurt themselves by the sin.
c-acp cs pns32 vvb n2-jn vvi, pns32 vvd n2-jn p-acp d p-acp dt n1, c-acp pns32 vvd px32 p-acp dt n1.
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Other mens sinnes hurt the persons that commit them, but the sinnes of great and eminent men, they are Plague sores that infect others. So Saint Paul Gal. 2.4.
Other men's Sins hurt the Persons that commit them, but the Sins of great and eminent men, they Are Plague sores that infect Others. So Saint Paul Gal. 2.4.
j-jn ng2 n2 vvi dt n2 d vvb pno32, cc-acp dt n2 pp-f j cc j n2, pns32 vbr n1 n2 cst vvb n2-jn. av n1 np1 np1 crd.
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saith he to Peter when hee temporized and played the Iew, Why dost thou compell the Gentiles to play the hipocrites? why,
Says he to Peter when he temporized and played the Iew, Why dost thou compel the Gentiles to play the Hypocrites? why,
vvz pns31 p-acp np1 c-crq pns31 vvn cc vvn dt np1, q-crq vd2 pns21 vvi dt n2-j pc-acp vvi dt n2? q-crq,
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how did Peter compell the Gentiles to play the Iews? saith Saint Austin in his 11. Epistle, not by any thing he preached to them, tending to that purpose, but by his example:
how did Peter compel the Gentiles to play the Iews? Says Saint Austin in his 11. Epistle, not by any thing he preached to them, tending to that purpose, but by his Exampl:
q-crq vdd np1 vvi dt n2-j pc-acp vvi dt np2? vvz n1 np1 p-acp po31 crd n1, xx p-acp d n1 pns31 vvd p-acp pno32, vvg p-acp d n1, cc-acp p-acp po31 n1:
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the very example of such a man as Peter, so eminent, it offers a kinde of violence to the witnesses of it, it compells them to imitation:
the very Exampl of such a man as Peter, so eminent, it offers a kind of violence to the Witnesses of it, it compels them to imitation:
dt j n1 pp-f d dt n1 c-acp np1, av j, pn31 vvz dt n1 pp-f n1 p-acp dt n2 pp-f pn31, pn31 vvz pno32 p-acp n1:
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Therefore in this respect they have neede to be admonished to take heede that they doe not fall into these sinnes,
Therefore in this respect they have need to be admonished to take heed that they do not fallen into these Sins,
av p-acp d n1 pns32 vhb n1 pc-acp vbi vvn pc-acp vvi n1 cst pns32 vdb xx vvi p-acp d n2,
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because if their hearts bee overcharged with them it hurts others, their sinnes are Plague sores.
Because if their hearts be overcharged with them it hurts Others, their Sins Are Plague sores.
c-acp cs po32 n2 vbb vvn p-acp pno32 pn31 vvz n2-jn, po32 n2 vbr n1 n2.
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You see the truth of the Doctrine. To come to make some use of that that hath beene spoken.
You see the truth of the Doctrine. To come to make Some use of that that hath been spoken.
pn22 vvb dt n1 pp-f dt n1. p-acp vvb pc-acp vvi d n1 pp-f d cst vhz vbn vvn.
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If the best men have neede to bee admonished then the best men may here be admonished of their frailtie, of their weake condition;
If the best men have need to be admonished then the best men may Here be admonished of their frailty, of their weak condition;
cs dt js n2 vhb n1 pc-acp vbi vvn av dt js n2 vmb av vbi vvn pp-f po32 n1, pp-f po32 j n1;
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even the best men that are, those that have made the happiest profession of pietie, and grace:
even the best men that Are, those that have made the Happiest profession of piety, and grace:
av dt js n2 cst vbr, d cst vhb vvn dt js n1 pp-f n1, cc n1:
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those that are indued with the greatest priviledges, as long as they are here, they are but as little children, that their joynts are not confirmed and knit, that being left to themselves wee call upon them ever and anon to take heede that they fall not. 1 Cor. 10 12. saith the Apostle, Let him that stands take heede lest he fall.
those that Are endued with the greatest privileges, as long as they Are Here, they Are but as little children, that their Joints Are not confirmed and knit, that being left to themselves we call upon them ever and anon to take heed that they fallen not. 1 Cor. 10 12. Says the Apostle, Let him that Stands take heed lest he fallen.
d cst vbr vvn p-acp dt js n2, c-acp av-j c-acp pns32 vbr av, pns32 vbr p-acp c-acp j n2, cst po32 n2 vbr xx vvn cc vvn, cst vbg vvn p-acp px32 pns12 vvb p-acp pno32 av cc av pc-acp vvi n1 cst pns32 vvb xx. crd np1 crd crd vvz dt n1, vvb pno31 cst vvz vvi n1 cs pns31 vvb.
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Who were those to whom the Apostle gives this caution? To them that were rich in all knowledge, that were destitute of no gift, 1 Cor. 1.12.
Who were those to whom the Apostle gives this caution? To them that were rich in all knowledge, that were destitute of no gift, 1 Cor. 1.12.
r-crq vbdr d p-acp ro-crq dt n1 vvz d n1? p-acp pno32 cst vbdr j p-acp d n1, cst vbdr j pp-f dx n1, crd np1 crd.
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Marke, they were rich in all speech, and knowledge, and destitute of no gift, and yet these that stand have neede to bee admonished, to take heede lest they fall.
Mark, they were rich in all speech, and knowledge, and destitute of no gift, and yet these that stand have need to be admonished, to take heed lest they fallen.
n1, pns32 vbdr j p-acp d n1, cc n1, cc j pp-f dx n1, cc av d cst vvb vhb n1 pc-acp vbi vvn, pc-acp vvi n1 cs pns32 vvb.
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Secondly, if the best men have neede of admonition, then it should teach the best men to suffer with patience the words of admonition, out of conscience of their neede. Secondly, if the best men have need of admonition, then it should teach the best men to suffer with patience the words of admonition, out of conscience of their need.
ord, cs dt js n2 vhb n1 pp-f n1, cs pn31 vmd vvi dt js n2 pc-acp vvi p-acp n1 dt n2 pp-f n1, av pp-f n1 pp-f po32 n1.
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That is the reason why many men take with such impatience the words of admonition,
That is the reason why many men take with such impatience the words of admonition,
cst vbz dt n1 c-crq d n2 vvb p-acp d n1 dt n2 pp-f n1,
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because they are strangers to themselves they know not their owne weakenesse, they thinke they have no neede of admonition.
Because they Are Strangers to themselves they know not their own weakness, they think they have no need of admonition.
c-acp pns32 vbr n2 p-acp px32 pns32 vvb xx po32 d n1, pns32 vvb pns32 vhb dx n1 pp-f n1.
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And that is the reason they returne hatred for good will, when they are admonished to reproach and revile them that admonish them.
And that is the reason they return hatred for good will, when they Are admonished to reproach and revile them that admonish them.
cc cst vbz dt n1 pns32 vvb n1 p-acp j n1, c-crq pns32 vbr vvn p-acp n1 cc vvi pno32 cst vvb pno32.
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Saith the wise man, Prov. 9.8. Rebuke not a scorner least he hate thee, but rebuke a wise man and he will love thee.
Says the wise man, Curae 9.8. Rebuke not a scorner lest he hate thee, but rebuke a wise man and he will love thee.
vvz dt j n1, np1 crd. vvb xx dt n1 cs pns31 vvb pno21, cc-acp vvb dt j n1 cc pns31 vmb vvi pno21.
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Why would hee not have a man rebuke a scorner? every scorner is a proud man, he knowes not himselfe, hee is a foole.
Why would he not have a man rebuke a scorner? every scorner is a proud man, he knows not himself, he is a fool.
q-crq vmd pns31 xx vhi dt n1 vvi dt n1? d n1 vbz dt j n1, pns31 vvz xx px31, pns31 vbz dt n1.
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Now every foole is a stranger to himselfe, hee knowes not himselfe and his owne weakenesse,
Now every fool is a stranger to himself, he knows not himself and his own weakness,
av d n1 vbz dt n1 p-acp px31, pns31 vvz xx px31 cc po31 d n1,
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if a man reproove such a one he cannot expect but to bee hated: Hee thinkes hee goes not about to heale him but to make him sore.
if a man reprove such a one he cannot expect but to be hated: He thinks he Goes not about to heal him but to make him soar.
cs dt n1 vvi d dt pi pns31 vmbx vvi cc-acp pc-acp vbi vvn: pns31 vvz pns31 vvz xx p-acp pc-acp vvi pno31 p-acp pc-acp vvi pno31 av-j.
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But saith hee, reproove a wise man and hee will love thee, why? hee is a wise man, hee knowes his owne weakenesse (for that is a speciall point of wisedome) hee knowes how apt hee is to offend, how prone to be secure:
But Says he, reprove a wise man and he will love thee, why? he is a wise man, he knows his own weakness (for that is a special point of Wisdom) he knows how apt he is to offend, how prove to be secure:
p-acp vvz pns31, vvb dt j n1 cc pns31 vmb vvi pno21, q-crq? pns31 vbz dt j n1, pns31 vvz po31 d n1 (c-acp d vbz dt j n1 pp-f n1) pns31 vvz c-crq j pns31 vbz pc-acp vvi, c-crq j pc-acp vbi j:
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therefore he thanks a man, he takes it kindly, (out of conscience of his owne weakenesse) when hee is admonished, it comes as oyle to a wound,
Therefore he thanks a man, he Takes it kindly, (out of conscience of his own weakness) when he is admonished, it comes as oil to a wound,
av pns31 vvz dt n1, pns31 vvz pn31 av-j, (av pp-f n1 pp-f po31 d n1) c-crq pns31 vbz vvn, pn31 vvz p-acp n1 p-acp dt n1,
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as a fomentation to open the sore that the admonition may enter, and have its due effect,
as a fomentation to open the soar that the admonition may enter, and have its due Effect,
c-acp dt n1 pc-acp vvi dt n1 cst dt n1 vmb vvi, cc vhb po31 j-jn n1,
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so it followes in the ninth verse there admonish a wise man and he will be wiser.
so it follows in the ninth verse there admonish a wise man and he will be Wiser.
av pn31 vvz p-acp dt ord n1 a-acp vvb dt j n1 cc pns31 vmb vbi jc.
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Thirdly, if the best men have neede of admonition, then those of us that thinke our selves to have made the greatest proficiencie in goodnesse, let us know and demeane our selves as those that are sicke, that neede Physick, not onely courteously and thankefully to accept of the remedy,
Thirdly, if the best men have need of admonition, then those of us that think our selves to have made the greatest proficiency in Goodness, let us know and demean our selves as those that Are sick, that need Physic, not only courteously and thankfully to accept of the remedy,
ord, cs dt js n2 vhb n1 pp-f n1, cs d pp-f pno12 cst vvb po12 n2 pc-acp vhi vvn dt js n1 p-acp n1, vvb pno12 vvi cc vvi po12 n2 c-acp d cst vbr j, cst vvb n1, xx av-j av-j cc av-j pc-acp vvi pp-f dt n1,
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when it is tendred casually, but to consult with the Physitian and Apothecatie where it is to bee had.
when it is tendered casually, but to consult with the physician and Apothecatie where it is to be had.
c-crq pn31 vbz vvn av-j, cc-acp pc-acp vvi p-acp dt n1 cc n1 c-crq pn31 vbz pc-acp vbi vhn.
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So let us not onely accept of admonition when it is tendred, but repaire to the places where we may be admonished.
So let us not only accept of admonition when it is tendered, but repair to the places where we may be admonished.
av vvb pno12 xx j vvb pp-f n1 c-crq pn31 vbz vvn, cc-acp vvi p-acp dt n2 c-crq pns12 vmb vbi vvn.
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Let us diligently reade the word of God, that God hath left (though not for that end onely,
Let us diligently read the word of God, that God hath left (though not for that end only,
vvb pno12 av-j vvi dt n1 pp-f np1, cst np1 vhz vvn (cs xx p-acp d n1 av-j,
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as Bellarmine falsly, but yet for that end too) to admonish and to teach us to take heede of these, and other sinnes:
as Bellarmine falsely, but yet for that end too) to admonish and to teach us to take heed of these, and other Sins:
c-acp np1 av-j, cc-acp av c-acp d n1 av) pc-acp vvi cc pc-acp vvi pno12 pc-acp vvi n1 pp-f d, cc j-jn n2:
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Let us diligently repaire to Gods ordinances, to the ministery of the word, which God hath ordained to admonish us, 1 Thes. 5.12.
Let us diligently repair to God's ordinances, to the Ministry of the word, which God hath ordained to admonish us, 1 Thebes 5.12.
vvb pno12 av-j vvi p-acp npg1 n2, p-acp dt n1 pp-f dt n1, r-crq np1 vhz vvn pc-acp vvi pno12, crd np1 crd.
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God knowes how apt we are to be secure notwithstanding wee are beset and beseiged,
God knows how apt we Are to be secure notwithstanding we Are beset and besieged,
np1 vvz c-crq j pns12 vbr pc-acp vbi j c-acp pns12 vbr vvn cc vvd,
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and begirt with dangers, therefore God hath appointed the Ministers as watchmen, as Sentinells to espie dangers a farre off,
and begirt with dangers, Therefore God hath appointed the Ministers as watchmen, as Sentinels to espy dangers a Far off,
cc vvn p-acp n2, av np1 vhz vvn dt n2 p-acp n2, c-acp n2 pc-acp vvi n2 dt av-j a-acp,
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and to give us notice when dangers come; they ring the allarme that we may provide for our selves.
and to give us notice when dangers come; they ring the alarm that we may provide for our selves.
cc pc-acp vvi pno12 n1 c-crq n2 vvb; pns32 vvb dt n1 cst pns12 vmb vvi p-acp po12 n2.
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Therefore wee should diligently goe to the Word that we may be admonished of the dangers, least we be surprized unawares.
Therefore we should diligently go to the Word that we may be admonished of the dangers, lest we be surprised unawares.
av pns12 vmd av-j vvi p-acp dt n1 cst pns12 vmb vbi vvn pp-f dt n2, cs pns12 vbb vvn av-j.
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I remember the saying of that Generall, presuming on a mans owne strength is the greatest weakenesse,
I Remember the saying of that General, presuming on a men own strength is the greatest weakness,
pns11 vvb dt n-vvg pp-f d n1, vvg p-acp dt ng1 d n1 vbz dt js n1,
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and the ready way to betray himselfe to dangers is to contemne them. You see the persons to whom Christ gives this charge, Take heede to your selves. Least at any time.
and the ready Way to betray himself to dangers is to contemn them. You see the Persons to whom christ gives this charge, Take heed to your selves. lest At any time.
cc dt j n1 pc-acp vvi px31 p-acp n2 vbz pc-acp vvi pno32. pn22 vvb dt n2 p-acp ro-crq np1 vvz d n1, vvb n1 p-acp po22 n2. cs p-acp d n1.
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It seemes then it is not sufficient to take heede for a while, for a day, It seems then it is not sufficient to take heed for a while, for a day,
pn31 vvz av pn31 vbz xx j pc-acp vvi n1 p-acp dt n1, p-acp dt n1,
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or a moneth or a yeare, but our care and caution it must be constant and continuall.
or a Monn or a year, but our care and caution it must be constant and continual.
cc dt n1 cc dt n1, cc-acp po12 n1 cc n1 pn31 vmb vbi j cc j.
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Hee doth not say take heede least at sometime;
He does not say take heed least At sometime;
pns31 vdz xx vvi vvb n1 ds p-acp av;
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but take heed least at any time your hearts be overcharged, &c. It is our Saviours counsell in the 36. verse of this Chapter, Watch therefore and pray alway:
but take heed lest At any time your hearts be overcharged, etc. It is our Saviors counsel in the 36. verse of this Chapter, Watch Therefore and pray always:
cc-acp vvb n1 cs p-acp d n1 po22 n2 vbb vvn, av pn31 vbz po12 ng1 n1 p-acp dt crd n1 pp-f d n1, vvb av cc vvb av:
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he that would watch alway, must take heede least his heart bee overcharged at any time;
he that would watch always, must take heed lest his heart be overcharged At any time;
pns31 cst vmd vvi av, vmb vvi n1 cs po31 n1 vbi vvn p-acp d n1;
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why? because if the heart bee overcharged at any time, hee cannot at that time watch.
why? Because if the heart be overcharged At any time, he cannot At that time watch.
q-crq? c-acp cs dt n1 vbi vvn p-acp d n1, pns31 vmbx p-acp d n1 n1.
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For as a mans body that is overcharged with meate and drinke, he is inclined to sleepe;
For as a men body that is overcharged with meat and drink, he is inclined to sleep;
p-acp p-acp dt ng1 n1 cst vbz vvn p-acp n1 cc vvi, pns31 vbz vvn pc-acp vvi;
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so when a man is drunke and eaten up with covetousnesse, he is inclined to sleep insinne, he cannot watch;
so when a man is drunk and eaten up with covetousness, he is inclined to sleep insinne, he cannot watch;
av c-crq dt n1 vbz vvn cc vvn a-acp p-acp n1, pns31 vbz vvn pc-acp vvi n1, pns31 vmbx vvi;
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therefore if wee would watch we must alway take heede least at any time our hearts be overcharged.
Therefore if we would watch we must always take heed lest At any time our hearts be overcharged.
av cs pns12 vmd vvi pns12 vmb av vvi n1 cs p-acp d n1 po12 n2 vbb vvn.
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And Christ implies the reason in the words of the Text, Least the day come upon you unawares.
And christ Implies the reason in the words of the Text, lest the day come upon you unawares.
cc np1 vvz dt n1 p-acp dt n2 pp-f dt n1, cs dt n1 vvb p-acp pn22 av-j.
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The summe and substance of this our care and caution, ought to be answerable to the danger,
The sum and substance of this our care and caution, ought to be answerable to the danger,
dt n1 cc n1 pp-f d po12 n1 cc n1, pi pc-acp vbi j p-acp dt n1,
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now that is not for a time onely, but continually.
now that is not for a time only, but continually.
av cst vbz xx p-acp dt n1 av-j, cc-acp av-j.
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First, there is danger least we be overtaken with these sinnes, that is the first danger.
First, there is danger lest we be overtaken with these Sins, that is the First danger.
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We know Lot, hee that lived soberly in the midst of a sensuall impure generation:
We know Lot, he that lived soberly in the midst of a sensual impure generation:
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yet when hee was in the mount, when hee slacked his guard but a while, hee was twice overcome with the sinne of drunkennesse:
yet when he was in the mount, when he slacked his guard but a while, he was twice overcome with the sin of Drunkenness:
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therefore we must take heed alway, because we are al way in danger to be overtaken. Secondly, there is another danger;
Therefore we must take heed always, Because we Are all Way in danger to be overtaken. Secondly, there is Another danger;
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as there is danger least wee be overtaken with the sin, so there is danger least we be overtaken with judgement, eyther the day of death, or the day of judgement.
as there is danger lest we be overtaken with the since, so there is danger lest we be overtaken with judgement, either the day of death, or the day of judgement.
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So the rich man Luke 12. he was anxious, thinking of pulling down his old barnes,
So the rich man Lycia 12. he was anxious, thinking of pulling down his old Barns,
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and inlarging them, and at that time God requires his soule.
and enlarging them, and At that time God requires his soul.
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Wee see here at that time when his heart was overcharged with the cares of this life, death surprizeth him, and he was taken away.
we see Here At that time when his heart was overcharged with the Cares of this life, death surpriseth him, and he was taken away.
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Or else if not the day of death, the day of judgement, for so Christ saith in the next verse, the day of judgement shall come as a snare upon the world. There is something in that;
Or Else if not the day of death, the day of judgement, for so christ Says in the next verse, the day of judgement shall come as a snare upon the world. There is something in that;
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as birds, wee see commonly they are entangled in the snare that is cast over them when they are eating,
as Birds, we see commonly they Are entangled in the snare that is cast over them when they Are eating,
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so the world when they are eating and drinking and sensuall, that day shall come upon them as the snare on the birds when they were eating.
so the world when they Are eating and drinking and sensual, that day shall come upon them as the snare on the Birds when they were eating.
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So Christ saith, Luke 17. looke as it was in the time of Lot, when Sodome and Gomorah was destroyed so it shall be when the world shall be destroyed: So christ Says, Lycia 17. look as it was in the time of Lot, when Sodom and Gomorrah was destroyed so it shall be when the world shall be destroyed:
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they shall be eating and drinking, and buying and selling. They shall be eating and drinking;
they shall be eating and drinking, and buying and selling. They shall be eating and drinking;
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is there any harme in that? No, that is not the meaning of it,
is there any harm in that? No, that is not the meaning of it,
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but eating sensually, and drinking immoderately, and buying and selling covetously then that day shall come upon them.
but eating sensually, and drinking immoderately, and buying and selling covetously then that day shall come upon them.
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So that here is danger, continuall danger, least we be overtaken with these sins at all times,
So that Here is danger, continual danger, lest we be overtaken with these Sins At all times,
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or least death or the day of judgement overtake us at all times, therefore our care should be alway, Least at any time.
or least death or the day of judgement overtake us At all times, Therefore our care should be always, lest At any time.
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But alas if we looke to the practice of men, how farre is it from this continuall care!
But alas if we look to the practice of men, how Far is it from this continual care!
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we neede no other example, but this ordinary practice of dunkennesse, surfeiting and covetousnesse, if it were no where else but in this Citie: we need no other Exampl, but this ordinary practice of dunkennesse, surfeiting and covetousness, if it were no where Else but in this city:
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men are so farre from watching, as that they thinke it lawfull for them to have ther hearts overcharged.
men Are so Far from watching, as that they think it lawful for them to have their hearts overcharged.
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For surfeiting, they thinke it sometimes lawfull to give liberty, and reynes, to bee overcharged with it:
For surfeiting, they think it sometime lawful to give liberty, and reins, to be overcharged with it:
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As at Christmas, the time of the comming of Christ, as if they could not celebrate the comming of Christ in the flesh, except themselues become fleshly.
As At Christmas, the time of the coming of christ, as if they could not celebrate the coming of christ in the Flesh, except themselves become fleshly.
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And at the beginning of Lent, as if they intended to revenge themselves on God before hand,
And At the beginning of Lent, as if they intended to revenge themselves on God before hand,
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and since he will needs have them fast, they will get in his booke as farre as they can by surfeiting.
and since he will needs have them fast, they will get in his book as Far as they can by surfeiting.
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And so, on the holidayes, as if by celebrating of holy dayes, they must needs become unholy.
And so, on the holidays, as if by celebrating of holy days, they must needs become unholy.
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And so in some times, people thinke it not onely unlawfull, but that they are bound to be drunke,
And so in Some times, people think it not only unlawful, but that they Are bound to be drunk,
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as at Nuptialls, or at the Coronation of a King, they thinke it a point of duty to bee drunke that day,
as At Nuptials, or At the Coronation of a King, they think it a point of duty to be drunk that day,
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and they that are not drunke then (as they sayd to Pilate) hee is not Cesars friend.
and they that Are not drunk then (as they said to Pilate) he is not Caesars friend.
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And so at the meeting of friends, as if they could not meet friendly, and courteously,
And so At the meeting of Friends, as if they could not meet friendly, and courteously,
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except they bee enemies to themselves, or as if they could not expresse humanitie unlesse by drunkennesse they overwhelme and loose it.
except they be enemies to themselves, or as if they could not express humanity unless by Drunkenness they overwhelm and lose it.
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And so at the meeting of strangers, men thinke it lawfull to be drunke, (it is the manner of some to doe so) as if the way to entertaine stangers were to become strangers to themselves.
And so At the meeting of Strangers, men think it lawful to be drunk, (it is the manner of Some to do so) as if the Way to entertain Strangers were to become Strangers to themselves.
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And so for the third, the cares of this life, some men are so farre from thinking of,
And so for the third, the Cares of this life, Some men Are so Far from thinking of,
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and using this caution alway, that they thinke they may sometimes suffer their hearts to be overcharged with the cares of this life.
and using this caution always, that they think they may sometime suffer their hearts to be overcharged with the Cares of this life.
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As when they are married and have a charge of Children.
As when they Are married and have a charge of Children.
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As if the same God that cared for them single, would not care for them when they are married;
As if the same God that cared for them single, would not care for them when they Are married;
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and as if the same providence that extends to Sparrowes, did not extend to Children, those that are made after the similitude and Image of God.
and as if the same providence that extends to Sparrows, did not extend to Children, those that Are made After the similitude and Image of God.
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Such men should remember, what Christ saith here, they should take heede least at any time their hearts be overcharged.
Such men should Remember, what christ Says Here, they should take heed lest At any time their hearts be overcharged.
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As there is no place, so there is no time that can dispence with these sins to make it lawfull to have our hearts overcharged with surfeiting and drunkennesse,
As there is no place, so there is no time that can dispense with these Sins to make it lawful to have our hearts overcharged with surfeiting and Drunkenness,
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and the cares of this life. Well saith David, Psal. 93. holinesse becommeth thy house forever.
and the Cares of this life. Well Says David, Psalm 93. holiness becomes thy house forever.
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Holinesse never weares out of fashion. If holinesse become Gods house for ever;
Holiness never wears out of fashion. If holiness become God's house for ever;
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then unholinesse, surfeiting and drunkennesse, and the cares of this life they never become Gods house.
then unholiness, surfeiting and Drunkenness, and the Cares of this life they never become God's house.
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And if they become not Gods house then they become not Gods Temple, his Chappell,
And if they become not God's house then they become not God's Temple, his Chapel,
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as wee are 1 Corinth. 6. saith the Apostle, Know yee not that you are the Temples of the holy Ghost? Let us then bee advised to take heed as Christ saith here, lest our hearts bee over-charged with surfeiting or drunkennesse,
as we Are 1 Corinth. 6. Says the Apostle, Know ye not that you Are the Temples of the holy Ghost? Let us then be advised to take heed as christ Says Here, lest our hearts be overcharged with surfeiting or Drunkenness,
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or the cares of this life. or the Cares of this life.
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Take heed lest at any time we defile and polute the Temple of God with these sinnes.
Take heed lest At any time we defile and pollute the Temple of God with these Sins.
vvb n1 cs p-acp d n1 pns12 vvb cc vvi dt n1 pp-f np1 p-acp d n2.
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Remember, as in all vertues so in this, the crowne is vigilancie, constancie, and continuance: we must not only watch, but we must watch continually.
remember, as in all Virtues so in this, the crown is vigilancy, constancy, and Continuance: we must not only watch, but we must watch continually.
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Wee must not not only take heed lest at some times, but lest at any time our hearts bee overcharged with surfeiting and drunkennesse,
we must not not only take heed lest At Some times, but lest At any time our hearts be overcharged with surfeiting and Drunkenness,
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and the cares of this life. Let us remember wee deale with such an enemie as will give us no truce, nor rest:and the Cares of this life. Let us Remember we deal with such an enemy as will give us no truce, nor rest:
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such a one as with whom wee can never have peace or truce, that daily layes waite to subvert us, that layes snares in our meate,
such a one as with whom we can never have peace or truce, that daily lays wait to subvert us, that lays snares in our meat,
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and drinke, and the things of this life: Indeed as Saint Chrysostome saith well, the whole world is but one snare.
and drink, and the things of this life: Indeed as Saint Chrysostom Says well, the Whole world is but one snare.
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Now if Sathan use this care continually to subvert us, shall wee not bee as continuall in our care, not to bee subverted? Shall he bee more diligent to worke our ruine,
Now if Sathan use this care continually to subvert us, shall we not be as continual in our care, not to be subverted? Shall he be more diligent to work our ruin,
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then wee shall bee to worke our safetie and salvation?
then we shall be to work our safety and salvation?
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As wee see those that are besieged, when a Towne or Citie is besieged with enemies, they doe not slacke their guard a moment:
As we see those that Are besieged, when a Town or city is besieged with enemies, they do not slack their guard a moment:
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because they feare that at that time the enemie may come on them, and surprize them:
Because they Fear that At that time the enemy may come on them, and surprise them:
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yet notwithstanding sometime they may slacke their guard, and not have harme, because the enemy may not know it.
yet notwithstanding sometime they may slack their guard, and not have harm, Because the enemy may not know it.
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But it is not so with our spirituall enemies, wee are surrounded with spirituall enemies, that not only watch all opportunities,
But it is not so with our spiritual enemies, we Are surrounded with spiritual enemies, that not only watch all opportunities,
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and take all advantages, but they know when wee give them advantage, when wee are secure and retchlesse, and they take it.
and take all advantages, but they know when we give them advantage, when we Are secure and retchless, and they take it.
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Therefore it concernes us to looke, lest at any time our hearts be overcharged.
Therefore it concerns us to look, lest At any time our hearts be overcharged.
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Let us not plead difficultie, and say it is a thing hard to stand upon our guard, wee cannot enjoy our selves.
Let us not plead difficulty, and say it is a thing hard to stand upon our guard, we cannot enjoy our selves.
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If the thing bee difficult, yet looke to the end, it is profitable:
If the thing be difficult, yet look to the end, it is profitable:
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lay the benefit we shall enjoy by this care in the other end, and that will make the care light As in a paire of ballance, if a a man lay weight in the one scale,
lay the benefit we shall enjoy by this care in the other end, and that will make the care Light As in a pair of balance, if a a man lay weight in the one scale,
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and none in the other, it will sinke:
and none in the other, it will sink:
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but if he lay a weight answerable in the other scale, the first will bee light, a man may lift it easily.
but if he lay a weight answerable in the other scale, the First will be Light, a man may lift it Easily.
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So let us lay this continuall care and caution in the one ballance, and the benefit that wee have by it in the other ballance,
So let us lay this continual care and caution in the one balance, and the benefit that we have by it in the other balance,
av vvb pno12 vvi d j n1 cc n1 p-acp dt crd n1, cc dt n1 cst pns12 vhb p-acp pn31 p-acp dt j-jn n1,
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and wee shall never grudge at our care.
and we shall never grudge At our care.
cc pns12 vmb av-x vvi p-acp po12 n1.
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1655
Let us thinke with our selves, while this care lasts, we are free from all other care;
Let us think with our selves, while this care lasts, we Are free from all other care;
vvb pno12 vvi p-acp po12 n2, cs d n1 vvz, pns12 vbr j p-acp d j-jn n1;
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and who would not care for a while upon condition to be eternally secured after.
and who would not care for a while upon condition to be eternally secured After.
cc q-crq vmd xx vvi p-acp dt n1 p-acp n1 pc-acp vbi av-j vvn a-acp.
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1657
I have done with the third point, how long we must take heed, in these words; Lest at any time.
I have done with the third point, how long we must take heed, in these words; Lest At any time.
pns11 vhb vdn p-acp dt ord n1, c-crq av-j pns12 vmb vvi n1, p-acp d n2; cs p-acp d n1.
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Now I proceed to the fourth part, that is, of what wee are to take heed, And that is first generall. Lest your hearts be over-charged.
Now I proceed to the fourth part, that is, of what we Are to take heed, And that is First general. Lest your hearts be overcharged.
av pns11 vvb p-acp dt ord n1, cst vbz, pp-f r-crq pns12 vbr pc-acp vvi n1, cc d vbz ord n1. cs po22 n2 vbb vvn.
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It seemes then, It is the Propertie of these sinnes, surfeiting and drunkennesse, and the cares of this life, to overcharge the heart, That is the point. It seems then, It is the Property of these Sins, surfeiting and Drunkenness, and the Cares of this life, to overcharge the heart, That is the point.
pn31 vvz av, pn31 vbz dt n1 pp-f d n2, vvg cc n1, cc dt n2 pp-f d n1, pc-acp vvi dt n1, cst vbz dt n1.
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Take heed, saith our Saviour, lest at any time your hearts bee overcharged. Take heed, Says our Saviour, lest At any time your hearts be overcharged.
vvb n1, vvz po12 n1, cs p-acp d n1 po22 n2 vbb vvn.
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1661
It implies that it is the propertie of these sinnes here mentioned to overcharge the heart.
It Implies that it is the property of these Sins Here mentioned to overcharge the heart.
pn31 vvz cst pn31 vbz dt n1 pp-f d n2 av vvn pc-acp vvi dt n1.
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1662
Looke what a milstone, or a talent of lead, is to the body, the same are these sinnes to the soule; (which is meant by the heart;
Look what a millstone, or a talon of led, is to the body, the same Are these Sins to the soul; (which is meant by the heart;
n1 q-crq dt n1, cc dt n1 pp-f n1, vbz p-acp dt n1, dt d vbr d n2 p-acp dt n1; (r-crq vbz vvn p-acp dt n1;
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1663
as S. Peter saith, the hidden man of the heart; that is, the hidden man of the soule) they over-presse, and burden the soule:
as S. Peter Says, the hidden man of the heart; that is, the hidden man of the soul) they overpress, and burden the soul:
c-acp n1 np1 vvz, dt j-vvn n1 pp-f dt n1; cst vbz, dt j-vvn n1 pp-f dt n1) pns32 j, cc vvi dt n1:
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1664
so much the Word here used implies, and imports in the Originall, Take heed to your selves, lest your hearts bee overcharged.
so much the Word Here used Implies, and imports in the Original, Take heed to your selves, lest your hearts be overcharged.
av d dt n1 av vvn vvz, cc vvz p-acp dt j-jn, vvb n1 p-acp po22 n2, cs po22 n2 vbb vvn.
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The Word comming from Balos, that signifies no ordinarie, portable burden, but a grievous oppressing burden (as the Etimologists have it:) such as cannot belifted,
The Word coming from Balos, that signifies no ordinary, portable burden, but a grievous oppressing burden (as the Etymologists have it:) such as cannot belifted,
dt n1 vvg p-acp np1, cst vvz dx j, j n1, cc-acp dt j j-vvg n1 (c-acp dt ng1 vhb pn31:) av c-acp vmbx vvn,
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but with an extraordinarie strength, with a Giants arme:
but with an extraordinary strength, with a Giants arm:
cc-acp p-acp dt j n1, p-acp dt n2 n1:
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1667
such are these sinnes to the soule, they are no ordinary, portable, but grievous oppressing burdens.
such Are these Sins to the soul, they Are no ordinary, portable, but grievous oppressing burdens.
d vbr d n2 p-acp dt n1, pns32 vbr dx j, j, cc-acp j j-vvg n2.
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1668
Now the grievousnesse of this burden appeares by these two things;
Now the grievousness of this burden appears by these two things;
av dt n1 pp-f d n1 vvz p-acp d crd n2;
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1669
First, these sinnes are such a burden to the soule, as presse the soule, as presse the soule from heaven to earth.
First, these Sins Are such a burden to the soul, as press the soul, as press the soul from heaven to earth.
ord, d n2 vbr d dt n1 p-acp dt n1, c-acp vvb dt n1, c-acp vvb dt n1 p-acp n1 p-acp n1.
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1670
Secondly, they are such a burden, as except they bee disburdened, except we acquit our selves of them, they will presse our soules downe from earth to hell.
Secondly, they Are such a burden, as except they be disburdened, except we acquit our selves of them, they will press our Souls down from earth to hell.
ord, pns32 vbr d dt n1, c-acp c-acp pns32 vbb vvn, c-acp pns12 vvb po12 n2 pp-f pno32, pns32 vmb vvi po12 n2 a-acp p-acp n1 p-acp n1.
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1671
First, the presse the soule from heaven to earth, from heavenly affections to earthly.
First, the press the soul from heaven to earth, from heavenly affections to earthly.
ord, dt n1 dt n1 p-acp n1 p-acp n1, p-acp j n2 p-acp j.
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1672
Looke as a man is oppressed with a great burden, from which hee is not able to rise,
Look as a man is oppressed with a great burden, from which he is not able to rise,
n1 p-acp dt n1 vbz vvn p-acp dt j n1, p-acp r-crq pns31 vbz xx j pc-acp vvi,
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1673
nor to stirre hand nor foot to helpe himselfe for the doing of any thing: so it is with a man, when his soule is overcharged with surfeiting and drunkennesse,
nor to stir hand nor foot to help himself for the doing of any thing: so it is with a man, when his soul is overcharged with surfeiting and Drunkenness,
ccx pc-acp vvi n1 ccx n1 pc-acp vvi px31 p-acp dt vdg pp-f d n1: av pn31 vbz p-acp dt n1, c-crq po31 n1 vbz vvn p-acp vvg cc n1,
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1674
and the cares of this life:
and the Cares of this life:
cc dt n2 pp-f d n1:
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1675
hee is oppressed with a grievous burden, hee is not able to stirre hand nor foot:
he is oppressed with a grievous burden, he is not able to stir hand nor foot:
pns31 vbz vvn p-acp dt j n1, pns31 vbz xx j pc-acp vvi n1 ccx n1:
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1676
hee is not able to exercise the powers, and faculties of his soule to doe any good,
he is not able to exercise the Powers, and faculties of his soul to do any good,
pns31 vbz xx j pc-acp vvi dt n2, cc n2 pp-f po31 n1 pc-acp vdi d j,
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1677
or to performe any spirituall dut•e indeed. As for two of them, the two first;
or to perform any spiritual dut•e indeed. As for two of them, the two First;
cc pc-acp vvi d j n1 av. p-acp p-acp crd pp-f pno32, dt crd ord;
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1678
surfeiting and drunkennesse, they disable a man from worldly performances, therefore much more from heavenly and spirituall performances.
surfeiting and Drunkenness, they disable a man from worldly performances, Therefore much more from heavenly and spiritual performances.
vvg cc n1, pns32 vvb dt n1 p-acp j n2, av av-d av-dc p-acp j cc j n2.
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1679
For the other the cares of this life;
For the other the Cares of this life;
p-acp dt j-jn dt n2 pp-f d n1;
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1680
Covetousnesse, they burden the soule no lesse then the former, though I grant it is more slilie and insensibly:
Covetousness, they burden the soul no less then the former, though I grant it is more slily and insensibly:
n1, pns32 vvb dt n1 av-dx av-dc cs dt j, cs pns11 vvb pn31 vbz av-dc av-j cc av-j:
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1681
nay, they burden the soule in these two respects more. First, surfeiting and drunkennesse, they burden the soule but now and then, sometimes:
nay, they burden the soul in these two respects more. First, surfeiting and Drunkenness, they burden the soul but now and then, sometime:
uh-x, pns32 vvb dt n1 p-acp d crd n2 av-dc. ord, vvg cc n1, pns32 vvb dt n1 cc-acp av cc av, av:
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1682
no man is continually surfeiting, or drunke: but when Covetousnesse oppresseth the soule, it doth it constantly, it is a continuall burden;
no man is continually surfeiting, or drunk: but when Covetousness Oppresses the soul, it does it constantly, it is a continual burden;
dx n1 vbz av-j vvg, cc vvn: cc-acp q-crq n1 vvz dt n1, pn31 vdz pn31 av-j, pn31 vbz dt j n1;
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1683
therefore in that respect they burden the soule more then the former.
Therefore in that respect they burden the soul more then the former.
av p-acp d n1 pns32 vvb dt n1 av-dc cs dt j.
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1684
Secondly, surfeiting and drunkennesse, they burden the soule, not immediatly, but by the body, they burden the body the instrument of the soule,
Secondly, surfeiting and Drunkenness, they burden the soul, not immediately, but by the body, they burden the body the Instrument of the soul,
ord, vvg cc n1, pns32 vvb dt n1, xx av-j, cc-acp p-acp dt n1, pns32 vvb dt n1 dt n1 pp-f dt n1,
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1685
and so by consequence the soule, but Covetousnesse burdens the soule immediatly, it hangs a weight,
and so by consequence the soul, but Covetousness burdens the soul immediately, it hangs a weight,
cc av p-acp n1 dt n1, cc-acp n1 vvz dt n1 av-j, pn31 vvz dt n1,
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1686
as a plummet of lead upon every facultie of the soule, so that the soule cannot lift it selfe to any spirituall dutie:
as a plummet of led upon every faculty of the soul, so that the soul cannot lift it self to any spiritual duty:
c-acp dt n1 pp-f n1 p-acp d n1 pp-f dt n1, av cst dt n1 vmbx vvi pn31 n1 p-acp d j n1:
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1687
it hangs a plummet of Lead upon every power of the soule, whereby it becomes bowed and bended to the earth.
it hangs a plummet of Led upon every power of the soul, whereby it becomes bowed and bent to the earth.
pn31 vvz dt n1 pp-f n1 p-acp d n1 pp-f dt n1, c-crq pn31 vvz vvn cc j-vvn p-acp dt n1.
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1688
Will you see the truth of this in some particulars? The highest, and noblest facultie of the soule, is the understanding, that whereby we apprehend,
Will you see the truth of this in Some particulars? The highest, and Noblest faculty of the soul, is the understanding, that whereby we apprehend,
vmb pn22 vvi dt n1 pp-f d p-acp d n2-j? dt js, cc js n1 pp-f dt n1, vbz dt n1, cst c-crq pns12 vvb,
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1689
and judge of things, now covetousnesse clogges, and burdens the understanding.
and judge of things, now covetousness clogs, and burdens the understanding.
cc n1 pp-f n2, av n1 vvz, cc vvz dt n1.
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1690
Take a covetous man, there is no man so dull, to apprehend spirituall things as he.
Take a covetous man, there is no man so dull, to apprehend spiritual things as he.
vvb dt j n1, pc-acp vbz dx n1 av j, pc-acp vvi j n2 c-acp pns31.
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1691
Indeed in matters of the world, talke with him in his owne spheare of the world,
Indeed in matters of the world, talk with him in his own sphere of the world,
np1 p-acp n2 pp-f dt n1, vvb p-acp pno31 p-acp po31 d n1 pp-f dt n1,
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1692
and worldly things, there I grant, he is quicke and nimble enough, if not above, yet equall with others;
and worldly things, there I grant, he is quick and nimble enough, if not above, yet equal with Others;
cc j n2, a-acp pns11 vvb, pns31 vbz j cc j av-d, cs xx p-acp, av j-jn p-acp n2-jn;
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1693
for the most part above others.
for the most part above Others.
p-acp dt av-ds n1 p-acp n2-jn.
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1694
It fares with a covetous man, as it is with the Moone, when the Moone is inlightned in that part that is toward the earth, commonly it is most darke in that part that is towards heaven, so it is in this:
It fares with a covetous man, as it is with the Moon, when the Moon is enlightened in that part that is towards the earth, commonly it is most dark in that part that is towards heaven, so it is in this:
pn31 vvz p-acp dt j n1, c-acp pn31 vbz p-acp dt n1, c-crq dt n1 vbz vvn p-acp d n1 cst vbz p-acp dt n1, av-j pn31 vbz av-ds j p-acp d n1 cst vbz p-acp n1, av pn31 vbz p-acp d:
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1695
there is ignorance of spirituall things, oft times where there is the greatest light towards the things of the world.
there is ignorance of spiritual things, oft times where there is the greatest Light towards the things of the world.
pc-acp vbz n1 pp-f j n2, av n2 c-crq pc-acp vbz dt js n1 p-acp dt n2 pp-f dt n1.
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1696
I say, talke with such a one in his own spheare, of matters of the world,
I say, talk with such a one in his own sphere, of matters of the world,
pns11 vvb, vvb p-acp d dt pi p-acp po31 d n1, pp-f n2 pp-f dt n1,
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1697
and the things of it, hee is quicke and nimble enough, but come to spirituall things, that concerne the life to come,
and the things of it, he is quick and nimble enough, but come to spiritual things, that concern the life to come,
cc dt n2 pp-f pn31, pns31 vbz j cc j av-d, cc-acp vvb p-acp j n2, cst vvb dt n1 pc-acp vvi,
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1698
and there hee is a very Nichodemus, he understands nothing.
and there he is a very Nicodemus, he understands nothing.
cc a-acp pns31 vbz dt j np1, pns31 vvz pix.
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1699
Covetousnesse is to the understanding like the nayle of Iael: saith the Text, Iael drove the nayle through Sisera's temples when hee was asleepe,
Covetousness is to the understanding like the nail of Jael: Says the Text, Jael drove the nail through Sisera's Temples when he was asleep,
n1 vbz p-acp dt n1 av-j dt n1 pp-f np1: vvz dt n1, np1 vvd dt n1 p-acp npg1 n2 c-crq pns31 vbds j,
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and fastened his head to the ground:
and fastened his head to the ground:
cc vvd po31 n1 p-acp dt n1:
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1701
so covetousnesse fasteneth the head, the understanding to the ground, that it cannot lift up it selfe to apprehend,
so covetousness fasteneth the head, the understanding to the ground, that it cannot lift up it self to apprehend,
av n1 vvz dt n1, dt n1 p-acp dt n1, cst pn31 vmbx vvi a-acp pn31 n1 pc-acp vvi,
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1702
and understand the things of the Spirit: wee see then Covetousnesse it burdens the chiefe facultie of the soule, the understanding.
and understand the things of the Spirit: we see then Covetousness it burdens the chief faculty of the soul, the understanding.
cc vvi dt n2 pp-f dt n1: pns12 vvb av n1 pn31 vvz dt j-jn n1 pp-f dt n1, dt n1.
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1703
And so for the other faculties, the will and the affections it burdens them, it makes the will and the affections of a man,
And so for the other faculties, the will and the affections it burdens them, it makes the will and the affections of a man,
cc av p-acp dt j-jn n2, dt n1 cc dt n2 pn31 vvz pno32, pn31 vvz dt n1 cc dt n2 pp-f dt n1,
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1704
when once it possesseth them, like the woman in the Gospell, that had a disease and infirmitie 18. yeares, saith the Text, shee was bowed together, that shee could no way lift up her selfe, Luke 13.1.
when once it Possesses them, like the woman in the Gospel, that had a disease and infirmity 18. Years, Says the Text, she was bowed together, that she could no Way lift up her self, Lycia 13.1.
c-crq a-acp pn31 vvz pno32, av-j dt n1 p-acp dt n1, cst vhd dt n1 cc n1 crd n2, vvz dt n1, pns31 vbds vvn av, cst pns31 vmd dx n1 vvi a-acp po31 n1, av crd.
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So it is with a covetous man, it bowes the will to the ground, that hee is not able to lift up himselfe to a through prosecution of that that is good, So it is with a covetous man, it bows the will to the ground, that he is not able to lift up himself to a through prosecution of that that is good,
av pn31 vbz p-acp dt j n1, pn31 n2 dt n1 p-acp dt n1, cst pns31 vbz xx j pc-acp vvi a-acp px31 p-acp dt p-acp n1 pp-f d cst vbz j,
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1706
or to a constant declining, and flight from that which is spiritually ill.
or to a constant declining, and flight from that which is spiritually ill.
cc p-acp dt j j-vvg, cc n1 p-acp d r-crq vbz av-j j-jn.
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1707
And so for the affections it bowes them to the ground, that they are not able to lift up themselves to desire,
And so for the affections it bows them to the ground, that they Are not able to lift up themselves to desire,
cc av p-acp dt n2 pn31 n2 pno32 p-acp dt n1, cst pns32 vbr xx j pc-acp vvi a-acp px32 pc-acp vvi,
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1708
and delight in any thing that is heavenly, not to love, and joy in any thing,
and delight in any thing that is heavenly, not to love, and joy in any thing,
cc vvi p-acp d n1 cst vbz j, xx pc-acp vvi, cc n1 p-acp d n1,
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1709
but such as are earthly and sensuall.
but such as Are earthly and sensual.
cc-acp d c-acp vbr j cc j.
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1710
I say, it bends them so to the ground, that they cannot constantly delight in these things.
I say, it bends them so to the ground, that they cannot constantly delight in these things.
pns11 vvb, pn31 vvz pno32 av p-acp dt n1, cst pns32 vmbx av-j vvi p-acp d n2.
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1711
I grant that a covetous man for a fit, for a while, his will and affections may lift up themselves a little;
I grant that a covetous man for a fit, for a while, his will and affections may lift up themselves a little;
pns11 vvb cst dt j n1 p-acp dt j, p-acp dt n1, po31 n1 cc n2 vmb vvi a-acp px32 dt j;
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but they are not able to hold out, the greatnesse of the weight beares him downe againe, and oppresseth him.
but they Are not able to hold out, the greatness of the weight bears him down again, and Oppresses him.
cc-acp pns32 vbr xx j pc-acp vvi av, dt n1 pp-f dt n1 vvz pno31 a-acp av, cc vvz pno31.
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1713
Hee that hath his heart overcharged with covetousnesse, and so with surfeiting and drunkennesse, he may for a while lift up himselfe:
He that hath his heart overcharged with covetousness, and so with surfeiting and Drunkenness, he may for a while lift up himself:
pns31 cst vhz po31 n1 vvn p-acp n1, cc av p-acp vvg cc n1, pns31 vmb p-acp dt n1 vvb a-acp px31:
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as a man that is opprest with a burden, that gets the upper hand of him, and beares him downe.
as a man that is oppressed with a burden, that gets the upper hand of him, and bears him down.
c-acp dt n1 cst vbz vvn p-acp dt n1, cst vvz dt jc n1 pp-f pno31, cc vvz pno31 a-acp.
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1715
Covetousnesse bowes the understanding, the will and affections to the ground.
Covetousness bows the understanding, the will and affections to the ground.
n1 n2 dt n1, dt n1 cc n2 p-acp dt n1.
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1716
And not only these, but likewise the fancie, and memorie, and speech too, it burdens those.
And not only these, but likewise the fancy, and memory, and speech too, it burdens those.
cc xx av-j d, cc-acp av dt n1, cc n1, cc n1 av, pn31 vvz d.
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1717
Take a man that is covetous, his imagination workes, and exerciseth it selfe about the things of the world.
Take a man that is covetous, his imagination works, and Exerciseth it self about the things of the world.
vvb dt n1 cst vbz j, po31 n1 vvz, cc vvz pn31 n1 p-acp dt n2 pp-f dt n1.
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1718
For his memorie, it treasures up nothing, or but little else besides these.
For his memory, it treasures up nothing, or but little Else beside these.
p-acp po31 n1, pn31 n2 p-acp pix, cc p-acp j av p-acp d.
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And so for his speech, the speech of a covetous man, it is as the breath of a dying man:
And so for his speech, the speech of a covetous man, it is as the breath of a dying man:
cc av p-acp po31 n1, dt n1 pp-f dt j n1, pn31 vbz p-acp dt n1 pp-f dt j-vvg n1:
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Wee say that when a man approacheth to death, his breath is earthly, so it is with the Discourse of a covetous man, it is of the earth.
we say that when a man Approaches to death, his breath is earthly, so it is with the Discourse of a covetous man, it is of the earth.
pns12 vvb cst c-crq dt n1 vvz p-acp n1, po31 n1 vbz j, av pn31 vbz p-acp dt n1 pp-f dt j n1, pn31 vbz pp-f dt n1.
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It burdens the fancie, and memorie, and speech of a man:
It burdens the fancy, and memory, and speech of a man:
pn31 vvz dt n1, cc n1, cc n1 pp-f dt n1:
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so that hee dreames of nothing, he remembers nothing, hee speakes of nothing willingly, with delight, ordinarily, but that which is earthly.
so that he dreams of nothing, he remembers nothing, he speaks of nothing willingly, with delight, ordinarily, but that which is earthly.
av cst pns31 n2 pp-f pix, pns31 vvz pix, pns31 vvz pp-f pix av-j, p-acp n1, av-j, cc-acp cst r-crq vbz j.
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You see then that Christ might well say, take heed lest your hearts bee overcharged with surfeiting,
You see then that christ might well say, take heed lest your hearts be overcharged with surfeiting,
pn22 vvb av cst np1 vmd av vvi, vvb n1 cs po22 n2 vbb vvn p-acp vvg,
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and drunkennesse, and the cares of this life: and Drunkenness, and the Cares of this life:
cc n1, cc dt n2 pp-f d n1:
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for it is the propertie of these sinnes to overcharge the heart, as it is of a burden to presse downe,
for it is the property of these Sins to overcharge the heart, as it is of a burden to press down,
p-acp pn31 vbz dt n1 pp-f d n2 pc-acp vvi dt n1, c-acp pn31 vbz pp-f dt n1 pc-acp vvi a-acp,
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first from heaven to earth, but that is not all.
First from heaven to earth, but that is not all.
ord p-acp n1 p-acp n1, cc-acp cst vbz xx d.
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They presse downe further, except wee depose, and disburden our selves of them, they presse the soule,
They press down further, except we depose, and disburden our selves of them, they press the soul,
pns32 vvb a-acp av-jc, c-acp pns12 vvb, cc vvi po12 n2 pp-f pno32, pns32 vvb dt n1,
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1728
as from heaven to earth, so from earth to hell: so saith the Apostle expressely for two of them, 1 Cor. 6.10.
as from heaven to earth, so from earth to hell: so Says the Apostle expressly for two of them, 1 Cor. 6.10.
c-acp p-acp n1 p-acp n1, av p-acp n1 p-acp n1: av vvz dt n1 av-j p-acp crd pp-f pno32, crd np1 crd.
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Bee not deceived, neither fornicators, nor Idolaters, nor effeminate, abusers of themselves with mankind, or theeves, be not deceived, neither fornicators, nor Idolaters, nor effeminate, Abusers of themselves with mankind, or thieves,
vbb xx vvn, dx n2, ccx n2, ccx j, n2 pp-f px32 p-acp n1, cc n2,
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or covetous, or drunkards, shall ever inherite the kingdome of God. Neither covetous, nor drunkards, there are two of them;or covetous, or drunkards, shall ever inherit the Kingdom of God. Neither covetous, nor drunkards, there Are two of them;
cc j, cc n2, vmb av vvi dt n1 pp-f np1. av-dx j, ccx n2, a-acp vbr crd pp-f pno32;
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and so for the first of them, surfeiting: you see in Phil. 3.19. the Apostle speakes of some whose belly is their God, whose end is damnation, and destruction. So likewise, Gal. 5.21.
and so for the First of them, surfeiting: you see in Philip 3.19. the Apostle speaks of Some whose belly is their God, whose end is damnation, and destruction. So likewise, Gal. 5.21.
cc av p-acp dt ord pp-f pno32, vvg: pn22 vvb p-acp np1 crd. dt n1 vvz pp-f d rg-crq n1 vbz po32 n1, rg-crq n1 vbz n1, cc n1. av av, np1 crd.
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the Apostle reckons surfeiting, or revelling among the workes of the flesh, and tells them before hand that those that doe such things shall not inherit the kingdome of God, envie, murder, drunkennesse and revelling,
the Apostle reckons surfeiting, or reveling among the works of the Flesh, and tells them before hand that those that do such things shall not inherit the Kingdom of God, envy, murder, Drunkenness and reveling,
dt n1 vvz vvg, cc vvg p-acp dt n2 pp-f dt n1, cc vvz pno32 p-acp n1 cst d cst vdb d n2 vmb xx vvi dt n1 pp-f np1, vvi, n1, n1 cc j-vvg,
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and such like; (revelling may signifie, and doth properly, gluttony) of which I have told you before in time past, that they that doe such things shall not inherit the kingdome of God.
and such like; (reveling may signify, and does properly, gluttony) of which I have told you before in time past, that they that do such things shall not inherit the Kingdom of God.
cc d av-j; (vvg vmb vvi, cc vdz av-j, n1) pp-f r-crq pns11 vhb vvn pn22 a-acp p-acp n1 j, cst pns32 cst vdb d n2 vmb xx vvi dt n1 pp-f np1.
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So then wee see the grievousnesse of these sinnes in two things:
So then we see the grievousness of these Sins in two things:
av av pns12 vvb dt n1 pp-f d n2 p-acp crd n2:
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1735
First they presse the soule from heaven to earth in the affections and exercise, and then except wee be disburdered of them, they presse the soule from earth to hell.
First they press the soul from heaven to earth in the affections and exercise, and then except we be disburdered of them, they press the soul from earth to hell.
ord pns32 vvb dt n1 p-acp n1 p-acp n1 p-acp dt n2 cc n1, cc av c-acp pns12 vbb vvn pp-f pno32, pns32 vvb dt n1 p-acp n1 p-acp n1.
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If it be the propertie of these things, to burden the soule, it may bee a motive to force this caution of Christ to take heede that wee be not overcharged with surfeiting and drunkennesse,
If it be the property of these things, to burden the soul, it may be a motive to force this caution of christ to take heed that we be not overcharged with surfeiting and Drunkenness,
cs pn31 vbb dt n1 pp-f d n2, pc-acp vvi dt n1, pn31 vmb vbi dt n1 pc-acp vvi d n1 pp-f np1 p-acp vvb n1 cst pns12 vbb xx vvn p-acp vvg cc n1,
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and the cares of this life. and the Cares of this life.
cc dt n2 pp-f d n1.
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1738
Why should wee take heede, the reason is, because they burden the soule, and the heart.
Why should we take heed, the reason is, Because they burden the soul, and the heart.
q-crq vmd pns12 vvi n1, dt n1 vbz, c-acp pns32 vvb dt n1, cc dt n1.
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1739
We are naturally of our selves, lumpish and heavy enough to performe spirituall duties, wee neede not make our selves more heavy.
We Are naturally of our selves, lumpish and heavy enough to perform spiritual duties, we need not make our selves more heavy.
pns12 vbr av-j pp-f po12 n2, j cc j av-d pc-acp vvi j n2, pns12 vvb xx vvi po12 n2 av-dc j.
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1740
We bring into the world burden enough to presse our soules, that makes us unfit for spirituall performances, wee neede not clog our soules with more unnecessary burdens.
We bring into the world burden enough to press our Souls, that makes us unfit for spiritual performances, we need not clog our Souls with more unnecessary burdens.
pns12 vvb p-acp dt n1 n1 av-d pc-acp vvi po12 n2, cst vvz pno12 j p-acp j n2, pns12 vvb xx vvi po12 n2 p-acp av-dc j n2.
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1741
You will say, those that are given to these sinnes, they feele not a burden,
You will say, those that Are given to these Sins, they feel not a burden,
pn22 vmb vvi, d cst vbr vvn p-acp d n2, pns32 vvb xx dt n1,
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if it were the property of these sinnes to be a burden, then they that are subject to them would feele the burden,
if it were the property of these Sins to be a burden, then they that Are Subject to them would feel the burden,
cs pn31 vbdr dt n1 pp-f d n2 pc-acp vbi dt n1, cs pns32 cst vbr j-jn p-acp pno32 vmd vvi dt n1,
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but we see they doe not. I answer, it is true, they feele not the burden of them;
but we see they do not. I answer, it is true, they feel not the burden of them;
cc-acp pns12 vvb pns32 vdb xx. pns11 vvb, pn31 vbz j, pns32 vvb xx dt n1 pp-f pno32;
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the reason of it is this, because it is the propertie of these sinnes to take away the sense of them;
the reason of it is this, Because it is the property of these Sins to take away the sense of them;
dt n1 pp-f pn31 vbz d, c-acp pn31 vbz dt n1 pp-f d n2 pc-acp vvi av dt n1 pp-f pno32;
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the burden is not the lesse, because they feele it not;
the burden is not the less, Because they feel it not;
dt n1 vbz xx dt av-dc, c-acp pns32 vvb pn31 xx;
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because it is the propertie of these sinnes to besot the soule and make it insensible that they cannot perceive the burden.
Because it is the property of these Sins to besot the soul and make it insensible that they cannot perceive the burden.
c-acp pn31 vbz dt n1 pp-f d n2 pc-acp vvi dt n1 cc vvi pn31 j cst pns32 vmbx vvi dt n1.
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The wise man saith as much of drunkennesse, Prov. 23. saith he, thou shalt be, that is,
The wise man Says as much of Drunkenness, Curae 23. Says he, thou shalt be, that is,
dt j n1 vvz p-acp d pp-f n1, np1 crd vvz pns31, pns21 vm2 vbi, cst vbz,
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if thou give thy selfe to drunkennesse as one that lyeth in the middest of the Sea,
if thou give thy self to Drunkenness as one that lies in the midst of the Sea,
cs pns21 vvb po21 n1 p-acp n1 c-acp pi cst vvz p-acp dt n1 pp-f dt n1,
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1749
or the top of a Mast. The wise man resembles a drunken man to a man that lies on the toppe of a Mast in a great storme when there is danger,or the top of a Mast. The wise man resembles a drunken man to a man that lies on the top of a Mast in a great storm when there is danger,
cc dt n1 pp-f dt n1 dt j n1 vvz dt j n1 p-acp dt n1 cst vvz p-acp dt n1 pp-f dt n1 p-acp dt j n1 c-crq pc-acp vbz n1,
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when the shippe and the Mast reels, he lies there and thinkes not of it, in his drunkennesse he feeles it not.
when the ship and the Mast reels, he lies there and thinks not of it, in his Drunkenness he feels it not.
c-crq dt n1 cc dt n1 vvz, pns31 vvz a-acp cc vvz xx pp-f pn31, p-acp po31 n1 pns31 vvz pn31 xx.
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And then in the last verse saith he, they have stricken me and I was not sicke, they have beaten me and I felt it not.
And then in the last verse Says he, they have stricken me and I was not sick, they have beaten me and I felt it not.
cc av p-acp dt ord n1 vvz pns31, pns32 vhb vvn pno11 cc pns11 vbds xx j, pns32 vhb vvn pno11 cc pns11 vvd pn31 xx.
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1752
It is the propertie of drunkennesse to make a man insensible of the wounds and plagues that hee receives by it.
It is the property of Drunkenness to make a man insensible of the wounds and plagues that he receives by it.
pn31 vbz dt n1 pp-f n1 pc-acp vvi dt n1 j pp-f dt n2 cc n2 cst pns31 vvz p-acp pn31.
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1753
I grant that they that are adicted to these sinnes they feele not the burden, because it is the propertie of these sinnes to take away the sense of them;
I grant that they that Are addicted to these Sins they feel not the burden, Because it is the property of these Sins to take away the sense of them;
pns11 vvb cst pns32 cst vbr vvn p-acp d n2 pns32 vvb xx dt n1, c-acp pn31 vbz dt n1 pp-f d n2 pc-acp vvi av dt n1 pp-f pno32;
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but what then? because they feele not the burden of them is it the lesse? Nay it is greater because it is not felt.
but what then? Because they feel not the burden of them is it the less? Nay it is greater Because it is not felt.
cc-acp q-crq av? c-acp pns32 vvb xx dt n1 pp-f pno32 vbz pn31 dt av-dc? uh-x pn31 vbz jc p-acp pn31 vbz xx vvn.
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1755
As the Phisitians say of diseases, of all diseases those are most dangerous that are not felt.
As the Physicians say of diseases, of all diseases those Are most dangerous that Are not felt.
p-acp dt n2 vvb pp-f n2, pp-f d n2 d vbr av-ds j cst vbr xx vvn.
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And that is the reason that a Consumption it is hard to be cured because it is hard to be discerned till it have eaten and wasted the body so much that it is almost impossible to be cured.
And that is the reason that a Consumption it is hard to be cured Because it is hard to be discerned till it have eaten and wasted the body so much that it is almost impossible to be cured.
cc cst vbz dt n1 cst dt n1 pn31 vbz j pc-acp vbi vvn c-acp pn31 vbz j pc-acp vbi vvn c-acp pn31 vhb vvn cc vvn dt n1 av av-d cst pn31 vbz av j pc-acp vbi vvn.
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When it is easie to be cured it is almost impossible to bee discerned, and when it is easie to be discerned, it is almost impossible to be cured.
When it is easy to be cured it is almost impossible to be discerned, and when it is easy to be discerned, it is almost impossible to be cured.
c-crq pn31 vbz j pc-acp vbi vvn pn31 vbz av j pc-acp vbi vvn, cc c-crq pn31 vbz j pc-acp vbi vvn, pn31 vbz av j pc-acp vbi vvn.
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As of all diseases of the body those that are most dangerous that are not felt:
As of all diseases of the body those that Are most dangerous that Are not felt:
p-acp pp-f d n2 pp-f dt n1 d cst vbr av-ds j cst vbr xx vvn:
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1759
So of all the burthens of the soule those are most dangerous that are not felt.
So of all the burdens of the soul those Are most dangerous that Are not felt.
av pp-f d dt n2 pp-f dt n1 d vbr av-ds j cst vbr xx vvn.
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The reason is, because the feeling of the danger makes men seeke for remedy, and labour to be disburthened of them when they feele the burthen;
The reason is, Because the feeling of the danger makes men seek for remedy, and labour to be disburdened of them when they feel the burden;
dt n1 vbz, c-acp dt n-vvg pp-f dt n1 vvz n2 vvi p-acp n1, cc n1 pc-acp vbi vvn pp-f pno32 c-crq pns32 vvb dt n1;
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but when men feele not the burthen that lies on them, they seeke not for remedy, that is the first answer.
but when men feel not the burden that lies on them, they seek not for remedy, that is the First answer.
cc-acp c-crq n2 vvb xx dt n1 cst vvz p-acp pno32, pns32 vvb xx p-acp n1, cst vbz dt ord n1.
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1762
But secondly if they feele not the burthen now, the time shall come that they shall feele it, eyther when God opens their eyes to see the grievousnesse of their sinnes,
But secondly if they feel not the burden now, the time shall come that they shall feel it, either when God Opens their eyes to see the grievousness of their Sins,
p-acp ord cs pns32 vvb xx dt n1 av, dt n1 vmb vvi cst pns32 vmb vvi pn31, av-d c-crq np1 vvz po32 n2 pc-acp vvi dt n1 pp-f po32 n2,
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1763
and to give them the grace of repentance; or hereafter when they shall presse the soule to the bottome of hell.
and to give them the grace of Repentance; or hereafter when they shall press the soul to the bottom of hell.
cc pc-acp vvi pno32 dt n1 pp-f n1; cc av c-crq pns32 vmb vvi dt n1 p-acp dt n1 pp-f n1.
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1764
First, if God open their eyes then they will bee sensible of the burden. It is with sinne, as the Philosophers say it is with heavie elements:
First, if God open their eyes then they will be sensible of the burden. It is with sin, as the Philosophers say it is with heavy elements:
ord, cs np1 vvb po32 n2 cs pns32 vmb vbi j pp-f dt n1. pn31 vbz p-acp n1, c-acp dt n2 vvb pn31 vbz p-acp j n2:
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it is a rule in Philosophie that an element in its proper place is not heavy, that is, it exerciseth not actually its heavinesse.
it is a Rule in Philosophy that an element in its proper place is not heavy, that is, it Exerciseth not actually its heaviness.
pn31 vbz dt n1 p-acp n1 cst dt n1 p-acp po31 j n1 vbz xx j, cst vbz, pn31 vvz xx av-j po31 n1.
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1766
If a man lye under water though all the water be above him hee feeles not the weight of it;
If a man lie under water though all the water be above him he feels not the weight of it;
cs dt n1 vvb p-acp n1 cs d dt n1 vbb p-acp pno31 pns31 vvz xx dt n1 pp-f pn31;
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1767
the reason is, because the water is in its proper place.
the reason is, Because the water is in its proper place.
dt n1 vbz, c-acp dt n1 vbz p-acp po31 j n1.
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1768
So in a Well or Pumpe, when a man drawes a bucket of water, he feeles it not while it is under water,
So in a Well or Pump, when a man draws a bucket of water, he feels it not while it is under water,
av p-acp dt n1 cc n1, c-crq dt n1 vvz dt n1 pp-f n1, pns31 vvz pn31 xx cs pn31 vbz p-acp n1,
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1769
but when it is above water, he feeles the burthen of it.
but when it is above water, he feels the burden of it.
cc-acp c-crq pn31 vbz p-acp n1, pns31 vvz dt n1 pp-f pn31.
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1770
So, as long as men lie under these sinnes, when God gives them not a hand to lift them up, they feele not the burthen of them;
So, as long as men lie under these Sins, when God gives them not a hand to lift them up, they feel not the burden of them;
np1, c-acp av-j c-acp n2 vvb p-acp d n2, c-crq np1 vvz pno32 xx dt n1 pc-acp vvi pno32 a-acp, pns32 vvb xx dt n1 pp-f pno32;
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1771
but if God reach a hand of grace to lift them up, and open their eyes to see the grievousnesse of their sinnes, they feele the burthen of them,
but if God reach a hand of grace to lift them up, and open their eyes to see the grievousness of their Sins, they feel the burden of them,
cc-acp cs np1 vvb dt n1 pp-f n1 pc-acp vvi pno32 a-acp, cc vvi po32 n2 pc-acp vvi dt n1 pp-f po32 n2, pns32 vvb dt n1 pp-f pno32,
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1772
and goe and importune the throne of grace and desire to bee disburthened, that is the first thing.
and go and importune the throne of grace and desire to be disburdened, that is the First thing.
cc vvi cc vvi dt n1 pp-f n1 cc vvb pc-acp vbi vvn, cst vbz dt ord n1.
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1773
But if they feele it not so, that God open their conscience, and their eyes here, they shall feele the burden of it hereafter.
But if they feel it not so, that God open their conscience, and their eyes Here, they shall feel the burden of it hereafter.
cc-acp cs pns32 vvb pn31 xx av, cst np1 vvi po32 n1, cc po32 n2 av, pns32 vmb vvi dt n1 pp-f pn31 av.
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1774
I told you what the Apostle saith, and what hee saith to the Corinthians I say to you, that drunkards and covetous, I may say it of surfeiting also, they that are guilty of these things shall not inherit the kingdome of God.
I told you what the Apostle Says, and what he Says to the Corinthians I say to you, that drunkards and covetous, I may say it of surfeiting also, they that Are guilty of these things shall not inherit the Kingdom of God.
pns11 vvd pn22 r-crq dt n1 vvz, cc r-crq pns31 vvz p-acp dt np1 pns11 vvb p-acp pn22, cst n2 cc j, pns11 vmb vvi pn31 pp-f vvg av, pns32 cst vbr j pp-f d n2 vmb xx vvi dt n1 pp-f np1.
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They presse the soule to hell, and though for the present they take away the sense of them, yet afterwards,
They press the soul to hell, and though for the present they take away the sense of them, yet afterwards,
pns32 vvb dt n1 p-acp n1, cc cs p-acp dt j pns32 vvb av dt n1 pp-f pno32, av av,
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1776
when it is past redresse men shall be sensible enough of the burden.
when it is passed redress men shall be sensible enough of the burden.
c-crq pn31 vbz p-acp n1 n2 vmb vbi j av-d pp-f dt n1.
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1777
Secondly, as it may serve for caution, to stirre us up to a more diligent heede of these sins,
Secondly, as it may serve for caution, to stir us up to a more diligent heed of these Sins,
ord, c-acp pn31 vmb vvi p-acp n1, pc-acp vvi pno12 a-acp p-acp dt av-dc j n1 pp-f d n2,
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1778
so for remedy too, that if we have been, or be intangled with these sinnes, not to rest till wee bee disburthened of them.
so for remedy too, that if we have been, or be entangled with these Sins, not to rest till we be disburdened of them.
av p-acp n1 av, cst cs pns12 vhb vbn, cc vbi vvn p-acp d n2, xx pc-acp vvi c-acp pns12 vbb vvn pp-f pno32.
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1779
So wee doe in other things, when a burthen rests upon our body, or estate, or name, wee are carefull and diligent to be disburthened of them.
So we do in other things, when a burden rests upon our body, or estate, or name, we Are careful and diligent to be disburdened of them.
av pns12 vdb p-acp j-jn n2, c-crq dt n1 vvz p-acp po12 n1, cc n1, cc n1, pns12 vbr j cc j pc-acp vbi vvn pp-f pno32.
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1780
Shall we be carefull of our bodies, of our estates, and of our name, and shall wee not of our soules? doe wee desire that those may be free from burthens,
Shall we be careful of our bodies, of our estates, and of our name, and shall we not of our Souls? do we desire that those may be free from burdens,
vmb pns12 vbi j pp-f po12 n2, pp-f po12 n2, cc pp-f po12 n1, cc vmb pns12 xx pp-f po12 n2? vdb pns12 vvb cst d vmb vbi j p-acp n2,
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1781
and doe we not desire that our soules may be free? It is the exhortation of the Apostle, Heb. 12.1.
and do we not desire that our Souls may be free? It is the exhortation of the Apostle, Hebrew 12.1.
cc vdb pns12 xx vvi cst po12 n2 vmb vbi j? pn31 vbz dt n1 pp-f dt n1, np1 crd.
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1782
saith he, since we are compassed about with so great a cloud of witnesses, let us lay aside every weight that presseth downe,
Says he, since we Are compassed about with so great a cloud of Witnesses, let us lay aside every weight that Presseth down,
vvz pns31, c-acp pns12 vbr vvn a-acp p-acp av j dt n1 pp-f n2, vvb pno12 vvi av d n1 cst vvz a-acp,
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1783
and runne with patience the race that is set before us. and run with patience the raze that is Set before us.
cc vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12.
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1784
It is the advice of the Apostle to lay downe every weight that we may runne with patience the race that is set before us.
It is the Advice of the Apostle to lay down every weight that we may run with patience the raze that is Set before us.
pn31 vbz dt n1 pp-f dt n1 pc-acp vvi a-acp d n1 cst pns12 vmb vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12.
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1785
Now surfeiting and drunkennesse and the cares of this life, or covetousnesse, are weights and clogs that burthen the soule and hinder a man, not onely from running the race that is set before him,
Now surfeiting and Drunkenness and the Cares of this life, or covetousness, Are weights and clogs that burden the soul and hinder a man, not only from running the raze that is Set before him,
av vvg cc n1 cc dt n2 pp-f d n1, cc n1, vbr n2 cc vvz d n1 dt n1 cc vvi dt n1, xx av-j p-acp vvg dt n1 cst vbz vvn p-acp pno31,
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1786
but they hinder him from so much as going;
but they hinder him from so much as going;
cc-acp pns32 vvb pno31 p-acp av av-d c-acp vvg;
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1787
when a man is sunke under this burthen hee is not able to steppe or set one foote before another in this way:
when a man is sunk under this burden he is not able to step or Set one foot before Another in this Way:
c-crq dt n1 vbz vvn p-acp d n1 pns31 vbz xx j pc-acp vvi cc vvi crd n1 p-acp j-jn p-acp d n1:
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1788
therefore we had neede to be diligent to disburthen our selves, if wee finde our selves burdned, & oppressed with these sines.
Therefore we had need to be diligent to disburthen our selves, if we find our selves burdened, & oppressed with these sines.
av pns12 vhd n1 pc-acp vbi j pc-acp vvi po12 n2, cs pns12 vvb po12 n2 j-vvn, cc vvn p-acp d n1.
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1789
But you will aske (if a man finde himselfe after search, that he be opressed with these sinnes) how shall he come to relieve and disburthen himselfe?
But you will ask (if a man find himself After search, that he be oppressed with these Sins) how shall he come to relieve and disburthen himself?
p-acp pn22 vmb vvi (cs dt n1 vvi px31 p-acp n1, cst pns31 vbb vvn p-acp d n2) q-crq vmb pns31 vvi pc-acp vvi cc vvi px31?
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1790
I answer briefly, to disburthen our selves of these sinnes; First labour to feele the grievousnesse of them.
I answer briefly, to disburthen our selves of these Sins; First labour to feel the grievousness of them.
pns11 vvb av-j, pc-acp vvi po12 n2 pp-f d n2; ord n1 pc-acp vvi dt n1 pp-f pno32.
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1791
Till a man feele the grievousnesse of the disease, he is not diligent to use the remedy;
Till a man feel the grievousness of the disease, he is not diligent to use the remedy;
p-acp dt n1 vvb dt n1 pp-f dt n1, pns31 vbz xx j pc-acp vvi dt n1;
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1792
it is otherwise with spirituall diseases then with corporall: In corporall diseases, first we finde the simptomes of them, and then wee know them; it is otherwise with spiritual diseases then with corporal: In corporal diseases, First we find the simptomes of them, and then we know them;
pn31 vbz av p-acp j n2 av p-acp j: p-acp j n2, ord pns12 vvb dt n2 pp-f pno32, cc av pns12 vvb pno32;
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1793
but in spirituall diseases first wee must know them before wee can have the simptomes of them,
but in spiritual diseases First we must know them before we can have the simptomes of them,
cc-acp p-acp j n2 ord pns12 vmb vvi pno32 c-acp pns12 vmb vhi dt n2 pp-f pno32,
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1794
before wee can be relieved of them:
before we can be relieved of them:
c-acp pns12 vmb vbi vvn pp-f pno32:
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1795
the first thing wee must labour for is the knowledge of the grievousnesse of them, to feele how they burthen us both in spirituall duties and other,
the First thing we must labour for is the knowledge of the grievousness of them, to feel how they burden us both in spiritual duties and other,
dt ord n1 pns12 vmb vvi c-acp vbz dt n1 pp-f dt n1 pp-f pno32, pc-acp vvi c-crq pns32 n1 pno12 d p-acp j n2 cc j-jn,
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1796
how they presse our soules (except we be disburthened of them in time) even to hell.
how they press our Souls (except we be disburdened of them in time) even to hell.
c-crq pns32 vvb po12 n2 (c-acp pns12 vbb vvn pp-f pno32 p-acp n1) av p-acp n1.
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1797
Secondly, let us goe to Christ, for as it is Christ that beares our burden for us, so hee likewise is able to take our burthen from us.
Secondly, let us go to christ, for as it is christ that bears our burden for us, so he likewise is able to take our burden from us.
ord, vvb pno12 vvi p-acp np1, c-acp c-acp pn31 vbz np1 cst vvz po12 n1 p-acp pno12, av pns31 av vbz j pc-acp vvi po12 n1 p-acp pno12.
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1798
Let us goe to him, and desire him to send his Spirit into our hearts, that is, a Spirit of strength and power able to lift off these burthens.
Let us go to him, and desire him to send his Spirit into our hearts, that is, a Spirit of strength and power able to lift off these burdens.
vvb pno12 vvi p-acp pno31, cc vvb pno31 pc-acp vvi po31 n1 p-acp po12 n2, cst vbz, dt n1 pp-f n1 cc n1 j pc-acp vvi a-acp d n2.
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1799
For as I told you, when he saith heere take heed least your hearts be overcharged, it signifieth such a burthen as is a grievous oppressing burthen, such as cannot bee lifted but with a Giants arme, such a burthen are these sinnes, they oppresse the soule,
For as I told you, when he Says Here take heed lest your hearts be overcharged, it signifies such a burden as is a grievous oppressing burden, such as cannot be lifted but with a Giants arm, such a burden Are these Sins, they oppress the soul,
p-acp c-acp pns11 vvd pn22, c-crq pns31 vvz av vvb n1 cs po22 n2 vbb vvn, pn31 vvz d dt n1 c-acp vbz dt j j-vvg n1, d c-acp vmbx vbi vvn cc-acp p-acp dt n2 n1, d dt n1 vbr d n2, pns32 vvb dt n1,
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1800
and none but the Spirit of God can ease us of them.
and none but the Spirit of God can ease us of them.
cc pix p-acp dt n1 pp-f np1 vmb vvi pno12 pp-f pno32.
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1801
Therefore let us goe to Christ and desire him to send his Spirit into our hearts to ease us of this burthen.
Therefore let us go to christ and desire him to send his Spirit into our hearts to ease us of this burden.
av vvb pno12 vvi p-acp np1 cc vvb pno31 pc-acp vvi po31 n1 p-acp po12 n2 pc-acp vvi pno12 pp-f d n1.
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1802
Looke as it is with those that are troubled with the Incubus, the Nightmare, when they feele a great weight and burthen on them, they put forth all their power to free themselves of it;
Look as it is with those that Are troubled with the Incubus, the Nightmare, when they feel a great weight and burden on them, they put forth all their power to free themselves of it;
n1 c-acp pn31 vbz p-acp d cst vbr vvn p-acp dt n1, dt n1, c-crq pns32 vvb dt j n1 cc n1 p-acp pno32, pns32 vvd av d po32 n1 pc-acp vvi px32 pp-f pn31;
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1803
so when we finde this Incubus, this spirituall Night-mare to lye on us, and to presse, not onely our bodies but our soules, wee should use all our strength and power to bee free that so we may runne with patience the race that is set before us.
so when we find this Incubus, this spiritual Nightmare to lie on us, and to press, not only our bodies but our Souls, we should use all our strength and power to be free that so we may run with patience the raze that is Set before us.
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1804
Thirdly and lastly, let us use the meanes, (besides these there are some meanes to bee used) to disburden our selves.
Thirdly and lastly, let us use the means, (beside these there Are Some means to be used) to disburden our selves.
ord cc ord, vvb pno12 vvi dt n2, (p-acp d a-acp vbr d n2 pc-acp vbi vvn) pc-acp vvi po12 n2.
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1805
What are those? Looke as in Physicke the rule is; contraries are cured by contraries: What Are those? Look as in Physic the Rule is; contraries Are cured by contraries:
q-crq vbr d? n1 a-acp p-acp n1 dt n1 vbz; n2-jn vbr vvn p-acp n2-jn:
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1806
so if we have burthened our selves by surfeiting, let us disburthen our selves by the contrary:
so if we have burdened our selves by surfeiting, let us disburthen our selves by the contrary:
av cs pns12 vhb j-vvn po12 n2 p-acp vvg, vvb pno12 vvi po12 n2 p-acp dt n-jn:
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1807
if we have burthened our selves by eating immoderately, let us put the knife to our throate abridge our selves in the use of meate, not to eate so much as we may doe:
if we have burdened our selves by eating immoderately, let us put the knife to our throat abridge our selves in the use of meat, not to eat so much as we may do:
cs pns12 vhb j-vvn po12 n2 p-acp vvg av-j, vvb pno12 vvi dt n1 p-acp po12 n1 vvb po12 n2 p-acp dt n1 pp-f n1, xx pc-acp vvi av av-d c-acp pns12 vmb vdi:
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1808
for as I sayd before out of that doubtfull author, he that will goe in the use of indifferent things as farre as he may, to the utmost length of his tether, it is a thousand to one but that man will offend.
for as I said before out of that doubtful author, he that will go in the use of indifferent things as Far as he may, to the utmost length of his tether, it is a thousand to one but that man will offend.
c-acp c-acp pns11 vvd a-acp av pp-f d j n1, pns31 cst vmb vvi p-acp dt n1 pp-f j n2 p-acp av-j c-acp pns31 vmb, p-acp dt j n1 pp-f po31 n1, pn31 vbz dt crd p-acp crd p-acp d n1 vmb vvi.
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1809
He that sleepes upon the pitch or brinke of a downfall or Precipis, it is twentie to one but hee falls.
He that sleeps upon the pitch or brink of a downfall or Precipis, it is twentie to one but he falls.
pns31 cst vvz p-acp dt n1 cc n1 pp-f dt n1 cc fw-la, pn31 vbz crd p-acp crd cc-acp pns31 vvz.
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1810
And so for drunkennesse if our hearts and soules be oppressed with the excessive use of strong drinke:
And so for Drunkenness if our hearts and Souls be oppressed with the excessive use of strong drink:
cc av p-acp n1 cs po12 n2 cc n2 vbb vvn p-acp dt j n1 pp-f j n1:
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1811
saith the Apostle, rather then I will offend my brother I will not eate flesh while I live;
Says the Apostle, rather then I will offend my brother I will not eat Flesh while I live;
vvz dt n1, av-c cs pns11 vmb vvi po11 n1 pns11 vmb xx vvi n1 cs pns11 vvb;
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1812
if the Apostles argument be good, rather then I will offend my brother, I will not eate flesh, the argument will hold thus too, that rather then we wil offend our selves,
if the Apostles argument be good, rather then I will offend my brother, I will not eat Flesh, the argument will hold thus too, that rather then we will offend our selves,
cs dt n2 n1 vbb j, av-c cs pns11 vmb vvi po11 n1, pns11 vmb xx vvi n1, dt n1 vmb vvi av av, cst av-c cs pns12 vmb vvi po12 n2,
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1813
and burthen our soules, we will not drinke strong drinke while we live.
and burden our Souls, we will not drink strong drink while we live.
cc n1 po12 n2, pns12 vmb xx vvi j n1 cs pns12 vvb.
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1814
Let us labour thus to take a kinde of holy revenge on our selves, so the Apostle calls it, 2 Cor. 7.11. saith hee, Behold this selfe same thing that you sorrowed after a godly sort, what clearing of your selves, what revenge it hath wrought.
Let us labour thus to take a kind of holy revenge on our selves, so the Apostle calls it, 2 Cor. 7.11. Says he, Behold this self same thing that you sorrowed After a godly sort, what clearing of your selves, what revenge it hath wrought.
vvb pno12 vvi av pc-acp vvi dt n1 pp-f j n1 p-acp po12 n2, av dt n1 vvz pn31, crd np1 crd. vvz pns31, vvb d n1 d n1 cst pn22 vvd p-acp dt j n1, r-crq vvg pp-f po22 n2, r-crq n1 pn31 vhz vvn.
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1815
I say thus we should take a spirituall revenge of our selves, that if we have beene overshot in the use of meate or drinke and exceeded our bounds, that for the future we limit and abridge our selves,
I say thus we should take a spiritual revenge of our selves, that if we have been overshot in the use of meat or drink and exceeded our bounds, that for the future we limit and abridge our selves,
pns11 vvb av pns12 vmd vvi dt j n1 pp-f po12 n2, cst cs pns12 vhb vbn vvn p-acp dt n1 pp-f n1 cc vvi cc vvd po12 n2, cst p-acp dt j-jn pns12 vvb cc vvi po12 n2,
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1816
and take a kinde of revenge of our selves.
and take a kind of revenge of our selves.
cc vvb dt n1 pp-f n1 pp-f po12 n2.
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1817
This is the way to disburthen our selves if wee find that our hearts have beene oppressed with these things.
This is the Way to disburthen our selves if we find that our hearts have been oppressed with these things.
d vbz dt n1 pc-acp vvi po12 n2 cs pns12 vvb cst po12 n2 vhb vbn vvn p-acp d n2.
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1818
Thirdly and lastly, if it bee the propertie of these sinnes to burden the heart:
Thirdly and lastly, if it be the property of these Sins to burden the heart:
ord cc ord, cs pn31 vbb dt n1 pp-f d n2 pc-acp vvi dt n1:
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1819
then here take notice briefly of the perverse judgement of the world, how contrary it is to the judgement of our Saviour:
then Here take notice briefly of the perverse judgement of the world, how contrary it is to the judgement of our Saviour:
av av vvi n1 av-j pp-f dt j n1 pp-f dt n1, c-crq j-jn pn31 vbz p-acp dt n1 pp-f po12 n1:
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1820
aske the world who have the lightest, and merriest hearts of all men;
ask the world who have the Lightest, and merriest hearts of all men;
vvb dt n1 r-crq vhb dt js, cc js n2 pp-f d n2;
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1821
They will tell you those that fare daintily, that are good fellowes, they are joviall and merrie hearts.
They will tell you those that fare daintily, that Are good Fellows, they Are jovial and merry hearts.
pns32 vmb vvi pn22 d cst vvb av-j, cst vbr j n2, pns32 vbr j cc j n2.
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1822
But aske Christ, and hee will tell us that surfeiting and drunkennesse opresse the heart; they have not (as the world would make us beleeve) light-some hearts.
But ask christ, and he will tell us that surfeiting and Drunkenness opresse the heart; they have not (as the world would make us believe) lightsome hearts.
cc-acp vvb np1, cc pns31 vmb vvi pno12 d vvg cc n1 vvi dt n1; pns32 vhb xx (c-acp dt n1 vmd vvi pno12 vvi) j n2.
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1823
It is true, if wee will beleeve their faces, they seeme to have light-some hearts, if we will judge of their hearts by their fleiring, and laughter: but Solomon saith, Prov. 14.13. That even in that laughter the heart is sorrowfull:
It is true, if we will believe their faces, they seem to have lightsome hearts, if we will judge of their hearts by their fleiring, and laughter: but Solomon Says, Curae 14.13. That even in that laughter the heart is sorrowful:
pn31 vbz j, cs pns12 vmb vvi po32 n2, pns32 vvb pc-acp vhi j n2, cs pns12 vmb vvi pp-f po32 n2 p-acp po32 n-vvg, cc n1: cc-acp np1 vvz, np1 crd. cst av p-acp d n1 dt n1 vbz j:
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1824
there is sorrow in their laughter, it is but from the teeth outward, and it is not so only for the present, but the end of that mirth is heavinesse.
there is sorrow in their laughter, it is but from the teeth outward, and it is not so only for the present, but the end of that mirth is heaviness.
a-acp vbz n1 p-acp po32 n1, pn31 vbz p-acp p-acp dt n2 j, cc pn31 vbz xx av av-j p-acp dt j, p-acp dt n1 pp-f d n1 vbz n1.
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1825
It is sorrow for the present, and the conclusion is heavinesse.
It is sorrow for the present, and the conclusion is heaviness.
pn31 vbz n1 p-acp dt j, cc dt n1 vbz n1.
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1826
Therefore whatsoever the world saith, Epicures and drunken men, such as are given to the immoderate use of meate and drinke, those men have the heaviest hearts.
Therefore whatsoever the world Says, Epicureans and drunken men, such as Are given to the immoderate use of meat and drink, those men have the Heaviest hearts.
av r-crq dt n1 vvz, n2 cc j n2, d c-acp vbr vvn p-acp dt j n1 pp-f n1 cc vvi, d n2 vhb dt js n2.
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1827
Let the world say what it will, the life of a Christian is chearefull, he hath a lightsome heart.
Let the world say what it will, the life of a Christian is cheerful, he hath a lightsome heart.
vvb dt n1 vvb r-crq pn31 vmb, dt n1 pp-f dt njp vbz j, pns31 vhz dt j n1.
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1828
Saith Christ, Come unto mee, all yee that are wearie, and heavy laden, and you shall find rest to your soules;
Says christ, Come unto me, all ye that Are weary, and heavy laden, and you shall find rest to your Souls;
vvz np1, vvb p-acp pno11, d pn22 cst vbr j, cc j vvn, cc pn22 vmb vvi n1 p-acp po22 n2;
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1829
Take my yoake upon you, for my yoake is easie. Take my yoke upon you, for my yoke is easy.
vvb po11 n1 p-acp pn22, p-acp po11 n1 vbz j.
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1830
Christs yoake is easie, hee that hath given his name to Christ, that sets himselfe constantly to the performance of spirituall duties, hee hath a lightsome heart.
Christ yoke is easy, he that hath given his name to christ, that sets himself constantly to the performance of spiritual duties, he hath a lightsome heart.
npg1 n1 vbz j, pns31 cst vhz vvn po31 n1 p-acp np1, cst vvz px31 av-j p-acp dt n1 pp-f j n2, pns31 vhz dt j n1.
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1831
Nay, whereas all other things, they may bee burthened, his body, and his estate may be burthened for a while,
Nay, whereas all other things, they may be burdened, his body, and his estate may be burdened for a while,
uh-x, cs d j-jn n2, pns32 vmb vbi j-vvn, po31 n1, cc po31 n1 vmb vbi j-vvn p-acp dt n1,
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1832
and his name may be burthened for a while, but his heart is light and merrie.
and his name may be burdened for a while, but his heart is Light and merry.
cc po31 n1 vmb vbi j-vvn p-acp dt n1, cc-acp po31 n1 vbz j cc j.
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1833
Therefore as the Wiseman saith, A wounded spirit who can beare? But if the heart be well, it will beare a mans infirmities:
Therefore as the Wiseman Says, A wounded Spirit who can bear? But if the heart be well, it will bear a men infirmities:
av c-acp dt n1 vvz, dt j-vvn n1 r-crq vmb vvi? cc-acp cs dt n1 vbb av, pn31 vmb vvi dt ng1 n2:
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1834
so long as a mans heart is light: as long as the burthen lies in a mans body, or his name, or estate,
so long as a men heart is Light: as long as the burden lies in a men body, or his name, or estate,
av av-j c-acp dt ng1 n1 vbz j: c-acp av-j c-acp dt n1 vvz p-acp dt ng1 n1, cc po31 n1, cc n1,
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1835
if the heart bee light they may bee borne. Of all men, a Christian, a good man, a conscientious man hath the lightsomest heart.
if the heart be Light they may be born. Of all men, a Christian, a good man, a conscientious man hath the lightsomest heart.
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This shall suffice to bee spoken of the fourth part in generall, what wee are to take heed of, lest our hearts be burthened.
This shall suffice to be spoken of the fourth part in general, what we Are to take heed of, lest our hearts be burdened.
d vmb vvi pc-acp vbi vvn pp-f dt ord n1 p-acp n1, r-crq pns12 vbr pc-acp vvi n1 pp-f, cs po12 n2 vbi j-vvn.
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I told you it is the propertie of these things to burthen the heart.
I told you it is the property of these things to burden the heart.
pns11 vvd pn22 pn31 vbz dt n1 pp-f d n2 p-acp n1 dt n1.
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Now I come in the next place more particularly to tell you, what wee are to take heed of, that our hearts bee not overcharged with surfeiting.
Now I come in the next place more particularly to tell you, what we Are to take heed of, that our hearts be not overcharged with surfeiting.
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Take heed lest your hearts bee oppressed at any time With surfeiting. That is, with riotous, immoderate excessive eating.Take heed lest your hearts be oppressed At any time With surfeiting. That is, with riotous, immoderate excessive eating.
vvb n1 cs po22 n2 vbb vvn p-acp d n1 p-acp vvg. cst vbz, p-acp j, j j n-vvg.
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1840
The word in the originall is Clifani. The sense and derivation of the word is borrowed from those two paines and distempers of the head that is caused by sympathie,
The word in the original is Clifani. The sense and derivation of the word is borrowed from those two pains and distempers of the head that is caused by Sympathy,
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and consent of the head with the stomacke, through distemper of ryot, and inordinate eating.
and consent of the head with the stomach, through distemper of riot, and inordinate eating.
cc n1 pp-f dt n1 p-acp dt n1, p-acp n1 pp-f n1, cc j n-vvg.
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In the Latine it signifies those crudities that are caused in the stomacke through immoderate excessive eating,
In the Latin it signifies those crudities that Are caused in the stomach through immoderate excessive eating,
p-acp dt jp pn31 vvz d n2 cst vbr vvn p-acp dt n1 p-acp j j n-vvg,
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when the heart is surcharged, when there is more meat then it is able to digest.
when the heart is surcharged, when there is more meat then it is able to digest.
c-crq dt n1 vbz vvn, c-crq pc-acp vbz dc n1 cs pn31 vbz j pc-acp vvi.
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Thence it is that Christ wisheth us here to take heed; Take heed to your selves, saith Christ, lest your hearts bee overcharged with surfeiting.
Thence it is that christ wishes us Here to take heed; Take heed to your selves, Says christ, lest your hearts be overcharged with surfeiting.
np1 pn31 vbz cst np1 vvz pno12 av pc-acp vvi n1; vvb n1 p-acp po22 n2, vvz np1, cs po22 n2 vbb vvn p-acp vvg.
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Now looke what Christ charged his Disciples, hee chargeth us also as I told you out of Marke 13. ult. What I say unto you, I say unto all. It was indeed spoken to them first, to the Disciples;
Now look what christ charged his Disciples, he charges us also as I told you out of Mark 13. ult. What I say unto you, I say unto all. It was indeed spoken to them First, to the Disciples;
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it is our dutie also to take heed lest at any time our hearts bee overcharged with surfeiting.
it is our duty also to take heed lest At any time our hearts be overcharged with surfeiting.
pn31 vbz po12 n1 av pc-acp vvi n1 cs p-acp d n1 po12 n2 vbb vvn p-acp vvg.
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The point that I will insist on at this time, is this, that It is our dutie to take heed, that our hearts bee not overcharged, with immoderate, and excessive eating.
The point that I will insist on At this time, is this, that It is our duty to take heed, that our hearts be not overcharged, with immoderate, and excessive eating.
dt n1 cst pns11 vmb vvi a-acp p-acp d n1, vbz d, cst pn31 vbz po12 n1 pc-acp vvi n1, cst po12 n2 vbb xx vvn, p-acp j, cc j n-vvg.
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It is that that the Apostle warnes the Galatians of, in Gal. 5.21. to take heed of, hee reckons it among the workes of the flesh, revelling, or gluttonie. The workes of the flesh are, envie, murther, drunkennesse, revelling, or gluttonie, and the like;
It is that that the Apostle warns the Galatians of, in Gal. 5.21. to take heed of, he reckons it among the works of the Flesh, reveling, or gluttony. The works of the Flesh Are, envy, murder, Drunkenness, reveling, or gluttony, and the like;
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Now see the caution, in the words following;
Now see the caution, in the words following;
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Of which I tell you before, as I have told you in time past, that they that doe such things, shall not inherite the kingdome of God. Of which I tell you before, as I have told you in time past, that they that do such things, shall not inherit the Kingdom of God.
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To stirre up, and inforce caution, the Apostle sets before them the greatnesse of the danger,
To stir up, and enforce caution, the Apostle sets before them the greatness of the danger,
pc-acp vvi a-acp, cc vvi n1, dt n1 vvz p-acp pno32 dt n1 pp-f dt n1,
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if they did suffer their hearts to be overcharged with revelling, and gluttonie, it would bee such a burthen,
if they did suffer their hearts to be overcharged with reveling, and gluttony, it would be such a burden,
cs pns32 vdd vvi po32 n2 pc-acp vbi vvn p-acp vvg, cc n1, pn31 vmd vbi d dt n1,
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as would presse their soules downe to hell, such as would exclude them from entring into the heavenly Canaan. So likewise the wise man in Pro. 23.20. saith hee, Be not among wine-bibbers, or riotous eaters of flesh.
as would press their Souls down to hell, such as would exclude them from entering into the heavenly Canaan. So likewise the wise man in Pro 23.20. Says he, Be not among winebibbers, or riotous eaters of Flesh.
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Observe, saith the Wise-man, bee not among them. What? not among them, is there such danger? Is their companie so contagious,
Observe, Says the Wiseman, be not among them. What? not among them, is there such danger? Is their company so contagious,
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and infectious, that we may not bee among them? No, wee must not willingly, ordinarily be among them;
and infectious, that we may not be among them? No, we must not willingly, ordinarily be among them;
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wee must not choose such company to converse with, Why? because there is danger of infection;
we must not choose such company to converse with, Why? Because there is danger of infection;
pns12 vmb xx vvi d n1 pc-acp vvi p-acp, q-crq? c-acp pc-acp vbz n1 pp-f n1;
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First there is danger by their example. And then there is danger by their exhortation or counsell. First there is danger by their Exampl. And then there is danger by their exhortation or counsel.
ord pc-acp vbz n1 p-acp po32 n1. cc av pc-acp vbz n1 p-acp po32 n1 cc n1.
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First by their example, you know it is a saying, that seeing other men eate oft-times brings a man a stomacke:
First by their Exampl, you know it is a saying, that seeing other men eat ofttimes brings a man a stomach:
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hee that had no stomack, or appetite, by seeing others eate, it drawes him on to eate;
he that had no stomach, or appetite, by seeing Others eat, it draws him on to eat;
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so the very sight of a man eating, that is a glutton, and gives scope and loseth the raines to his appetite it transports others that are spectators, by his example.
so the very sighed of a man eating, that is a glutton, and gives scope and loses the reins to his appetite it transports Others that Are spectators, by his Exampl.
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Secondly, by counsell, you know men often call upon others, and say, eate neighbours, &c. as they give themselves to immoderate excesse of eating:
Secondly, by counsel, you know men often call upon Others, and say, eat neighbours, etc. as they give themselves to immoderate excess of eating:
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therefore in both these respects, wee are not to affect or seeke their company, it is dangerous, by reason of their example, and of their counsel.
Therefore in both these respects, we Are not to affect or seek their company, it is dangerous, by reason of their Exampl, and of their counsel.
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But why are wee to take heed that our hearts be not overcharged with surfeiting?
But why Are we to take heed that our hearts be not overcharged with surfeiting?
cc-acp q-crq vbr pns12 pc-acp vvi n1 cst po12 n2 vbb xx vvn p-acp vvg?
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I answer, first, because if our hearts bee overcharged, wee are unfit to performe spirituall duties.
I answer, First, Because if our hearts be overcharged, we Are unfit to perform spiritual duties.
pns11 vvb, ord, c-acp cs po12 n2 vbb vvn, pns12 vbr j pc-acp vvi j n2.
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1865
I told you before, surfeiting burtheneth and overchargeth the soule, and makes it heavie, and lumpish, not able to lift up it selfe to performe any spirituall dutie.
I told you before, surfeiting burtheneth and overchargeth the soul, and makes it heavy, and lumpish, not able to lift up it self to perform any spiritual duty.
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1866
It is a pretty conceit of Saint Chrysostome, in his first Homilie on Genesis: that Moses, when he came from the Mount,
It is a pretty conceit of Saint Chrysostom, in his First Homily on Genesis: that Moses, when he Come from the Mount,
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1867
and brought the two tables of the commandements with him, when he perceived the people of Israel to whom he came, that they had filled themselves full,
and brought the two tables of the Commandments with him, when he perceived the people of Israel to whom he Come, that they had filled themselves full,
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1868
and betooke themselves to dauncing, and sporting themselves, saith Saint Chrysostome, he tooke the Tables, and threw them downe;
and betook themselves to dancing, and sporting themselves, Says Saint Chrysostom, he took the Tables, and threw them down;
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1869
Why? hee thought it an absurd, and unfit thing to give commandements for them to observe, who now had gorged themselves with meate.
Why? he Thought it an absurd, and unfit thing to give Commandments for them to observe, who now had gorged themselves with meat.
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1870
No man is so unfit for the service of God, to observe the commandements of God,
No man is so unfit for the service of God, to observe the Commandments of God,
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1871
as those that have surfeited, and filled themselves with meate.
as those that have surfeited, and filled themselves with meat.
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1872
So, likewise saith our Saviour, Take heed to your selves, lest at any time your hearts be overcharged with surfeiting:
So, likewise Says our Saviour, Take heed to your selves, lest At any time your hearts be overcharged with surfeiting:
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1873
In the next verse but one, saith he, Watch, and pray alway, hee opposeth watching and prayer to surfeiting.
In the next verse but one, Says he, Watch, and pray always, he Opposeth watching and prayer to surfeiting.
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1874
Those that have their hearts overcharged with surfeiting cannot watch and pray, and performe spirituall duties.
Those that have their hearts overcharged with surfeiting cannot watch and pray, and perform spiritual duties.
d cst vhb po32 n2 vvn p-acp vvg vmbx vvi cc vvi, cc vvi j n2.
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Now therefore the first reason why wee should bee heedfull that our hearts bee not overcharged with surfeiting, is because it makes our soules unfit for the performance of spirituall duties, it makes us unapt for the doing of that for which wee came into the world.
Now Therefore the First reason why we should be heedful that our hearts be not overcharged with surfeiting, is Because it makes our Souls unfit for the performance of spiritual duties, it makes us unapt for the doing of that for which we Come into the world.
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1876
Secondly, we are to take heed of it, because surfeiting is the nurse of securitie.
Secondly, we Are to take heed of it, Because surfeiting is the nurse of security.
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1877
When a man hath filled himselfe with meat and drinke, as it is apt to incline him to bodily sleepe, When a man hath filled himself with meat and drink, as it is apt to incline him to bodily sleep,
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1878
so it is to spirituall sleepe too, to securitie.
so it is to spiritual sleep too, to security.
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1879
Hee that gives himselfe to satisfie his sensuall immoderate appetite, there is no man so subject to securitie.
He that gives himself to satisfy his sensual immoderate appetite, there is no man so Subject to security.
pns31 cst vvz px31 pc-acp vvi po31 j j n1, pc-acp vbz dx n1 av j-jn p-acp n1.
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1880
See the truth of this in those of the old world, in the time of Noah, though hee preached to them that the world should bee drowned,
See the truth of this in those of the old world, in the time of Noah, though he preached to them that the world should be drowned,
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1881
and overwhelmed, yet they cared not, they were secure, and carelesse, and feared not the threatning of Noah, nor the judgement of God:
and overwhelmed, yet they cared not, they were secure, and careless, and feared not the threatening of Noah, nor the judgement of God:
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1882
the reason is given, because they betooke themselves too much to eating and drinking, Luke 17.27.
the reason is given, Because they betook themselves too much to eating and drinking, Lycia 17.27.
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1883
They did eate and drinke, and marrie wives, and give in marriage till the day that Noah entred into the Arke, They did eat and drink, and marry wives, and give in marriage till the day that Noah entered into the Ark,
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1884
and the flood came, and destroyed them all. and the flood Come, and destroyed them all.
cc dt n1 vvd, cc vvd pno32 d.
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1885
But why did the flood come and destroy them? The reason is insinuated in these words,
But why did the flood come and destroy them? The reason is insinuated in these words,
cc-acp q-crq vdd dt n1 vvb cc vvi pno32? dt n1 vbz vvd p-acp d n2,
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1886
because they ate, and dranke; that is, they gaue themselves to immoderate eating and drinking. Thirdly, we should therefore bee carefull that our hearts be not overcharged with surfeiting;
Because they ate, and drank; that is, they gave themselves to immoderate eating and drinking. Thirdly, we should Therefore be careful that our hearts be not overcharged with surfeiting;
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1887
because surfeiting occasions, and breeds many lusts; it feedes the soule with lusts.
Because surfeiting occasions, and breeds many Lustiest; it feeds the soul with Lustiest.
c-acp vvg n2, cc vvz d n2; pn31 vvz dt n1 p-acp n2.
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1888
It is with the soule, as it is in ground, commonly the rankest, and fattest soyle is fullest of weedes;
It is with the soul, as it is in ground, commonly the rankest, and Fattest soil is Fullest of weeds;
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1889
so it is in the body, the fullest and fattest bodies, those that are given most to satisfie their sensuall appetite, they are troubled most with lusts that fight against the soule. As the Apostle Peter saith in that place;
so it is in the body, the Fullest and Fattest bodies, those that Are given most to satisfy their sensual appetite, they Are troubled most with Lustiest that fight against the soul. As the Apostle Peter Says in that place;
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1890
As pilgrims, and strangers abstaine from fleshly lusts, that fight against the soule. As pilgrim's, and Strangers abstain from fleshly Lustiest, that fight against the soul.
p-acp n2, cc n2 vvb p-acp j n2, cst vvb p-acp dt n1.
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1891
If a man give himselfe to immoderate eating, hee strengtheneth the flesh, to combate and fight against his soule:
If a man give himself to immoderate eating, he strengtheneth the Flesh, to combat and fight against his soul:
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1892
it gets the victorie, and oppresseth, and beares downe the soule. See the like in Ierem. 5.8. speaking of Israel, that they were as fed horses;
it gets the victory, and Oppresses, and bears down the soul. See the like in Jeremiah 5.8. speaking of Israel, that they were as fed Horses;
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In the morning every one neighs after his neighbours wife: See the consequent, In the morning they are as fed horses; In the morning every one neighs After his neighbours wife: See the consequent, In the morning they Are as fed Horses;
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1894
there is a surfeiting, they filled themselves to the full, then presently their soules are overborne, every one neighs after his neighbours wife.
there is a surfeiting, they filled themselves to the full, then presently their Souls Are overborne, every one neighs After his neighbours wife.
a-acp vbz dt j-vvg, pns32 vvd px32 p-acp dt j, cs av-j po32 n2 vbr vvn, d crd n2 p-acp po31 ng1 n1.
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1895
There is the third reason why wee should bee carefull not to have our hearts overcharged with surfeiting,
There is the third reason why we should be careful not to have our hearts overcharged with surfeiting,
pc-acp vbz dt ord n1 c-crq pns12 vmd vbi j xx pc-acp vhi po12 n2 vvn p-acp vvg,
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1896
because it fills our soules full of lusts. Fourthly, and lastly, it brings on the judgements of God:
Because it fills our Souls full of Lustiest. Fourthly, and lastly, it brings on the Judgments of God:
c-acp pn31 vvz po12 n2 j pp-f n2. ord, cc ord, pn31 vvz p-acp dt n2 pp-f np1:
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1897
Looke as it was with Sodome, they were eating and drinking, and giving themselves to satisfie their sensuall appetites,
Look as it was with Sodom, they were eating and drinking, and giving themselves to satisfy their sensual appetites,
vvb p-acp pn31 vbds p-acp np1, pns32 vbdr vvg cc vvg, cc vvg px32 p-acp vvi po32 j n2,
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1898
and the judgements of God came and swept them away suddenly and fearfully. Ezek. 16.49. Behold, this was the iniquitie of thy sister Sodome, pride, fulnesse of bread: there is surfeiting.
and the Judgments of God Come and swept them away suddenly and fearfully. Ezekiel 16.49. Behold, this was the iniquity of thy sister Sodom, pride, fullness of bred: there is surfeiting.
cc dt n2 pp-f np1 vvd cc vvd pno32 av av-j cc av-j. np1 crd. vvb, d vbds dt n1 pp-f po21 n1 np1, n1, n1 pp-f n1: a-acp vbz vvg.
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1899
Now in verse 50. Therefore I tooke them away as I saw good. Now in verse 50. Therefore I took them away as I saw good.
av p-acp n1 crd av pns11 vvd pno32 av c-acp pns11 vvd j.
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1900
They gave themselves to pride, and fulnesse of bread, to surfeiting and drunkennesse, and God tooke them away as hee saw good.
They gave themselves to pride, and fullness of bred, to surfeiting and Drunkenness, and God took them away as he saw good.
pns32 vvd px32 p-acp n1, cc n1 pp-f n1, p-acp vvg cc n1, cc np1 vvd pno32 av c-acp pns31 vvd j.
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1901
So in Amos 6.4, 5, 6. speaking against the wantonnesse of Israel, he saith, They stretch themselves on beds of Ivorie, they eate the lambes of the flocke,
So in Amos 6.4, 5, 6. speaking against the wantonness of Israel, he Says, They stretch themselves on Beds of Ivory, they eat the Lambs of the flock,
av p-acp np1 crd, crd, crd vvg p-acp dt n1 pp-f np1, pns31 vvz, pns32 vvb px32 p-acp n2 pp-f n1, pns32 vvb dt n2 pp-f dt n1,
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1902
and the calves out of the middest of the stall; and the calves out of the midst of the stall;
cc dt n2 av pp-f dt n1 pp-f dt n1;
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1903
that is, they did yeeld too much to their sensuall appetite in the use of these things.
that is, they did yield too much to their sensual appetite in the use of these things.
cst vbz, pns32 vdd vvi av av-d p-acp po32 j n1 p-acp dt n1 pp-f d n2.
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1904
What then? Therefore in verse 7. They shall goe captive with the first that goe captive: What then? Therefore in verse 7. They shall go captive with the First that go captive:
q-crq av? av p-acp n1 crd pns32 vmb vvi j-jn p-acp dt ord cst vvb j-jn:
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1905
and the banquet of them that stretched themselves shall be removed. and the banquet of them that stretched themselves shall be removed.
cc dt n1 pp-f pno32 cst vvd px32 vmb vbi vvn.
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1906
Because they gave themselves to satisfie their sensuall appetite, and to the immoderate use of the creature, God would cut them short,
Because they gave themselves to satisfy their sensual appetite, and to the immoderate use of the creature, God would Cut them short,
c-acp pns32 vvd px32 pc-acp vvi po32 j n1, cc p-acp dt j n1 pp-f dt n1, np1 vmd vvi pno32 j,
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1907
and they should goe into captivitie, where they should be pinched with want, and penurie.
and they should go into captivity, where they should be pinched with want, and penury.
cc pns32 vmd vvi p-acp n1, c-crq pns32 vmd vbi vvn p-acp n1, cc n1.
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1908
You see the reasons why wee should take heed that our hearts bee not overcharged with surfeiting.
You see the Reasons why we should take heed that our hearts be not overcharged with surfeiting.
pn22 vvb dt n2 c-crq pns12 vmd vvi n1 cst po12 n2 vbb xx vvn p-acp vvg.
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1909
First, because it makes the soule unfit for spirituall duties. Secondly, it is the nurse of securitie.
First, Because it makes the soul unfit for spiritual duties. Secondly, it is the nurse of security.
ord, c-acp pn31 vvz dt n1 j p-acp j n2. ord, pn31 vbz dt n1 pp-f n1.
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1910
Thirdly, it fills the soule full of noysome lusts that fight against the soule. Fourthly, it provokes the judgements of God, as against us, so against others too.
Thirdly, it fills the soul full of noisome Lustiest that fight against the soul. Fourthly, it provokes the Judgments of God, as against us, so against Others too.
ord, pn31 vvz dt n1 j pp-f j n2 cst vvb p-acp dt n1. ord, pn31 vvz dt n2 pp-f np1, c-acp p-acp pno12, av p-acp n2-jn av.
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1911
These sinnes are such, that they provoke the judgements of God not only against us, but against others.
These Sins Are such, that they provoke the Judgments of God not only against us, but against Others.
np1 n2 vbr d, cst pns32 vvb dt n2 pp-f np1 xx av-j p-acp pno12, cc-acp p-acp n2-jn.
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1912
Oft times poore people smart with famine and penurie: the reason is, because of the excesse and immoderate eating of great ones.
Oft times poor people smart with famine and penury: the reason is, Because of the excess and immoderate eating of great ones.
av n2 j n1 n1 p-acp n1 cc n1: dt n1 vbz, c-acp pp-f dt n1 cc j n-vvg pp-f j pi2.
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1913
As in a mist, wee say it is a signe of raine and showers, when the mists goe up by the mountaines:
As in a missed, we say it is a Signen of rain and showers, when the mists go up by the Mountains:
p-acp p-acp dt n1, pns12 vvb pn31 vbz dt n1 pp-f n1 cc n2, c-crq dt n2 vvb a-acp p-acp dt n2:
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1914
so when surfeiting sends up a mist in those mountaines, those that are eminent above others in power or place, it is an argument it will bring raine, not onely on the mountaines,
so when surfeiting sends up a missed in those Mountains, those that Are eminent above Others in power or place, it is an argument it will bring rain, not only on the Mountains,
av q-crq vvg vvz p-acp dt n1 p-acp d n2, d cst vbr j p-acp n2-jn p-acp n1 cc n1, pn31 vbz dt n1 pn31 vmb vvi n1, xx av-j p-acp dt n2,
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1915
but on the holes and vallies, it will cause a storme and tempest.
but on the holes and valleys, it will cause a storm and tempest.
cc-acp p-acp dt n2 cc n2, pn31 vmb vvi dt n1 cc n1.
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1916
These sinnes are such sinnes as draw judgements not onely on them that are guiltie of them, but on others also.
These Sins Are such Sins as draw Judgments not only on them that Are guilty of them, but on Others also.
np1 n2 vbr d n2 c-acp vvb n2 xx av-j p-acp pno32 cst vbr j pp-f pno32, cc-acp p-acp n2-jn av.
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1917
I might adde to these many other reasons, as, first, we are to take heede of this, because it doth not disable the soule onely,
I might add to these many other Reasons, as, First, we Are to take heed of this, Because it does not disable the soul only,
pns11 vmd vvi p-acp d d j-jn n2, c-acp, ord, pns12 vbr pc-acp vvi n1 pp-f d, c-acp pn31 vdz xx vvi dt n1 av-j,
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1918
but the body also, it fills that full of diseases; in respect of which it is growne now a disputable question, and hath beene long,
but the body also, it fills that full of diseases; in respect of which it is grown now a disputable question, and hath been long,
cc-acp dt n1 av, pn31 vvz d j pp-f n2; p-acp n1 pp-f r-crq pn31 vbz vvn av dt j n1, cc vhz vbn j,
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1919
whether surfeiting or the sword kill more. We complaine that men in these times live not to the yeares of our forefathers.
whither surfeiting or the sword kill more. We complain that men in these times live not to the Years of our Forefathers.
cs vvg cc dt n1 vvi av-dc. pns12 vvb d n2 p-acp d n2 vvb xx p-acp dt n2 pp-f po12 n2.
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1920
It is true, wee live a lesse time, the reason is, because wee eate more meate, we kill our selves.
It is true, we live a less time, the reason is, Because we eat more meat, we kill our selves.
pn31 vbz j, pns12 vvb dt av-dc n1, dt n1 vbz, c-acp pns12 vvb dc n1, pns12 vvb po12 n2.
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1921
Every glutton is guilty of his owne death, at least if hee be not guilty of his death manifestly,
Every glutton is guilty of his own death, At least if he be not guilty of his death manifestly,
np1 n1 vbz j pp-f po31 d n1, p-acp ds cs pns31 vbb xx j pp-f po31 n1 av-j,
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1922
yet he is obliquely, he cuts his life short which hee might else enlarge (I question not) to the dayes of our forefathers,
yet he is obliquely, he cuts his life short which he might Else enlarge (I question not) to the days of our Forefathers,
av pns31 vbz av-j, pns31 vvz po31 n1 j r-crq pns31 vmd av vvi (pns11 vvb xx) p-acp dt n2 pp-f po12 n2,
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1923
if we were carefull of our lives.
if we were careful of our lives.
cs pns12 vbdr j pp-f po12 n2.
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1924
It doth not onely disable our bodies, but our estates, as we see it plainely in many of our gallants.
It does not only disable our bodies, but our estates, as we see it plainly in many of our gallants.
pn31 vdz xx av-j vvi po12 n2, cc-acp po12 n2, c-acp pns12 vvb pn31 av-j p-acp d pp-f po12 n2-jn.
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1925
It was a good saying of Plato a heathen man, a man undoes himselfe, by giving way to his sensuall apetite, hee devours his estate and patrimony.
It was a good saying of Plato a heathen man, a man undoes himself, by giving Way to his sensual appetite, he devours his estate and patrimony.
pn31 vbds dt j n-vvg pp-f np1 dt j-jn n1, dt n1 vvz px31, p-acp vvg n1 p-acp po31 j n1, pns31 vvz po31 n1 cc n1.
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1926
It hurts not onely our selves in soule and body and estate, but it hurts others, it hurts the common wealth,
It hurts not only our selves in soul and body and estate, but it hurts Others, it hurts the Common wealth,
pn31 vvz xx av-j po12 n2 p-acp n1 cc n1 cc n1, p-acp pn31 vvz n2-jn, pn31 vvz dt j n1,
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1927
because by prejudicing of our selves, by consequent we prejudice the common wealth whereof we are a part.
Because by prejudicing of our selves, by consequent we prejudice the Common wealth whereof we Are a part.
c-acp p-acp vvg pp-f po12 n2, p-acp j pns12 vvi dt j n1 c-crq pns12 vbr dt n1.
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1928
You know what the Civillians say, it concernes the communitie, that every particular man use his estate well.
You know what the Civilians say, it concerns the community, that every particular man use his estate well.
pn22 vvb r-crq dt n2-jn vvb, pn31 vvz dt n1, cst d j n1 vvi po31 n1 av.
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1929
Now if wee use our estates ill, and impoverish our selves in our estates, by consequence we impoverish the common wealth:
Now if we use our estates ill, and impoverish our selves in our estates, by consequence we impoverish the Common wealth:
av cs pns12 vvb po12 n2 j-jn, cc vvi po12 n2 p-acp po12 n2, p-acp n1 pns12 vvi dt j n1:
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1930
if we make our bodies unfit by surfeiting to serve God, and our countrey, we impoverish the countrey.
if we make our bodies unfit by surfeiting to serve God, and our country, we impoverish the country.
cs pns12 vvb po12 n2 j p-acp vvg pc-acp vvi np1, cc po12 n1, pns12 vvi dt n1.
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1931
Lastly, we hurt not onely our selves but our brethren, that might be relieved with our superfluitie;
Lastly, we hurt not only our selves but our brothers, that might be relieved with our superfluity;
ord, pns12 vvb xx av-j po12 n2 p-acp po12 n2, cst vmd vbi vvn p-acp po12 n1;
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1932
we hurt our brethren, and so by consequence we come to be guilty of a double murther, by surfeiting wee murther our selves,
we hurt our brothers, and so by consequence we come to be guilty of a double murder, by surfeiting we murder our selves,
pns12 vvb po12 n2, cc av p-acp n1 pns12 vvb pc-acp vbi j pp-f dt j-jn n1, p-acp vvg pns12 vvi po12 n2,
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1933
and our poore brethren that by our superfluitie might be relieved. I will not insist further on the reasons, but come to make some Vse.
and our poor brothers that by our superfluity might be relieved. I will not insist further on the Reasons, but come to make Some Use.
cc po12 j n2 cst p-acp po12 n1 vmd vbi vvn. pns11 vmb xx vvi av-jc p-acp dt n2, cc-acp vvb pc-acp vvi d vvb.
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1934
Surely if ever it were seasonable to take heede of surfeiting, it is at this time seasonable; (not onely because it is a time, wherein God calls for fasting,
Surely if ever it were seasonable to take heed of surfeiting, it is At this time seasonable; (not only Because it is a time, wherein God calls for fasting,
av-j cs av pn31 vbdr j pc-acp vvi n1 pp-f vvg, pn31 vbz p-acp d n1 j; (xx av-j c-acp pn31 vbz dt n1, c-crq np1 vvz p-acp vvg,
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1935
and humiliation though in that respect we ought to take heed least we be overcharged with surfeiting,
and humiliation though in that respect we ought to take heed lest we be overcharged with surfeiting,
cc n1 cs p-acp d n1 pns12 vmd pc-acp vvi n1 cs pns12 vbb vvn p-acp vvg,
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1936
but) because of the commonnesse of this sinne, it is so common that there is almost no notice taken of it.
but) Because of the commonness of this sin, it is so Common that there is almost no notice taken of it.
cc-acp) c-acp pp-f dt n1 pp-f d n1, pn31 vbz av j cst pc-acp vbz av dx n1 vvn pp-f pn31.
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1937
We many times speake against drunkennesse (and if there were not lawes made against it, what could wee expect but an inundation and catoclisme,
We many times speak against Drunkenness (and if there were not laws made against it, what could we expect but an inundation and catoclisme,
pns12 d n2 vvb p-acp n1 (cc cs pc-acp vbdr xx n2 vvn p-acp pn31, r-crq vmd pns12 vvi p-acp dt n1 cc n1,
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1938
and overwhelming? Time was it was the fault of Beggers, As drunke as a Begger, they used to say,
and overwhelming? Time was it was the fault of Beggars, As drunk as a Beggar, they used to say,
cc vvg? n1 vbds pn31 vbds dt n1 pp-f n2, c-acp j c-acp dt n1, pns32 vvd pc-acp vvi,
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1939
but now it is the fault of great ones, It is a fault not onely of the night,
but now it is the fault of great ones, It is a fault not only of the night,
cc-acp av pn31 vbz dt n1 pp-f j pi2, pn31 vbz dt n1 xx av-j pp-f dt n1,
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1940
and of the darkenesse, but of the noone day) but for gluttony, we lift not up our voyces as trumpets as we should doe.
and of the darkness, but of the noon day) but for gluttony, we lift not up our voices as trumpets as we should do.
cc pp-f dt n1, cc-acp pp-f dt n1 n1) cc-acp p-acp n1, pns12 vvb xx p-acp po12 n2 p-acp n2 c-acp pns12 vmd vdi.
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1941
It is true it fares with the diseases of the soule as it doth in the body: It is true it fares with the diseases of the soul as it does in the body:
pn31 vbz j pn31 vvz p-acp dt n2 pp-f dt n1 c-acp pn31 vdz p-acp dt n1:
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1942
Phisitians tell us and wee know by experience, when a man is troubled with the stone and the goute,
Physicians tell us and we know by experience, when a man is troubled with the stone and the gout,
n2 vvb pno12 cc pns12 vvb p-acp n1, c-crq dt n1 vbz vvn p-acp dt n1 cc dt n1,
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1943
if he have a pang and fit of the stone he feeles not the goute;
if he have a pang and fit of the stone he feels not the gout;
cs pns31 vhb dt n1 cc n1 pp-f dt n1 pns31 vvz xx dt n1;
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1944
The reason is because of the violence of the stone, it is so grievous a paine that it beares downe,
The reason is Because of the violence of the stone, it is so grievous a pain that it bears down,
dt n1 vbz p-acp pp-f dt n1 pp-f dt n1, pn31 vbz av j dt n1 cst pn31 vvz a-acp,
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1945
and takes away the sence of the goute.
and Takes away the sense of the gout.
cc vvz av dt n1 pp-f dt n1.
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1946
Iust so it is with surfeiting and drunkennesse, they are both grievous diseases of the soule,
Just so it is with surfeiting and Drunkenness, they Are both grievous diseases of the soul,
j av pn31 vbz p-acp vvg cc n1, pns32 vbr av-d j n2 pp-f dt n1,
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1947
but yet drunkennesse is the more grievous, the reason is because of the violence of it, we take no notice of gluttony (but speake against drunkennesse) though that be a worke of the flesh, as we see Gal. 5. As the goute is a grievous disease,
but yet Drunkenness is the more grievous, the reason is Because of the violence of it, we take no notice of gluttony (but speak against Drunkenness) though that be a work of the Flesh, as we see Gal. 5. As the gout is a grievous disease,
cc-acp av n1 vbz dt av-dc j, dt n1 vbz p-acp pp-f dt n1 pp-f pn31, pns12 vvb dx n1 pp-f n1 (p-acp vvi p-acp n1) cs d vbb dt n1 pp-f dt n1, c-acp pns12 vvb np1 crd p-acp dt n1 vbz dt j n1,
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1948
though the stone bee more grievous; so gluttony is a grievous disease of the soule though drunkennesse be a more grievous.
though the stone be more grievous; so gluttony is a grievous disease of the soul though Drunkenness be a more grievous.
cs dt n1 vbi av-dc j; av n1 vbz dt j n1 pp-f dt n1 cs n1 vbb dt av-dc j.
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1949
And if wee that are Ministers had ever neede to speake against gluttony, surely it is in this land,
And if we that Are Ministers had ever need to speak against gluttony, surely it is in this land,
cc cs pns12 cst vbr n2 vhd av vvi pc-acp vvi p-acp n1, av-j pn31 vbz p-acp d n1,
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1950
as wee may see by that order lately set forth. It is a sinne almost proper to this Land;
as we may see by that order lately Set forth. It is a sin almost proper to this Land;
c-acp pns12 vmb vvi p-acp d n1 av-j vvn av. pn31 vbz dt n1 av j p-acp d n1;
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1951
we make our selves a scorne by our intemperance in meate;
we make our selves a scorn by our intemperance in meat;
pns12 vvb po12 n2 dt n1 p-acp po12 n1 p-acp n1;
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1952
and if wee should speake against it in this nation, I know not where it should bee more then in this place.
and if we should speak against it in this Nation, I know not where it should be more then in this place.
cc cs pns12 vmd vvi p-acp pn31 p-acp d n1, pns11 vvb xx c-crq pn31 vmd vbi av-dc cs p-acp d n1.
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1953
But are so many guiltie of sufeiting here? Let me tell you that wee surfeit, not onely when we eate more then will doe us good, more then we can digest, that is the most enormious surfeiting,
But Are so many guilty of sufeiting Here? Let me tell you that we surfeit, not only when we eat more then will do us good, more then we can digest, that is the most enormous surfeiting,
cc-acp vbr av d j pp-f vvg av? vvb pno11 vvi pn22 cst pns12 vvb, xx av-j c-crq pns12 vvb av-dc cs vmb vdi pno12 j, av-dc cs pns12 vmb vvi, cst vbz dt av-ds j vvg,
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1954
but otherwise men surfeit divers wayes, besides in quantitie when they eate too much. So also in qualitie, when they hunt for too delicious meate.
but otherwise men surfeit diverse ways, beside in quantity when they eat too much. So also in quality, when they hunt for too delicious meat.
cc-acp av n2 vvb j n2, a-acp p-acp n1 c-crq pns32 vvb av av-d. av av p-acp n1, c-crq pns32 vvb p-acp av j n1.
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1955
It is the fault generally of nice curious dames, they esteeme not meate so much by the taste, It is the fault generally of Nicaenae curious dams, they esteem not meat so much by the taste,
pn31 vbz dt n1 av-j pp-f j j n2, pns32 vvb xx n1 av av-d p-acp dt n1,
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1956
as by the daintinesse and varietie, not so much (as the Poet saith) by the taste, as by the price;
as by the daintiness and variety, not so much (as the Poet Says) by the taste, as by the price;
c-acp p-acp dt n1 cc n1, xx av av-d (c-acp dt n1 vvz) p-acp dt n1, c-acp p-acp dt n1;
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when things are common they care not for them: this is a kinde of gluttony.
when things Are Common they care not for them: this is a kind of gluttony.
c-crq n2 vbr j pns32 vvb xx p-acp pno32: d vbz dt n1 pp-f n1.
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In Luke 16. the rich man that fared deliciously every day, he is called a glutton,
In Lycia 16. the rich man that fared deliciously every day, he is called a glutton,
p-acp av crd dt j n1 cst vvd av-j d n1, pns31 vbz vvn dt n1,
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why? It appeares not by the Text that he overburthened his stomack, that hee did eate more then he could digest,
why? It appears not by the Text that he overburdened his stomach, that he did eat more then he could digest,
q-crq? pn31 vvz xx p-acp dt n1 cst pns31 vvn po31 n1, cst pns31 vdd vvi av-dc cs pns31 vmd vvi,
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but because hee fared deliciously every day, hee hunted too curiously and too anxiously after dainty fare, this made him a glutton.
but Because he fared deliciously every day, he hunted too curiously and too anxiously After dainty fare, this made him a glutton.
cc-acp c-acp pns31 vvd av-j d n1, pns31 vvd av av-j cc av av-j c-acp j n1, d vvd pno31 dt n1.
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1961
So we commit gluttony in our immoderate and too carefull seeking for daintie meate, when wee are not content with such things as are common,
So we commit gluttony in our immoderate and too careful seeking for dainty meat, when we Are not content with such things as Are Common,
av pns12 vvb n1 p-acp po12 j cc av j vvg p-acp j n1, c-crq pns12 vbr xx j p-acp d n2 c-acp vbr j,
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1962
but wee must have such thing as are hard to be got, and are costly.
but we must have such thing as Are hard to be god, and Are costly.
cc-acp pns12 vmb vhi d n1 c-acp vbr j pc-acp vbi vvn, cc vbr j.
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1963
As the Poet saith, we have a kinde of humour that wee scorne to be satisfied with every thing,
As the Poet Says, we have a kind of humour that we scorn to be satisfied with every thing,
p-acp dt n1 vvz, pns12 vhb dt n1 pp-f n1 cst pns12 vvb pc-acp vbi vvn p-acp d n1,
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1964
but onely with such things as are hard to be got; things when they come out first, and are of great price are fittest for us.
but only with such things as Are hard to be god; things when they come out First, and Are of great price Are Fittest for us.
cc-acp av-j p-acp d n2 c-acp vbr j pc-acp vbi vvn; n2 c-crq pns32 vvb av ord, cc vbr pp-f j n1 vbr js p-acp pno12.
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1965
This is a kind of surfeiting. Thirdly, a man may become guilty of surfeiting in respect of time, two wayes.
This is a kind of surfeiting. Thirdly, a man may become guilty of surfeiting in respect of time, two ways.
d vbz dt n1 pp-f vvg. ord, dt n1 vmb vvi j pp-f vvg p-acp n1 pp-f n1, crd n2.
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1966
Not onely when they eate unseasonably, Ier. 5.8.
Not only when they eat unseasonably, Jeremiah 5.8.
xx av-j c-crq pns32 vvb av-j, np1 crd.
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1967
As fed horses in the morning, such as when in the morning they should betake themselves to their devotion to the performance of spirituall duties, they fall to cram themselves, that scarse their eyes are opened, As fed Horses in the morning, such as when in the morning they should betake themselves to their devotion to the performance of spiritual duties, they fallen to cram themselves, that scarce their eyes Are opened,
c-acp vvn n2 p-acp dt n1, d c-acp c-crq p-acp dt n1 pns32 vmd vvi px32 p-acp po32 n1 p-acp dt n1 pp-f j n2, pns32 vvb pc-acp vvi px32, cst av-j po32 n2 vbr vvn,
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1968
but they open their mouthes to fill themselves.
but they open their mouths to fill themselves.
cc-acp pns32 vvb po32 n2 pc-acp vvi px32.
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1969
So saith the wise man in Ecclesiastes, Woe to thee O Land whose Princes eate in the morning.
So Says the wise man in Ecclesiastes, Woe to thee Oh Land whose Princes eat in the morning.
np1 vvz dt j n1 p-acp n2, n1 p-acp pno21 uh n1 rg-crq n2 vvb p-acp dt n1.
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1970
No question, it is not a fault for men to eate in the morning, nay I am perswaded that men are bound in such times as these, that live in an infected ayre, to eate in the morning, it is physicall;
No question, it is not a fault for men to eat in the morning, nay I am persuaded that men Are bound in such times as these, that live in an infected air, to eat in the morning, it is physical;
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1971
but when men constantly eate in the morning, and so eate as they are made unfit for spirituall duties, this is a kinde of surfeiting.
but when men constantly eat in the morning, and so eat as they Are made unfit for spiritual duties, this is a kind of surfeiting.
cc-acp c-crq n2 av-j vvi p-acp dt n1, cc av vvb c-acp pns32 vbr vvn j p-acp j n2, d vbz dt n1 pp-f vvg.
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1972
Phylosophers say that when a man hath eaten somewhat he is lighter then when hee fasts,
Philosophers say that when a man hath eaten somewhat he is lighter then when he fasts,
n2 vvb cst c-crq dt n1 vhz vvn av pns31 vbz jc cs c-crq pns31 n2,
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1973
and they give the reason, because the Spirits are more refreshed; I dispute not that probleme, I thinke the contrary that a man is not lighter,
and they give the reason, Because the Spirits Are more refreshed; I dispute not that problem, I think the contrary that a man is not lighter,
cc pns32 vvb dt n1, c-acp dt n2 vbr dc vvn; pns11 vvb xx d n1, pns11 vvb dt n-jn cst dt n1 vbz xx jc,
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1974
though he be in his heart, yet he is not in the skales or ballance:
though he be in his heart, yet he is not in the scales or balance:
cs pns31 vbb p-acp po31 n1, av pns31 vbz xx p-acp dt n2 cc n1:
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1975
but spiritually when a man is fasting he is more active and quicke for the performance of spirituall duties.
but spiritually when a man is fasting he is more active and quick for the performance of spiritual duties.
cc-acp av-j c-crq dt n1 vbz vvg pns31 vbz av-dc j cc j p-acp dt n1 pp-f j n2.
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1976
Now men that in the morning betake themselves to eating and drinking they become guilty of surfeiting and gluttony,
Now men that in the morning betake themselves to eating and drinking they become guilty of surfeiting and gluttony,
av n2 cst p-acp dt n1 vvb px32 p-acp vvg cc vvg pns32 vvb j pp-f vvg cc n1,
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1977
because they are made unfit for spirituall duties.
Because they Are made unfit for spiritual duties.
c-acp pns32 vbr vvn j p-acp j n2.
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1978
But that is not all, there is another gluttony in respect of the time, that is, when they bestow too much time and stay too long in satisfying of their appetite, (I meane not upon extraordinary occasions at feasts, &c. for then we may seeke for delicacies,
But that is not all, there is Another gluttony in respect of the time, that is, when they bestow too much time and stay too long in satisfying of their appetite, (I mean not upon extraordinary occasions At feasts, etc. for then we may seek for delicacies,
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1979
and we may sit longer then at othertimes, but) when we ordinarily sit an houre,
and we may fit longer then At Othertimes, but) when we ordinarily fit an hour,
cc pns12 vmb vvi av-jc cs p-acp n2, cc-acp) c-crq pns12 av-j vvb dt n1,
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1980
or two, or three houres at a meale, when wee doe not make it as we should doe, a by thing,
or two, or three hours At a meal, when we do not make it as we should do, a by thing,
cc crd, cc crd n2 p-acp dt n1, c-crq pns12 vdb xx vvi pn31 c-acp pns12 vmd vdi, dt p-acp n1,
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1981
but we make it our worke, and our imployment. Wee complaine that our time here is short;
but we make it our work, and our employment. we complain that our time Here is short;
cc-acp pns12 vvb pn31 po12 n1, cc po12 n1. pns12 vvb cst po12 n1 av vbz j;
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1982
but as Seneca saith, we may finde fault with our selves that it is so short.
but as Senecca Says, we may find fault with our selves that it is so short.
cc-acp c-acp np1 vvz, pns12 vmb vvi n1 p-acp po12 n2 cst pn31 vbz av j.
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1983
How easie is it for a man to satisfie nature soone, and betake himselfe to his generall or particular calling? Now when we shall spend not halfe an houre but an houre,
How easy is it for a man to satisfy nature soon, and betake himself to his general or particular calling? Now when we shall spend not half an hour but an hour,
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1984
or two or three houres, and sit all night before we can rise from meate: this is a kinde of surfeiting;
or two or three hours, and fit all night before we can rise from meat: this is a kind of surfeiting;
cc crd cc crd n2, cc vvb d n1 c-acp pns12 vmb vvi p-acp n1: d vbz dt n1 pp-f vvg;
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1985
we deprive our selves of our time.
we deprive our selves of our time.
pns12 vvb po12 n2 pp-f po12 n1.
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1986
This is not to redeeme time, but to spend time and our selves, that that God hath given us for the doing good to our selves and others, we cast it away carelesly in superfluities upon our selves.
This is not to Redeem time, but to spend time and our selves, that that God hath given us for the doing good to our selves and Others, we cast it away carelessly in superfluities upon our selves.
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1987
Wee speake to men, and tell them, if they desire a blessing on themselves, and to keepe the judgements of God from them, let them be diligent in their callings,
we speak to men, and tell them, if they desire a blessing on themselves, and to keep the Judgments of God from them, let them be diligent in their callings,
pns12 vvb p-acp n2, cc vvi pno32, cs pns32 vvb dt n1 p-acp px32, cc pc-acp vvi dt n2 pp-f np1 p-acp pno32, vvb pno32 vbi j p-acp po32 n2,
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1988
and pray in their families, and in their closets;
and pray in their families, and in their closets;
cc vvb p-acp po32 n2, cc p-acp po32 n2;
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alas, they are so full of imployments they cannot spare time to pray with their charge,
alas, they Are so full of employments they cannot spare time to pray with their charge,
uh, pns32 vbr av j pp-f n2 pns32 vmbx vvi n1 pc-acp vvi p-acp po32 n1,
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1990
yet they can spend two or three houres, sometimes a whole day in visiting their friends,
yet they can spend two or three hours, sometime a Whole day in visiting their Friends,
av pns32 vmb vvi crd cc crd n2, av dt j-jn n1 p-acp vvg po32 n2,
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1991
and in holding an idle chat with others, they can spend three or foure houres sitting at meales.
and in holding an idle chat with Others, they can spend three or foure hours sitting At meals.
cc p-acp vvg dt j n1 p-acp n2-jn, pns32 vmb vvi crd cc crd n2 vvg p-acp n2.
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1992
How much better were it, to take away some time, to improve and redeeme time (that we cast away) for examining our selves upon our beds? to goe and make our peace with God, to search and try our selves? Thus we become guilty of gluttony,
How much better were it, to take away Some time, to improve and Redeem time (that we cast away) for examining our selves upon our Beds? to go and make our peace with God, to search and try our selves? Thus we become guilty of gluttony,
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and surfeiting, not onely in respect of the quantitie, by eating too much, and in respect of the qualitie in curiositie; ( Ahab did not search more curiously for Eliah, through the land then some doe after delicacies) but also in respect of the time,
and surfeiting, not only in respect of the quantity, by eating too much, and in respect of the quality in curiosity; (Ahab did not search more curiously for Elijah, through the land then Some do After delicacies) but also in respect of the time,
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1994
when wee eate in the morning, (though it be not absolutely unlawfull, but) when we so eate as to make us unfit for good duties,
when we eat in the morning, (though it be not absolutely unlawful, but) when we so eat as to make us unfit for good duties,
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1995
as when we eate too long, or eate in the times of humiliation, when there is no necessitie of eating,
as when we eat too long, or eat in the times of humiliation, when there is no necessity of eating,
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as in the times of fasting.
as in the times of fasting.
c-acp p-acp dt n2 pp-f vvg.
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1997
Some men are made such slaves to their appetite, that if it bid them come, they must come,
some men Are made such slaves to their appetite, that if it bid them come, they must come,
d n2 vbr vvn d n2 p-acp po32 n1, cst cs pn31 vvb pno32 vvi, pns32 vmb vvi,
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1998
if it bid them provide such a dish they must have it.
if it bid them provide such a dish they must have it.
cs pn31 vvb pno32 vvi d dt n1 pns32 vmb vhi pn31.
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They are slaves to their appetite, they set appetite in a throne, it hath dominion in them,
They Are slaves to their appetite, they Set appetite in a throne, it hath dominion in them,
pns32 vbr n2 p-acp po32 n1, pns32 vvd n1 p-acp dt n1, pn31 vhz n1 p-acp pno32,
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when that commands they must obey. That is a third kind of gluttony in respect of the time.
when that commands they must obey. That is a third kind of gluttony in respect of the time.
c-crq d n2 pns32 vmb vvi. cst vbz dt ord n1 pp-f n1 p-acp n1 pp-f dt n1.
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2001
Fourthly and lastly, men are guiltie of surfeiting by an anxious care for meate before hand, and by too sensuall a delight in eating for the time.
Fourthly and lastly, men Are guilty of surfeiting by an anxious care for meat before hand, and by too sensual a delight in eating for the time.
ord cc ord, n2 vbr j pp-f j-vvg p-acp dt j n1 p-acp n1 p-acp n1, cc p-acp av j dt n1 p-acp vvg p-acp dt n1.
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2002
First, for too anxious care before hand. This is that the Apostle speakes of Rom. 13. making provision for the flesh:
First, for too anxious care before hand. This is that the Apostle speaks of Rom. 13. making provision for the Flesh:
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2003
such men as use care to provide for the flesh.
such men as use care to provide for the Flesh.
d n2 c-acp vvb n1 pc-acp vvi p-acp dt n1.
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2004
You will say, may not a man use lawfull care to provide necessaries for himselfe?
You will say, may not a man use lawful care to provide necessaries for himself?
pn22 vmb vvi, vmb xx dt n1 vvb j n1 pc-acp vvi n2-j p-acp px31?
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Yes, but when men are too anxious, that all their thought is on meate;
Yes, but when men Are too anxious, that all their Thought is on meat;
uh, cc-acp c-crq n2 vbr av j, cst d po32 n1 vbz p-acp n1;
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2006
and what shall we have next time? See if you can get such a dish, &c. when a man is to anxiously carefull in an immoderate manner, hee becomes guiltie of surfeiting.
and what shall we have next time? See if you can get such a dish, etc. when a man is to anxiously careful in an immoderate manner, he becomes guilty of surfeiting.
cc q-crq vmb pns12 vhi ord n1? n1 cs pn22 vmb vvi d dt n1, av c-crq dt n1 vbz p-acp av-j j p-acp dt j n1, pns31 vvz j pp-f vvg.
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2007
Lastly, men are guiltie of immoderate eating, they are guiltie of gluttonie, when in the use of meate they are too much transported.
Lastly, men Are guilty of immoderate eating, they Are guilty of gluttony, when in the use of meat they Are too much transported.
ord, n2 vbr j pp-f j n-vvg, pns32 vbr j pp-f n1, c-crq p-acp dt n1 pp-f n1 pns32 vbr av av-d vvn.
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2008
When a man doth not as hee should use meate only for the satisfying of nature,
When a man does not as he should use meat only for the satisfying of nature,
c-crq dt n1 vdz xx c-acp pns31 vmd vvi n1 av-j p-acp dt n-vvg pp-f n1,
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2009
and for inabling of himself to undergoe the duties of his generall, or particular calling,
and for enabling of himself to undergo the duties of his general, or particular calling,
cc p-acp vvg pp-f px31 p-acp vvi dt n2 pp-f po31 n1, cc j n-vvg,
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2010
but is transported, and too much affected with it, and gives too much way to his sensuall appetite,
but is transported, and too much affected with it, and gives too much Way to his sensual appetite,
cc-acp vbz vvn, cc av av-d vvn p-acp pn31, cc vvz av d n1 p-acp po31 j n1,
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2011
so that hee thinkes it the only contentment, the only pleasure in the world. There are some such men that thinke there is almost no contentment in the world,
so that he thinks it the only contentment, the only pleasure in the world. There Are Some such men that think there is almost no contentment in the world,
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2012
but to relish fine, and pleasant dishes.
but to relish fine, and pleasant Dishes.
cc-acp pc-acp vvi j, cc j n2.
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2013
It is not so much our meate that makes us gluttons, as our affection toward our meate:
It is not so much our meat that makes us gluttons, as our affection towards our meat:
pn31 vbz xx av d po12 n1 cst vvz pno12 n2, c-acp po12 n1 p-acp po12 n1:
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2014
such men are just like those the Apostle speakes of, Phil. 3.19. They make their bellie their god.
such men Are just like those the Apostle speaks of, Philip 3.19. They make their belly their god.
d n2 vbr j vvb d dt n1 vvz pp-f, np1 crd. pns32 vvb po32 n1 po32 n1.
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2015
Why so? because they give all their devotion to their bellie, they take the greatest pleasure and contentment in satisfying their bellie.
Why so? Because they give all their devotion to their belly, they take the greatest pleasure and contentment in satisfying their belly.
q-crq av? c-acp pns32 vvb d po32 n1 p-acp po32 n1, pns32 vvb dt js n1 cc n1 p-acp vvg po32 n1.
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2016
Such are those too, that if they want a dish that they desire, they are never quiet;
Such Are those too, that if they want a dish that they desire, they Are never quiet;
d vbr d av, cst cs pns32 vvb dt n1 cst pns32 vvb, pns32 vbr av-x j-jn;
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2017
and if they be spoken to, they are ready to say, Hath not God given to us all the creatures alike? It is true, but marke the falacie;
and if they be spoken to, they Are ready to say, Hath not God given to us all the creatures alike? It is true, but mark the fallacy;
cc cs pns32 vbb vvn p-acp, pns32 vbr j pc-acp vvi, vhz xx np1 vvn p-acp pno12 d dt n2 av? pn31 vbz j, cc-acp vvb dt n1;
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while they use their libertie they lose it.
while they use their liberty they loose it.
cs pns32 vvb po32 n1 pns32 vvb pn31.
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God hath given us libertie to eate meate, and any kind of meate, if it be in our calling,
God hath given us liberty to eat meat, and any kind of meat, if it be in our calling,
np1 vhz vvn pno12 n1 pc-acp vvi n1, cc d n1 pp-f n1, cs pn31 vbb p-acp po12 n-vvg,
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and wee be able to provide for our selves with the caution before mentioned;
and we be able to provide for our selves with the caution before mentioned;
cc pns12 vbb j pc-acp vvi p-acp po12 n2 p-acp dt n1 a-acp vvn;
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but these men lose their libertie, they bring themselves into such an estate, that they cannot want it.
but these men loose their liberty, they bring themselves into such an estate, that they cannot want it.
cc-acp d n2 vvb po32 n1, pns32 vvb px32 p-acp d dt n1, cst pns32 vmbx vvi pn31.
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There are some men, let them want Tobacco, or such a dish as they devote themselves to, they cannot live.
There Are Some men, let them want Tobacco, or such a dish as they devote themselves to, they cannot live.
pc-acp vbr d n2, vvb pno32 vvi n1, cc d dt n1 c-acp pns32 vvb px32 p-acp, pns32 vmbx vvi.
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This is that that the Apostle saith, in 1 Corin. is to bring a mans selfe under the power of a thing.
This is that that the Apostle Says, in 1 Corin. is to bring a men self under the power of a thing.
d vbz d d dt n1 vvz, p-acp crd np1 vbz pc-acp vvi dt ng1 n1 p-acp dt n1 pp-f dt n1.
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Saith the Apostle, it is lawfull for a man to eate any thing, but saith he, I will not bring my selfe under the power of any thing.
Says the Apostle, it is lawful for a man to eat any thing, but Says he, I will not bring my self under the power of any thing.
vvz dt n1, pn31 vbz j p-acp dt n1 pc-acp vvi d n1, cc-acp vvz pns31, pns11 vmb xx vvi po11 n1 p-acp dt n1 pp-f d n1.
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How doth a man bring himselfe under the power of any thing? When a man yeelds too much to his appetite, that hee is brought to this passe, that hee is a slave to his appetite:
How does a man bring himself under the power of any thing? When a man yields too much to his appetite, that he is brought to this pass, that he is a slave to his appetite:
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if it call for such a dish, hee must have it; if it call for such viands, he cannot be without them:
if it call for such a dish, he must have it; if it call for such viands, he cannot be without them:
cs pn31 vvb p-acp d dt n1, pns31 vmb vhi pn31; cs pn31 vvb p-acp d n2, pns31 vmbx vbi p-acp pno32:
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Then a man is brought under the power of meate.
Then a man is brought under the power of meat.
av dt n1 vbz vvn p-acp dt n1 pp-f n1.
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In using our libertie, if wee doe not looke to it, we may lose our libertie.
In using our liberty, if we do not look to it, we may loose our liberty.
p-acp vvg po12 n1, cs pns12 vdb xx vvi p-acp pn31, pns12 vmb vvi po12 n1.
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If wee examine our selves by these rules, wee shall find that there are few,
If we examine our selves by these rules, we shall find that there Are few,
cs pns12 vvb po12 n2 p-acp d n2, pns12 vmb vvi cst a-acp vbr d,
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but they are guiltie of surfeiting, not only in respect of quantitie, when they are immoderate,
but they Are guilty of surfeiting, not only in respect of quantity, when they Are immoderate,
cc-acp pns32 vbr j pp-f vvg, xx av-j p-acp n1 pp-f n1, c-crq pns32 vbr j,
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but in regard of qualitie, when they are too delicate, and in respect of time, as we see in Amos 6. They did eate the calves out of the stall;
but in regard of quality, when they Are too delicate, and in respect of time, as we see in Amos 6. They did eat the calves out of the stall;
cc-acp p-acp n1 pp-f n1, c-crq pns32 vbr av j, cc p-acp n1 pp-f n1, c-acp pns12 vvb p-acp np1 crd pns32 vdd vvi dt n2 av pp-f dt n1;
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and the lambes out of the flocke, when God called for humiliation; they remembred not the afflictions of Ioseph. and the Lambs out of the flock, when God called for humiliation; they remembered not the afflictions of Ioseph.
cc dt n2 av pp-f dt n1, c-crq np1 vvd p-acp n1; pns32 vvd xx dt n2 pp-f np1.
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And last of all, when wee are too carefull to provide our selves before hand,
And last of all, when we Are too careful to provide our selves before hand,
cc ord pp-f d, c-crq pns12 vbr av j pc-acp vvi po12 n2 p-acp n1,
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or else are too much transported in the use of meate, by these meanes wee become guiltie of surfeiting.
or Else Are too much transported in the use of meat, by these means we become guilty of surfeiting.
cc av vbr av av-d vvn p-acp dt n1 pp-f n1, p-acp d n2 pns12 vvb j pp-f vvg.
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Therefore we should follow the advise of our Saviour here, take heed lest at any time our hearts bee overcharged with surfeiting. { inverted ⁂ } FINIS.
Therefore we should follow the Advice of our Saviour Here, take heed lest At any time our hearts be overcharged with surfeiting. { inverted ⁂ } FINIS.
av pns12 vmd vvi dt n1 pp-f po12 n1 av, vvb n1 cs p-acp d n1 po12 n2 vbb vvn p-acp vvg. { vvn ⁂ } fw-la.
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THE GENERATION OF SEEKERS. COLLOS. 3.1. Seeke those things which are above.
THE GENERATION OF SEEKERS. COLOSSIANS. 3.1. Seek those things which Are above.
dt n1 pp-f n2. npg1. crd. vvb d n2 r-crq vbr a-acp.
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YOu see my Text is a consequent from the former words, If you bee risen with Christ.
YOu see my Text is a consequent from the former words, If you be risen with christ.
pn22 vvb po11 n1 vbz dt j p-acp dt j n2, cs pn22 vbb vvn p-acp np1.
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It sufficeth not that a proposition be good, except the consequent and illation bee also strong.
It Suffices not that a proposition be good, except the consequent and illation be also strong.
pn31 vvz xx d dt n1 vbi j, c-acp dt j cc n1 vbb av j.
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The Apostle therefore having premised the former part of the proposition, the antecedent;
The Apostle Therefore having premised the former part of the proposition, the antecedent;
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If yee be risen with Christ, he here brings in the consequent of the proposition, seeke those things that are above. If ye be risen with christ, he Here brings in the consequent of the proposition, seek those things that Are above.
cs pn22 vbb vvn p-acp np1, pns31 av vvz p-acp dt j pp-f dt n1, vvb d n2 cst vbr a-acp.
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And here it is needefull I suppose, (both for the quitting of our Apostle from all suspition;
And Here it is needful I suppose, (both for the quitting of our Apostle from all suspicion;
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and also for the clearing of that that followes) to stay a while and view the severall ligaments by which the two parts of the Text are knit together.
and also for the clearing of that that follows) to stay a while and view the several ligaments by which the two parts of the Text Are knit together.
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And briefely to inquire into those grounds and reasons, why if we be risen with Christ, we must seeke those things that are above.
And briefly to inquire into those grounds and Reasons, why if we be risen with christ, we must seek those things that Are above.
cc av-j pc-acp vvi p-acp d n2 cc n2, q-crq cs pns12 vbb vvn p-acp np1, pns12 vmb vvi d n2 cst vbr a-acp.
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And for this inquiry I confesse there is not any thing specified in the Text: but I appeale to any judicious auditour if it be not herein implyed.
And for this inquiry I confess there is not any thing specified in the Text: but I appeal to any judicious auditor if it be not herein employed.
cc p-acp d n1 pns11 vvb pc-acp vbz xx d n1 vvn p-acp dt n1: cc-acp pns11 vvb p-acp d j n1 cs pn31 vbb xx av vvn.
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My Text being like a well couched building, wherein the stones and onely the principall materialls are in the view,
My Text being like a well couched building, wherein the stones and only the principal materials Are in the view,
po11 n1 vbg av-j dt av vvd n1, c-crq dt n2 cc av-j dt n-jn n2-jn vbr p-acp dt n1,
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but the Cement and Morter is undiscernable; If yee be risen with Christ, seeke those things which are above.
but the Cement and Mortar is undiscernible; If ye be risen with christ, seek those things which Are above.
cc-acp dt n1 cc n1 vbz j; cs pn22 vbb vvn p-acp np1, vvb d n2 r-crq vbr a-acp.
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Admirable is the logick and sinewes of our Apostle in this place, affecting here rather strength of sence,
Admirable is the logic and sinews of our Apostle in this place, affecting Here rather strength of sense,
j vbz dt n1 cc n2 pp-f po12 n1 p-acp d n1, vvg av av-c n1 pp-f n1,
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then language, and pregnancie of reason above eminencie of words.
then language, and pregnancy of reason above eminency of words.
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Two reasons I finde especially, whereupon these words are grounded, which as the foundation in the architecture gives strong support to the whole: Two Reasons I find especially, whereupon these words Are grounded, which as the Foundation in the architecture gives strong support to the Whole:
crd n2 pns11 vvb av-j, c-crq d n2 vbr vvn, r-crq c-acp dt n1 p-acp dt n1 vvz j n1 p-acp dt j-jn:
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eyther of them able to infer, both together to enforce this duty.
either of them able to infer, both together to enforce this duty.
d pp-f pno32 j pc-acp vvi, d av pc-acp vvi d n1.
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There was great reason that the Colossians now risen with Christ, should seeke those things that are above, whether wee looke to the direct beames above,
There was great reason that the colossians now risen with christ, should seek those things that Are above, whither we look to the Direct beams above,
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or the reflect beames on themselves, whether wee respect, God that raysed them, or Themselves that were raysed.
or the reflect beams on themselves, whither we respect, God that raised them, or Themselves that were raised.
cc dt vvb n2 p-acp px32, cs pns12 vvb, np1 cst vvd pno32, cc px32 cst vbdr vvn.
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First, in respect of God that raised them;
First, in respect of God that raised them;
ord, p-acp n1 pp-f np1 cst vvd pno32;
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by way of common thankfulnesse, to give their future life to him that had given them life;
by Way of Common thankfulness, to give their future life to him that had given them life;
p-acp n1 pp-f j n1, pc-acp vvi po32 j-jn n1 p-acp pno31 cst vhd vvn pno32 n1;
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to imploy those gifts and graces that they had so lately received from his hands in his service, to the honour of the doner.
to employ those Gifts and graces that they had so lately received from his hands in his service, to the honour of the doner.
pc-acp vvi d n2 cc n2 cst pns32 vhd av av-j vvn p-acp po31 n2 p-acp po31 n1, p-acp dt n1 pp-f dt n1.
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An argument in the ballance of the Apostle, weightie and ponderous; therefore when else where hee goes about to urge the Romans to the like duty;
an argument in the balance of the Apostle, weighty and ponderous; Therefore when Else where he Goes about to urge the Romans to the like duty;
dt n1 p-acp dt n1 pp-f dt n1, j cc j; av c-crq av c-crq pns31 vvz a-acp pc-acp vvi dt np1 p-acp dt j n1;
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as one that well knew how potent above the rest this was, he makes choyse of this, Rom. 6.13. give not your members weapons of unrighteousnesse to sinne, but give your selves to God:
as one that well knew how potent above the rest this was, he makes choice of this, Rom. 6.13. give not your members weapons of unrighteousness to sin, but give your selves to God:
p-acp pi cst av vvd c-crq j p-acp dt n1 d vbds, pns31 vvz n1 pp-f d, np1 crd. vvb xx po22 n2 n2 pp-f n1 p-acp n1, cc-acp vvb po22 n2 p-acp np1:
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Why? As those that are alive from the dead; or because you are quickned with Christ.
Why? As those that Are alive from the dead; or Because you Are quickened with christ.
uh-crq? p-acp d cst vbr j p-acp dt j; cc c-acp pn22 vbr vvn p-acp np1.
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Every blessing that God bestowes upon us, is or should be so many reall perswasions, and bonds and obligations to tye, and bind us to obedience:
Every blessing that God bestows upon us, is or should be so many real persuasions, and bonds and obligations to tie, and bind us to Obedience:
d n1 cst np1 vvz p-acp pno12, vbz cc vmd vbi av d j n2, cc n2 cc n2 pc-acp vvi, cc vvb pno12 p-acp n1:
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but spirituall blessings, such as the raysing of these Collossians mentioned in the Text, they lay so much a stricter bond on us, by how much more they be excellent in themselves, and beneficiall to us.
but spiritual blessings, such as the raising of these Colossians mentioned in the Text, they lay so much a Stricter bound on us, by how much more they be excellent in themselves, and beneficial to us.
cc-acp j n2, d c-acp dt n-vvg pp-f d njp2 vvd p-acp dt n1, pns32 vvd av av-d dt jc n1 p-acp pno12, p-acp c-crq av-d av-dc pns32 vbb j p-acp px32, cc j p-acp pno12.
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The time once was that the Collossians were darkenesse, but now they are light in the Lord.
The time once was that the Colossians were darkness, but now they Are Light in the Lord.
dt n1 a-acp vbds d dt njp2 vbdr n1, cc-acp av pns32 vbr j p-acp dt n1.
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They were once the vassels of Satan, but now they are the servants of Christ;
They were once the vassals of Satan, but now they Are the Servants of christ;
pns32 vbdr a-acp dt n2 pp-f np1, cc-acp av pns32 vbr dt n2 pp-f np1;
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they were once dead in trespasses and sinnes, but now they are alive, raysed from the dead.
they were once dead in Trespasses and Sins, but now they Are alive, raised from the dead.
pns32 vbdr a-acp j p-acp n2 cc n2, p-acp av pns32 vbr j, vvn p-acp dt j.
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Sinewes of Brasse, a heart of Adamant and Steele, must needs relent in the fence and memory of such a mercy, to bend it to holy and gracious duties.
Sinews of Brass, a heart of Adamant and Steel, must needs relent in the fence and memory of such a mercy, to bend it to holy and gracious duties.
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It is the ignorance of men to thinke that the doctrine of Christ is a doctrine of carnall libertie, that the Gospel is a Charter,
It is the ignorance of men to think that the Doctrine of christ is a Doctrine of carnal liberty, that the Gospel is a Charter,
pn31 vbz dt n1 pp-f n2 pc-acp vvi cst dt n1 pp-f np1 vbz dt n1 pp-f j n1, cst dt n1 vbz dt n1,
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and immunitie from obedience, at least from that strict obedience to which men were tyed under the Law.
and immunity from Obedience, At least from that strict Obedience to which men were tied under the Law.
cc n1 p-acp n1, p-acp ds p-acp d j n1 p-acp r-crq n2 vbdr vvn p-acp dt n1.
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As if because God hath done more for us then for them, therefore wee should doe lesse for him;
As if Because God hath done more for us then for them, Therefore we should do less for him;
p-acp cs p-acp np1 vhz vdn av-dc p-acp pno12 av p-acp pno32, av pns12 vmd vdi av-dc p-acp pno31;
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that because we are eased of that clog of ceremonies, and such burdens, we might load our selves with more guilt;
that Because we Are eased of that clog of ceremonies, and such burdens, we might load our selves with more guilt;
cst c-acp pns12 vbr vvn pp-f d n1 pp-f n2, cc d n2, pns12 vmd vvi po12 n2 p-acp dc n1;
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and because hee hath purchased our freedome from sinne, therefore wee might take freedome to sinne:
and Because he hath purchased our freedom from sin, Therefore we might take freedom to sin:
cc c-acp pns31 vhz vvn po12 n1 p-acp n1, av pns12 vmd vvi n1 p-acp n1:
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or because with these Collossians we are quickned with Christ, therefore wee may crucifie afresh the Lord of life by unlawfull courses,
or Because with these Colossians we Are quickened with christ, Therefore we may crucify afresh the Lord of life by unlawful courses,
cc c-acp p-acp d njp2 pns12 vbr vvn p-acp np1, av pns12 vmb vvi av dt n1 pp-f n1 p-acp j n2,
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and as much as in us lies still hinder our reviving.
and as much as in us lies still hinder our reviving.
cc c-acp d c-acp p-acp pno12 vvz av vvi po12 vvg.
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I would to God this age had afforded no such sophisters, in whom prophanenesse, like a distemper hath turned the Physicke administred for their cure to a disease, that hath made these mercies of God one powerfull pretence to sinne,
I would to God this age had afforded no such sophisters, in whom profaneness, like a distemper hath turned the Physic administered for their cure to a disease, that hath made these Mercies of God one powerful pretence to sin,
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and an occasion to loose the reines, and to poure out themselves to all wickednesse.
and an occasion to lose the reins, and to pour out themselves to all wickedness.
cc dt n1 pc-acp vvi dt n2, cc pc-acp vvi av px32 p-acp d n1.
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How much better was the practice of that gracious Matron, Peters wives mother? Matth. 8.15. no sooner Christ had cured her, but presently shee arose and ministred to him, shee consecrated the first fruits of her health and strength to the service of Christ.
How much better was the practice of that gracious Matron, Peter's wives mother? Matthew 8.15. no sooner christ had cured her, but presently she arose and ministered to him, she consecrated the First fruits of her health and strength to the service of christ.
c-crq d j vbds dt n1 pp-f cst j n1, npg1 n2 n1? np1 crd. av-dx av-c np1 vhd vvn pno31, cc-acp av-j pns31 vvd cc vvn p-acp pno31, pns31 vvd dt ord n2 pp-f po31 n1 cc n1 p-acp dt n1 pp-f np1.
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Nay how much better was the Logick of gracious Ioseph, in whom the memory of his masters kindnesse shewed in advancing of him, was a soveraigne remedy to keepe him from the inchantments of his mistrisse;
Nay how much better was the Logic of gracious Ioseph, in whom the memory of his Masters kindness showed in advancing of him, was a sovereign remedy to keep him from the enchantments of his mistress;
uh-x q-crq d j vbds dt n1 pp-f j np1, p-acp ro-crq dt n1 pp-f po31 ng1 n1 vvd p-acp vvg pp-f pno31, vbds dt j-jn n1 pc-acp vvi pno31 p-acp dt n2 pp-f po31 n1;
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ever upon the review of it concluding how shall I doe this wickednesse and sinne against God? Gen. 39 9. But I forget my selfe, that all this while I dwell upon a circumstance;
ever upon the review of it concluding how shall I do this wickedness and sin against God? Gen. 39 9. But I forget my self, that all this while I dwell upon a circumstance;
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but what was spoken to these Collossians is fit for us.
but what was spoken to these Colossians is fit for us.
cc-acp q-crq vbds vvn p-acp d njp2 vbz j p-acp pno12.
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I hope there are some here present that with these Collossians in the Text are raysed already to the life of grace (I pray that all may) and therefore in that respect stand as deepely bound as they to seeke those things that are above.
I hope there Are Some Here present that with these Colossians in the Text Are raised already to the life of grace (I pray that all may) and Therefore in that respect stand as deeply bound as they to seek those things that Are above.
pns11 vvb pc-acp vbr d av j cst p-acp d njp2 p-acp dt n1 vbr vvn av p-acp dt n1 pp-f n1 (pns11 vvb cst d vmb) cc av p-acp d n1 vvb a-acp av-jn vvn c-acp pns32 p-acp vvb d n2 cst vbr a-acp.
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If you please to goe along, and paralell, and lay our happinesse to the scales with theirs, you will confesse that we are bound more.
If you please to go along, and parallel, and lay our happiness to the scales with theirs, you will confess that we Are bound more.
cs pn22 vvb pc-acp vvi a-acp, cc n1, cc vvb po12 n1 p-acp dt n2 p-acp png32, pn22 vmb vvi cst pns12 vbr vvn av-dc.
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First, the Colossians were yet in their minoritie; First, the colossians were yet in their minority;
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when the Apostle wrote this Epistle, the light of the Gospel, it was but even now broken out amongst them;
when the Apostle wrote this Epistle, the Light of the Gospel, it was but even now broken out among them;
c-crq dt n1 vvd d n1, dt n1 pp-f dt n1, pn31 vbds p-acp av av vvn av p-acp pno32;
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those thicke clouds and mists of Gentilisme and superstition wherein they were formerly wrapped, were scarse dispelled.
those thick Clouds and mists of Gentilism and Superstition wherein they were formerly wrapped, were scarce dispelled.
d j n2 cc n2 pp-f n1 cc n1 c-crq pns32 vbdr av-j vvn, vbdr av-j vvn.
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And when once the Sunne was risen among them, and with his wonted speed hastned to his height, upon the sudden he set at once,
And when once the Sun was risen among them, and with his wonted speed hastened to his height, upon the sudden he Set At once,
cc c-crq a-acp dt n1 vbds vvn p-acp pno32, cc p-acp po31 j n1 vvd p-acp po31 n1, p-acp dt j pns31 vvd p-acp a-acp,
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and to them ended in perpetuall darkenesse. Even this our Apostle, though himselfe were cut off with an untimely end;
and to them ended in perpetual darkness. Even this our Apostle, though himself were Cut off with an untimely end;
cc p-acp pno32 vvd p-acp j n1. j d po12 n1, cs px31 vbdr vvn a-acp p-acp dt j n1;
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yet he saw these Collossians goe to their grave alive, and were swallowed by an earthquake as Eusebius witnesseth.
yet he saw these Colossians go to their grave alive, and were swallowed by an earthquake as Eusebius Witnesseth.
av pns31 vvd d njp2 vvi p-acp po32 j j, cc vbdr vvn p-acp dt n1 c-acp np1 vvz.
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But for us I appeale to all venerable records of antiquitie, if any time since Christ hath afforded a Church on which the beames of heaven hath shone so bright and so cleare as on ours? The Gospell wee have now a long time enjoyed.
But for us I appeal to all venerable records of antiquity, if any time since christ hath afforded a Church on which the beams of heaven hath shone so bright and so clear as on ours? The Gospel we have now a long time enjoyed.
p-acp p-acp pno12 pns11 vvb p-acp d j n2 pp-f n1, cs d n1 c-acp np1 vhz vvn dt n1 p-acp r-crq dt n2 pp-f n1 vhz vvn av j cc av j c-acp a-acp png12? dt n1 pns12 vhb av dt j n1 vvn.
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It is not many yeares agoe since they sayd we were going to our Climactericall yeare;
It is not many Years ago since they said we were going to our Climacterical year;
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and almost all mens hearts failed them. And if you will believe the world, still there is somewhat unlucky comming towards us:
and almost all men's hearts failed them. And if you will believe the world, still there is somewhat unlucky coming towards us:
cc av d ng2 n2 vvd pno32. cc cs pn22 vmb vvi dt n1, av pc-acp vbz av j n-vvg p-acp pno12:
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they will tell us that the concurring of this day with our Ladies, certainly imports some ill.
they will tell us that the concurring of this day with our Ladies, Certainly imports Some ill.
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Alas, did not our sinnes portend worse then this, wee still might hope that the light of the Gospell would continue with us,
Alas, did not our Sins portend Worse then this, we still might hope that the Light of the Gospel would continue with us,
np1, vdd xx po12 n2 vvb av-jc cs d, pns12 av vmd vvi d dt n1 pp-f dt n1 vmd vvi p-acp pno12,
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and that Religion should not have a fatall period as it is sometimes with men. Secondly, these Collossians, though they were novices, and weake;
and that Religion should not have a fatal Period as it is sometime with men. Secondly, these Colossians, though they were Novices, and weak;
cc d n1 vmd xx vhi dt j n1 c-acp pn31 vbz av p-acp n2. ord, d njp2, cs pns32 vbdr n2, cc j;
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yet they had whole armies and squadrons of enemies.
yet they had Whole armies and squadrons of enemies.
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Besides those cunning Sophisters that went about to put trickes and falacies on them, Col. 2.4.
Beside those cunning Sophisters that went about to put tricks and fallacies on them, Col. 2.4.
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And besides a band of Newters that came into the field with mixt colours, bearing partly Moses and partly Christ, that pretended to be confederates, but intended to betray them. And beside a band of Newters that Come into the field with mixed colours, bearing partly Moses and partly christ, that pretended to be confederates, but intended to betray them.
cc p-acp dt n1 pp-f n2 cst vvd p-acp dt n1 p-acp vvn n2, vvg av np1 cc av np1, cst vvd pc-acp vbi n2, cc-acp vvd pc-acp vvi pno32.
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Besides these there was a troope of Panims, and Pagans, and subtill heathen Philosophers, that with banners displayed,
Beside these there was a troop of Panims, and Pagans, and subtle heathen Philosophers, that with banners displayed,
p-acp d a-acp vbds dt n1 pp-f np1, cc n2-jn, cc j j-jn n2, cst p-acp n2 vvn,
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and open defiance made warre against them, saith Salvian upon the second of this Epistle. I believe his chronologie failed him;
and open defiance made war against them, Says Salvian upon the second of this Epistle. I believe his chronology failed him;
cc j n1 vvd n1 p-acp pno32, vvz np1 p-acp dt ord pp-f d n1. pns11 vvb po31 n1 vvd pno31;
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for Eusebius saith that that Sect sprang not up till the second of Fabian: But I say, still there were some adversaries that made warre against them,
for Eusebius Says that that Sect sprang not up till the second of Fabian: But I say, still there were Some Adversaries that made war against them,
c-acp np1 vvz cst d n1 vvd xx a-acp p-acp dt ord pp-f np1: cc-acp pns11 vvb, av a-acp vbdr d n2 cst vvd n1 p-acp pno32,
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so the word signifies, Chap. 2. Vers. 8. Take heede that no man carry you away.
so the word signifies, Chap. 2. Vers. 8. Take heed that no man carry you away.
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The word there is a military terme expressing those acti silogizan that they use to make in hostile affaires.
The word there is a military term expressing those acti silogizan that they use to make in hostile affairs.
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But as for us, I must confesse with sorrow of heart that too many Romish dogges there be that lye abroad in the Caves and blinde corners of the Land, that as the Apostle speakes, 2 Tim. creepe into silly men and womens houses;
But as for us, I must confess with sorrow of heart that too many Romish Dogs there be that lie abroad in the Caves and blind corners of the Land, that as the Apostle speaks, 2 Tim. creep into silly men and women's houses;
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I say, the truth is, though there bee too many Romish emmissaries among us;
I say, the truth is, though there be too many Romish emmissaries among us;
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yet thanks be to God, openly to professe and publikely to maintaine superstition (as those hypocrites among the Colossians ) they dare not.
yet thanks be to God, openly to profess and publicly to maintain Superstition (as those Hypocrites among the colossians) they Dare not.
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I hope such hath beene the restraint by the force of the Lawes, and such hath beene the care of our Religious King (which God more and more encrease) that I hope they never shall (and I pray that they never may) prevaile more against us.
I hope such hath been the restraint by the force of the Laws, and such hath been the care of our Religious King (which God more and more increase) that I hope they never shall (and I pray that they never may) prevail more against us.
pns11 vvb d vhz vbn dt n1 p-acp dt n1 pp-f dt n2, cc d vhz vbn dt n1 pp-f po12 j n1 (r-crq n1 av-dc cc av-dc vvi) cst pns11 vvb pns32 av-x vmb (cc pns11 vvb cst pns32 av-x vmb) vvi av-dc p-acp pno12.
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And let those eyes fall out with looking when our Land shall bee like them. I will proceede no further in the paralell.
And let those eyes fallen out with looking when our Land shall be like them. I will proceed no further in the parallel.
cc vvb d n2 vvb av p-acp vvg c-crq po12 n1 vmb vbi av-j pno32. pns11 vmb vvi av-dx av-jc p-acp dt n1.
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O that wee would every day set aside sometime, to account Gods mercies to us;
Oh that we would every day Set aside sometime, to account God's Mercies to us;
uh cst pns12 vmd d n1 vvd av av, pc-acp vvi npg1 n2 p-acp pno12;
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how powerfull would it be to awaken us to seeke those things that are above? When Satan shall solicite us to commit any evill,
how powerful would it be to awaken us to seek those things that Are above? When Satan shall solicit us to commit any evil,
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how powerfull would it bee to repulse him, and to put all by, as Ioseph waved his mistrisse inticement, with a how shall I doe this and sinne against God?
how powerful would it be to repulse him, and to put all by, as Ioseph waved his mistress enticement, with a how shall I do this and sin against God?
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Or if the memory of these Collossians be buried with their Carkasses, then I beseech you cast your eyes abroad on forraigne nations this day,
Or if the memory of these Colossians be buried with their Carcases, then I beseech you cast your eyes abroad on foreign Nations this day,
cc cs dt n1 pp-f d njp2 vbb vvn p-acp po32 n2, cs pns11 vvb pn22 vvi po22 n2 av p-acp j n2 d n1,
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and the miseries that are on them will reade the mercies of God to you.
and the misery's that Are on them will read the Mercies of God to you.
cc dt n2 cst vbr p-acp pno32 vmb vvi dt n2 pp-f np1 p-acp pn22.
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How many Cities and Countries are there where the sound of the Gospell is not? at least not sincerely preached and heard? But alas,
How many Cities and Countries Are there where the found of the Gospel is not? At least not sincerely preached and herd? But alas,
c-crq d n2 cc n2 vbr a-acp c-crq dt n1 pp-f dt n1 vbz xx? p-acp ds xx av-j vvn cc vvn? p-acp uh,
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alas, how many are there where the sound of the Gospel cannot be heard, for the noyse of Drummes, the rattling of Armour, the roaring of Canons,
alas, how many Are there where the found of the Gospel cannot be herd, for the noise of Drums, the rattling of Armour, the roaring of Canonas,
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and the confusion of warres that drowne the cry of the Preachers, as they drowned the cry of their children in their sacrifices to Moloch? while wee alone have enjoyed the Gospel in safetie;
and the confusion of wars that drown the cry of the Preachers, as they drowned the cry of their children in their Sacrifices to Moloch? while we alone have enjoyed the Gospel in safety;
cc dt n1 pp-f n2 cst vvb dt n1 pp-f dt n2, c-acp pns32 vvd dt n1 pp-f po32 n2 p-acp po32 n2 p-acp np1? cs pns12 av-j vhb vvn dt n1 p-acp n1;
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I would to God with sinceritie.
I would to God with sincerity.
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What can we thinke, but that God who hath bestowed his blessings on us with a more liberall hand then upon others, doth expect from us as from the Colossians (in the Text) that we seeke those things that are above, more then others? What little comfort will it be to us that wee have had these favours,
What can we think, but that God who hath bestowed his blessings on us with a more liberal hand then upon Others, does expect from us as from the colossians (in the Text) that we seek those things that Are above, more then Others? What little Comfort will it be to us that we have had these favours,
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if we goe on in sinne? the increase of Gods blessings upon us here, will be an augmentation of our punishments hereafter. I conclude the point;
if we go on in sin? the increase of God's blessings upon us Here, will be an augmentation of our punishments hereafter. I conclude the point;
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then wee make a right use of Gods blessings when (as water pipes that send the water as high as is levell with the head,) what wee receive from the hand of God, wee returne to him againe.
then we make a right use of God's blessings when (as water pipes that send the water as high as is level with the head,) what we receive from the hand of God, we return to him again.
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This is the first ground whereupon the Apostles argument is built.
This is the First ground whereupon the Apostles argument is built.
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The love of God shewed to these Colossians in raysing them to the life of grace, laying upon them an obligation by way of thankfulnesse to seeke those things that are above. The next ground followes.
The love of God showed to these colossians in raising them to the life of grace, laying upon them an obligation by Way of thankfulness to seek those things that Are above. The next ground follows.
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If [ Yee ] be risen with Christ then seeke the things that are above. Then the second argument is drawne from them;
If [ Ye ] be risen with christ then seek the things that Are above. Then the second argument is drawn from them;
cs [ pn22 ] vbi vvn p-acp np1 av vvi dt n2 cst vbr a-acp. av dt ord n1 vbz vvn p-acp pno32;
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these Colossians were now risen with Christ, therefore now it became them as men of another world, to devote themselves to the studie, these colossians were now risen with christ, Therefore now it became them as men of Another world, to devote themselves to the study,
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and contemplation of the things above, and no longer to bee in the pursuit of things below.
and contemplation of the things above, and no longer to be in the pursuit of things below.
cc n1 pp-f dt n2 a-acp, cc dx jc pc-acp vbi p-acp dt n1 pp-f n2 a-acp.
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To see Moales, and Swine, men of the earth as the Psalmist saith to bee diligent, still to dig in the earth, who would wonder;
To see Moral, and Swine, men of the earth as the Psalmist Says to be diligent, still to dig in the earth, who would wonder;
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but to see such as professe themselves strangers and Pilgrims on earth, such as all should be that are risen with Christ, to see them set up their staffe and their rest,
but to see such as profess themselves Strangers and Pilgrim's on earth, such as all should be that Are risen with christ, to see them Set up their staff and their rest,
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as if there were no celestiall citie, no further Ierusalem to be looked for but this earthly (like him that would not give his part in Paris for his part in Paradice.
as if there were no celestial City, no further Ierusalem to be looked for but this earthly (like him that would not give his part in paris for his part in Paradise.
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And (by the way) I cannot greatly blame him, it seemes this man had some part in the one,
And (by the Way) I cannot greatly blame him, it seems this man had Some part in the one,
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and none in the other) such as whose profession is to renounce the world and themselves, to see such, such I say to runne themselves breathlesse to be keene and eager in the pursuit of the things below!
and none in the other) such as whose profession is to renounce the world and themselves, to see such, such I say to run themselves breathless to be keen and eager in the pursuit of the things below!
cc pix p-acp dt n-jn) d p-acp rg-crq n1 vbz pc-acp vvi dt n1 cc px32, pc-acp vvi d, d pns11 vvb pc-acp vvi px32 j pc-acp vbi j cc j p-acp dt n1 pp-f dt n2 a-acp!
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to professe a resurrection with Christ, when yet their thoughts and affections savour of nothing but earth;
to profess a resurrection with christ, when yet their thoughts and affections savour of nothing but earth;
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what is it, if this be not a strange incongruitie? As the man that fixed his eyes on the earth,
what is it, if this be not a strange incongruity? As the man that fixed his eyes on the earth,
q-crq vbz pn31, cs d vbb xx dt j n1? p-acp dt n1 cst vvd po31 n2 p-acp dt n1,
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and stretched his hands to heaven, and cryed O Iupiter. Or like the cheating votaries of Rome that professe povertie, in plentie of riches.
and stretched his hands to heaven, and cried Oh Iupiter. Or like the cheating votaries of Room that profess poverty, in plenty of riches.
cc vvd po31 n2 p-acp n1, cc vvd uh np1. cc av-j dt vvg n2 pp-f vvb cst vvb n1, p-acp n1 pp-f n2.
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The care of all those that desire to adorne their calling, it must bee the same that the Apostle wisheth the Colossians, to weigh not onely what is lawfull for them to doe,
The care of all those that desire to adorn their calling, it must be the same that the Apostle wishes the colossians, to weigh not only what is lawful for them to do,
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but what is comely and gracefull; not onely what may stand with a good conscience: but with the credit and honour of Religion also.
but what is comely and graceful; not only what may stand with a good conscience: but with the credit and honour of Religion also.
cc-acp q-crq vbz j cc j; xx av-j r-crq vmb vvi p-acp dt j n1: cc-acp p-acp dt n1 cc n1 pp-f n1 av.
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What else meane those frequent exhortations of the Apostle as well in other places as here, to walke worthy and as becommeth Saints, Ephes. 5.3.
What Else mean those frequent exhortations of the Apostle as well in other places as Here, to walk worthy and as becomes Saints, Ephesians 5.3.
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To walke honestly, or after the best fashion, as it is 1 Thes 4 12. and what meanes that adorning of the Gospel of Iesus Christ in all things? I say, what meane those exhortations of the Apostle, To walk honestly, or After the best fashion, as it is 1 These 4 12. and what means that adorning of the Gospel of Iesus christ in all things? I say, what mean those exhortations of the Apostle,
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but to teach us that we are to respect (as these Colossians should) what becomes our present profession.
but to teach us that we Are to respect (as these colossians should) what becomes our present profession.
cc-acp pc-acp vvi pno12 d pns12 vbr p-acp n1 (c-acp d njp2 vmd) r-crq vvz po12 j n1.
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It was lawfull for David, 2 Sam. 24. to accept of the offer of Araunah the Iebusite, to have taken the threshing place for a floore to have erected an Altar,
It was lawful for David, 2 Sam. 24. to accept of the offer of Araunah the Iebusite, to have taken the threshing place for a floor to have erected an Altar,
pn31 vbds j p-acp np1, crd np1 crd pc-acp vvi pp-f dt n1 pp-f np1 dt np1, pc-acp vhi vvn dt vvg n1 p-acp dt n1 pc-acp vhi vvn dt n1,
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and his Oxen for a sacrifice, and his threshing instruments for wood;
and his Oxen for a sacrifice, and his threshing Instruments for wood;
cc po31 n2 p-acp dt n1, cc po31 vvg n2 p-acp n1;
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but David would not, he saw it did not stand with the honour and munificence of a King to offer sacrifice to the Lord of that that cost him nothing.
but David would not, he saw it did not stand with the honour and munificence of a King to offer sacrifice to the Lord of that that cost him nothing.
cc-acp np1 vmd xx, pns31 vvd pn31 vdd xx vvi p-acp dt n1 cc n1 pp-f dt n1 pc-acp vvi vvi p-acp dt n1 pp-f d cst vvd pno31 pix.
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It is a rule of Canisius in the twelfth of his common places, and commended by him to the consideration of all Divines, that when they goe about to dispute of things that are supernaturall,
It is a Rule of Canisius in the twelfth of his Common places, and commended by him to the consideration of all Divines, that when they go about to dispute of things that Are supernatural,
pn31 vbz dt n1 pp-f np1 p-acp dt ord pp-f po31 j n2, cc vvd p-acp pno31 p-acp dt n1 pp-f d n2-jn, cst c-crq pns32 vvb a-acp pc-acp vvi pp-f n2 cst vbr j,
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and above, let them remember and recount with themselves, what they are;
and above, let them Remember and recount with themselves, what they Are;
cc a-acp, vvb pno32 vvi cc vvi p-acp px32, r-crq pns32 vbr;
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remember that they are Divines, and that will bee a restraint that they shall doe nothing,
Remember that they Are Divines, and that will be a restraint that they shall do nothing,
vvb cst pns32 vbr n2-jn, cc cst vmb vbi dt n1 cst pns32 vmb vdi pix,
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nor say nothing unworthy that sacred profession.
nor say nothing unworthy that sacred profession.
ccx vvb pix j cst j n1.
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A rule usefull not for Divines onely, but men of all qualities and conditions and rankes whatsoever that desire to adorne the Gospell;
A Rule useful not for Divines only, but men of all qualities and conditions and ranks whatsoever that desire to adorn the Gospel;
dt n1 j xx p-acp n2-jn j, cc-acp n2 pp-f d n2 cc n2 cc n2 r-crq cst n1 pc-acp vvi dt n1;
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whether in their generall calling of Christianitie which the Apostle here meanes, or in those particular formes and stations wherein they are set in the Church, or common wealth:
whither in their general calling of Christianity which the Apostle Here means, or in those particular forms and stations wherein they Are Set in the Church, or Common wealth:
cs p-acp po32 j n-vvg pp-f np1 r-crq dt n1 av vvz, cc p-acp d j n2 cc n2 c-crq pns32 vbr vvn p-acp dt n1, cc j n1:
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give mee leave to exemplifie it by one or two for all. Art thou a Magistrate? then think what becomes a Magistrate:
give me leave to exemplify it by one or two for all. Art thou a Magistrate? then think what becomes a Magistrate:
vvb pno11 n1 pc-acp vvi pn31 p-acp crd cc crd p-acp d. vb2r pns21 dt n1? av vvb r-crq vvz dt n1:
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say to thy self thus, what? a Magistrate and smile on villanie? a Magistrate and discountenance goodnesse? a Magistrate and an enemy,
say to thy self thus, what? a Magistrate and smile on villainy? a Magistrate and discountenance Goodness? a Magistrate and an enemy,
vvb p-acp po21 n1 av, q-crq? dt n1 cc n1 p-acp n1? dt n1 cc n1 n1? dt n1 cc dt n1,
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and not a furtherer of frequent preaching? a Magistrate and suffer the crying sinnes of the times to walke in the streets,
and not a furtherer of frequent preaching? a Magistrate and suffer the crying Sins of the times to walk in the streets,
cc xx dt n1 pp-f j vvg? dt n1 cc vvi dt j-vvg n2 pp-f dt n2 pc-acp vvi p-acp dt n2,
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and to outface the Sunne without controule, with impunitie? doth this become a Magistrate?
and to outface the Sun without control, with impunity? does this become a Magistrate?
cc pc-acp vvi dt n1 p-acp n1, p-acp n1? vdz d vvi dt n1?
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Art thou a Minister? memorable is that in Eusebius, wherewith one flouts the false Prophets in his time:
Art thou a Minister? memorable is that in Eusebius, wherewith one flouts the false prophets in his time:
vb2r pns21 dt n1? j vbz d p-acp np1, c-crq pi vvz dt j n2 p-acp po31 n1:
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what (saith hee) art thou a Prophet? what, a Prophet and a dicer? a Prophet and a dancer? a Prophet and a Vsurer? He might have gone on, what, a Minister and a swearer? a Minister (indeede I am ashamed to speake it) art thou a Christian and blasphemest the name,
what (Says he) art thou a Prophet? what, a Prophet and a dicer? a Prophet and a dancer? a Prophet and a Usurer? He might have gone on, what, a Minister and a swearer? a Minister (indeed I am ashamed to speak it) art thou a Christian and Blasphemest the name,
r-crq (vvz pns31) vb2r pns21 dt n1? q-crq, dt n1 cc dt n1? dt n1 cc dt n1? dt n1 cc dt n1? pns31 vmd vhi vvn a-acp, r-crq, dt n1 cc dt n1? dt n1 (av pns11 vbm j pc-acp vvi pn31) vb2r pns21 dt njp cc vv2 dt n1,
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and deridest the Ministers, and contemnest the word, and tramplest on the servants of Christ?
and deridest the Ministers, and contemnest the word, and tramplest on the Servants of christ?
cc vv2 dt n2, cc vv2 dt n1, cc js p-acp dt n2 pp-f np1?
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Admirable was the resolution and renouned the practice of Nehemiah upon this ground, that being warned by the false Prophets to flie into the Temple before the enemies for his refuge:
Admirable was the resolution and renowned the practice of Nehemiah upon this ground, that being warned by the false prophets to fly into the Temple before the enemies for his refuge:
j vbds dt n1 cc vvn dt n1 pp-f np1 p-acp d n1, cst vbg vvn p-acp dt j n2 pc-acp vvi p-acp dt n1 p-acp dt n2 p-acp po31 n1:
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as one that well knew how dishonorable this would be to God, and to himselfe that was now a Commander and Generall of the Iewes; he makes this reply stoutly:
as one that well knew how dishonourable this would be to God, and to himself that was now a Commander and General of the Iewes; he makes this reply stoutly:
c-acp pi cst av vvd c-crq j d vmd vbi p-acp np1, cc p-acp px31 cst vbds av dt n1 cc n1 pp-f dt np2; pns31 vvz d n1 av-j:
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what, shall such a man as I flye? shall such a man as I goe into the Temple to save my life? I will not goe, Nehem, 6.11. I conclude this point;
what, shall such a man as I fly? shall such a man as I go into the Temple to save my life? I will not go, Nehemiah, 6.11. I conclude this point;
r-crq, vmb d dt n1 c-acp pns11 vvb? vmb d dt n1 c-acp pns11 vvb p-acp dt n1 pc-acp vvi po11 n1? pns11 vmb xx vvi, np1, crd. pns11 vvb d n1;
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what is the world but a wide Theater, whereon each man acts a part; God lookes on us, and Saints and Angells, and the Church.
what is the world but a wide Theater, whereon each man acts a part; God looks on us, and Saints and Angels, and the Church.
q-crq vbz dt n1 p-acp dt j n1, c-crq d n1 vvz dt n1; np1 vvz p-acp pno12, cc n2 cc n2, cc dt n1.
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Our speciall care ought to bee to demeane our selves well. What becomes a Pesant doth not beseeme a Prince;
Our special care ought to be to demean our selves well. What becomes a Peasant does not beseem a Prince;
po12 j n1 vmd pc-acp vbi pc-acp vvi po12 n2 av. q-crq vvz dt n1 vdz xx vvi dt n1;
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others may seeke after things below, it doth not become a man that is risen with Christ.
Others may seek After things below, it does not become a man that is risen with christ.
n2-jn vmb vvi p-acp n2 a-acp, pn31 vdz xx vvi dt n1 cst vbz vvn p-acp np1.
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The neglect of which decoram in some men which have profest themselves Christians, hath exposed the very profession it selfe to disgrace:
The neglect of which decoram in Some men which have professed themselves Christians, hath exposed the very profession it self to disgrace:
dt n1 pp-f r-crq n1 p-acp d n2 r-crq vhb vvn px32 njpg2, vhz vvn dt j n1 pn31 n1 pc-acp vvi:
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when men have compared their lives with the rule there hath beene so wide a difference that some mens lives in this respect is no better then a continuall solisizme.
when men have compared their lives with the Rule there hath been so wide a difference that Some men's lives in this respect is no better then a continual solisizme.
c-crq n2 vhb vvn po32 n2 p-acp dt n1 a-acp vhz vbn av j dt n1 cst d ng2 n2 p-acp d n1 vbz dx jc cs dt j n1.
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This is the second ground upon which the Apostle would have them seeke those things that are above.
This is the second ground upon which the Apostle would have them seek those things that Are above.
d vbz dt ord n1 p-acp r-crq dt n1 vmd vhi pno32 vvi d n2 cst vbr a-acp.
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First they are tyed to doe it in thankfulnesse: And then it was seemly for them to doe so.
First they Are tied to do it in thankfulness: And then it was seemly for them to do so.
ord pns32 vbr vvn pc-acp vdi pn31 p-acp n1: cc av pn31 vbds j p-acp pno32 pc-acp vdi av.
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I now goe on to the exhortation, and that is in these words, seeke those things that are above.
I now go on to the exhortation, and that is in these words, seek those things that Are above.
pns11 av vvb a-acp p-acp dt n1, cc d vbz p-acp d n2, vvb d n2 cst vbr a-acp.
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Which being a proposition, I should observe in it according to the Law of propositions two parts. The Subject Predicate.
Which being a proposition, I should observe in it according to the Law of propositions two parts. The Subject Predicate.
r-crq vbg dt n1, pns11 vmd vvi p-acp pn31 vvg p-acp dt n1 pp-f n2 crd n2. dt j-jn vvb.
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I will choose rather to distinguish the words into, An Act, and its Object. The Act, Seeke.
I will choose rather to distinguish the words into, an Act, and its Object. The Act, Seek.
pns11 vmb vvi av-c pc-acp vvi dt n2 p-acp, dt n1, cc po31 n1. dt n1, vvb.
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The Object, Those things that are above. I begin first with the object as that which is first in nature;
The Object, Those things that Are above. I begin First with the Object as that which is First in nature;
dt n1, d n2 cst vbr a-acp. pns11 vvb ord p-acp dt n1 c-acp d r-crq vbz ord p-acp n1;
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and there I will shew what these things that are above are; and why they are so stiled.
and there I will show what these things that Are above Are; and why they Are so styled.
cc a-acp pns11 vmb vvi r-crq d n2 cst vbr p-acp vbr; cc c-crq pns32 vbr av vvn.
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Secondly, I wil goe on to the Act, and there having found what it is to seeke. Secondly, I will go on to the Act, and there having found what it is to seek.
ord, pns11 vmb vvi a-acp p-acp dt n1, cc a-acp vhg vvn r-crq pn31 vbz p-acp vvb.
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We will in the next place by the rule of Logick resolve this hypotheticall proposition into a Catagoricall.
We will in the next place by the Rule of Logic resolve this hypothetical proposition into a Categorical.
pns12 vmb p-acp dt ord n1 p-acp dt n1 pp-f n1 vvb d j n1 p-acp dt j.
(11) part (DIV2)
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If yee bee risen with Christ, seeke those things that are above. Those that are risen with Christ ought to seeke the things that are above.If ye be risen with christ, seek those things that Are above. Those that Are risen with christ ought to seek the things that Are above.
cs pn22 vbb vvn p-acp np1, vvb d n2 cst vbr a-acp. d cst vbr vvn p-acp np1 vmd p-acp vvi dt n2 cst vbr a-acp.
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Fourthly, wee will goe on to enquire into the conditions required in seeking;
Fourthly, we will go on to inquire into the conditions required in seeking;
ord, pns12 vmb vvi a-acp pc-acp vvi p-acp dt n2 vvn p-acp vvg;
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the meanes and some Characters whereby wee may take the height of the elevation of our thoughts,
the means and Some Characters whereby we may take the height of the elevation of our thoughts,
dt n2 cc d n2 c-crq pns12 vmb vvi dt n1 pp-f dt n1 pp-f po12 n2,
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and whereby wee may know if we seeke the things above,
and whereby we may know if we seek the things above,
cc c-crq pns12 vmb vvi cs pns12 vvb dt n2 a-acp,
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And lastly to conclude all, I will mention a few arguments of some validitie, to seeke the things that are above. Of all these briefly.
And lastly to conclude all, I will mention a few Arguments of Some validity, to seek the things that Are above. Of all these briefly.
cc ord pc-acp vvi d, pns11 vmb vvi dt d n2 pp-f d n1, pc-acp vvi dt n2 cst vbr a-acp. pp-f d d av-j.
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First of the Object, what is meant by things above, and why they are stiled so.
First of the Object, what is meant by things above, and why they Are styled so.
ord pp-f dt n1, r-crq vbz vvn p-acp n2 a-acp, cc c-crq pns32 vbr vvn av.
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The best rule to know the meaning of any Text of Scripture is to compare it with more. The best Rule to know the meaning of any Text of Scripture is to compare it with more.
dt js n1 pc-acp vvi dt n1 pp-f d n1 pp-f n1 vbz pc-acp vvi pn31 p-acp dc.
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It being with this sacred body, as it is with a Lute, or Instrument with strings, which by stringing one or two you may tune the whole.
It being with this sacred body, as it is with a Lute, or Instrument with strings, which by stringing one or two you may tune the Whole.
pn31 vbg p-acp d j n1, c-acp pn31 vbz p-acp dt n1, cc n1 p-acp n2, r-crq p-acp vvg crd cc crd pn22 vmb vvi dt j-jn.
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The knowledge of our Apostles Ayme and scope in this present Chapter it will not a little advantage us in the enquiry of this, what the things above are.
The knowledge of our Apostles Aim and scope in this present Chapter it will not a little advantage us in the enquiry of this, what the things above Are.
dt n1 pp-f po12 n2 vvi cc n1 p-acp d j n1 pn31 vmb xx dt j n1 pno12 p-acp dt n1 pp-f d, r-crq dt n2 a-acp vbr.
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Which being (as all the arguments here are) to perswade the Colossians to holinesse;
Which being (as all the Arguments Here Are) to persuade the colossians to holiness;
r-crq vbg (c-acp d dt n2 av vbr) pc-acp vvi dt njp2 p-acp n1;
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it must needs follow by the rules of Logick that by things above are eyther meant,
it must needs follow by the rules of Logic that by things above Are either meant,
pn31 vmb av vvi p-acp dt n2 pp-f n1 cst p-acp n2 p-acp vbr av-d vvn,
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Something wherein the nature and essence, and divine qualities of holines consists. Or the practice and possession that may be attained. Or something bordering upon it.
Something wherein the nature and essence, and divine qualities of holiness consists. Or the practice and possession that may be attained. Or something bordering upon it.
pi c-crq dt n1 cc n1, cc j-jn n2 pp-f n1 vvz. cc dt n1 cc n1 cst vmb vbi vvn. cc pi vvg p-acp pn31.
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The word largely conteines in the reach of it, all things that make for the eternall welfare of the soule.
The word largely contains in the reach of it, all things that make for the Eternal welfare of the soul.
dt n1 av-j vvz p-acp dt n1 pp-f pn31, d n2 cst vvb p-acp dt j n1 pp-f dt n1.
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All those graces mentioned by the Apostle in this Epistle and else where.
All those graces mentioned by the Apostle in this Epistle and Else where.
av-d d n2 vvn p-acp dt n1 p-acp d n1 cc av c-crq.
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Faith, love, joy, hope, sinceritie, the feare of God, the remission of sinnes, peace of conscience,
Faith, love, joy, hope, sincerity, the Fear of God, the remission of Sins, peace of conscience,
n1, n1, n1, vvb, n1, dt n1 pp-f np1, dt n1 pp-f n2, n1 pp-f n1,
(11) part (DIV2)
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and freedome from the dominion of sinne;
and freedom from the dominion of sin;
cc n1 p-acp dt n1 pp-f n1;
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all which are wrapped in these words, things above, which (as it were) is the abridgement of all.
all which Are wrapped in these words, things above, which (as it were) is the abridgement of all.
d r-crq vbr vvn p-acp d n2, n2 a-acp, r-crq (c-acp pn31 vbdr) vbz dt n1 pp-f d.
(11) part (DIV2)
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Which spirituall graces, though they bee chiefly meant here; yet I dare not, nor I doe not say they are onely meant.
Which spiritual graces, though they be chiefly meant Here; yet I Dare not, nor I do not say they Are only meant.
r-crq j n2, cs pns32 vbb av-jn vvn av; av pns11 vvb xx, ccx pns11 vdb xx vvi pns32 vbr av-j vvn.
(11) part (DIV2)
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It may bee and I thinke verily the Apostle lookes further then thus, and by things above, hee lookes not onely to the meanes, but to the end:
It may be and I think verily the Apostle looks further then thus, and by things above, he looks not only to the means, but to the end:
pn31 vmb vbi cc pns11 vvb av-j dt n1 vvz av-jc cs av, cc p-acp n2 a-acp, pns31 vvz xx av-j p-acp dt n2, cc-acp p-acp dt n1:
(11) part (DIV2)
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the state of grace and glory.
the state of grace and glory.
dt n1 pp-f n1 cc n1.
(11) part (DIV2)
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And well may these two, grace and glory lye couched in one word, since grace and glory differ not in nature but in degrees, grace being nothing but glory begun, and glory being grace consummate.
And well may these two, grace and glory lie couched in one word, since grace and glory differ not in nature but in Degrees, grace being nothing but glory begun, and glory being grace consummate.
cc av vmb d crd, n1 cc n1 vvb vvn p-acp crd n1, c-acp n1 cc n1 vvb xx p-acp n1 cc-acp p-acp n2, n1 vbg pix cc-acp n1 vvn, cc n1 vbg n1 j.
(11) part (DIV2)
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2189
Yet I shall in the processe of my ensuing discourse adhere rather to the former; and so by things above, understand especially things concerning the state of grace here;
Yet I shall in the process of my ensuing discourse adhere rather to the former; and so by things above, understand especially things Concerning the state of grace Here;
av pns11 vmb p-acp dt n1 pp-f po11 j-vvg n1 vvb av-c p-acp dt j; cc av p-acp n2 a-acp, vvb av-j n2 vvg dt n1 pp-f n1 av;
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here, because though the Apostle meant not them onely, yet he immediatly lookes on them,
Here, Because though the Apostle meant not them only, yet he immediately looks on them,
av, c-acp cs dt n1 vvd xx pno32 av-j, av pns31 av-j vvz p-acp pno32,
(11) part (DIV2)
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as those that were nearest, so that by these things above we must come if ever, to the state of glory hereafter.
as those that were nearest, so that by these things above we must come if ever, to the state of glory hereafter.
c-acp d cst vbdr js, av cst p-acp d n2 p-acp pns12 vmb vvi cs av, p-acp dt n1 pp-f n1 av.
(11) part (DIV2)
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2192
These things above I understand to be spirituall gifts, and graces; fitly here stiled things above.
These things above I understand to be spiritual Gifts, and graces; fitly Here styled things above.
d n2 p-acp pns11 vvb pc-acp vbi j n2, cc n2; av-j av vvd n2 a-acp.
(11) part (DIV2)
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First, in respect of the source and originall, because they deserve to challenge the prime place among those perfect gifts that are from above, Iam. 1.7. every grace being a ray, and stampe of the dietie.
First, in respect of the source and original, Because they deserve to challenge the prime place among those perfect Gifts that Are from above, Iam. 1.7. every grace being a ray, and stamp of the diety.
ord, p-acp n1 pp-f dt n1 cc n-jn, c-acp pns32 vvb pc-acp vvi dt j-jn n1 p-acp d j n2 cst vbr p-acp a-acp, np1 crd. d n1 vbg dt n1, cc n1 pp-f dt n1.
(11) part (DIV2)
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That is the first reason, they are called things above, because they come from above.
That is the First reason, they Are called things above, Because they come from above.
cst vbz dt ord n1, pns32 vbr vvn n2 a-acp, c-acp pns32 vvb p-acp a-acp.
(11) part (DIV2)
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2195
Secondly, in respect of the end, to which spirituall graces leade, that is, to heaven which is above;
Secondly, in respect of the end, to which spiritual graces lead, that is, to heaven which is above;
ord, p-acp n1 pp-f dt n1, p-acp r-crq j n2 vvi, cst vbz, p-acp n1 r-crq vbz a-acp;
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they are as so many steps to that heavenly Sion, and as Iacob called that place Bethel, the gate or subburbs of heaven.
they Are as so many steps to that heavenly Sion, and as Iacob called that place Bethel, the gate or suburbs of heaven.
pns32 vbr a-acp av d n2 p-acp d j np1, cc c-acp np1 vvn cst n1 np1, dt n1 cc n2 pp-f n1.
(11) part (DIV2)
402
Page 211
2197
Thirdly, and lastly, they are called so in reference to the place where they shall enjoy these graces in full perfection, that is, in heaven, above.
Thirdly, and lastly, they Are called so in Referente to the place where they shall enjoy these graces in full perfection, that is, in heaven, above.
ord, cc ord, pns32 vbr vvn av p-acp n1 p-acp dt n1 c-crq pns32 vmb vvi d n2 p-acp j n1, cst vbz, p-acp n1, a-acp.
(11) part (DIV2)
403
Page 211
2198
For so it hath pleased that wise and uncontrollable steward to dispense his gifts and graces here, that while wee live here on earth, we onely have the first fruits, some small handfull of grace;
For so it hath pleased that wise and uncontrollable steward to dispense his Gifts and graces Here, that while we live Here on earth, we only have the First fruits, Some small handful of grace;
p-acp av pn31 vhz vvn d j cc j n1 pc-acp vvi po31 n2 cc n2 av, cst cs pns12 vvb av p-acp n1, pns12 av-j vhb dt ord n2, d j n1 pp-f n1;
(11) part (DIV2)
403
Page 211
2199
but for the harvest, the full crop, that is reserved till we come to heaven above.
but for the harvest, the full crop, that is reserved till we come to heaven above.
cc-acp p-acp dt n1, dt j n1, cst vbz vvn c-acp pns12 vvb p-acp n1 a-acp.
(11) part (DIV2)
403
Page 211
2200
Therefore they are called things above in all these respects. You see then how spirituall graces may be stiled things above,
Therefore they Are called things above in all these respects. You see then how spiritual graces may be styled things above,
av pns32 vbr vvn n2 p-acp p-acp d d n2. pn22 vvb av c-crq j n2 vmb vbi vvn n2 a-acp,
(11) part (DIV2)
403
Page 212
2201
In respect of the originall whence they came, end to which they leade, place where wee shall enjoy them in full measure.
In respect of the original whence they Come, end to which they lead, place where we shall enjoy them in full measure.
p-acp n1 pp-f dt j-jn c-crq pns32 vvd, vvb p-acp r-crq pns32 vvb, vvb c-crq pns12 vmb vvi pno32 p-acp j n1.
(11) part (DIV2)
404
Page 212
2202
This shall suffice for the first enquirie concerning the Object, what is meant by things above, and why they are so called.
This shall suffice for the First enquiry Concerning the Object, what is meant by things above, and why they Are so called.
d vmb vvi p-acp dt ord n1 vvg dt n1, r-crq vbz vvn p-acp n2 a-acp, cc c-crq pns32 vbr av vvn.
(11) part (DIV2)
404
Page 212
2203
I come to the Act, Seeke. The metaphor implies fervencie, not as Becanus the Iesuite defines it, (a desire, and rest) absurdly; I come to the Act, Seek. The metaphor Implies fervency, not as Becanus the Iesuite defines it, (a desire, and rest) absurdly;
pns11 vvb p-acp dt n1, vvb. dt n1 vvz n1, xx c-acp np1 dt np1 vvz pn31, (dt n1, cc n1) av-j;
(11) part (DIV2)
405
Page 212
2204
but it is joyned with exact care, and the utmost indeavour for the obtayning of somewhat that we formerly lost,
but it is joined with exact care, and the utmost endeavour for the obtaining of somewhat that we formerly lost,
cc-acp pn31 vbz vvn p-acp j n1, cc dt j n1 p-acp dt vvg pp-f av cst pns12 av-j vvn,
(11) part (DIV2)
405
Page 212
2205
or did not before enjoy, a desire to finde it.
or did not before enjoy, a desire to find it.
cc vdd xx a-acp vvi, dt n1 pc-acp vvi pn31.
(11) part (DIV2)
405
Page 212
2206
The truth is that once man in Paradise was like his Maker, bravely accomplished with all spirituall graces, called here things above; but no sooner did man fall from his due subjection,
The truth is that once man in Paradise was like his Maker, bravely accomplished with all spiritual graces, called Here things above; but no sooner did man fallen from his due subjection,
dt n1 vbz d a-acp n1 p-acp n1 vbds av-j po31 n1, av-j vvn p-acp d j n2, vvn av n2 p-acp; p-acp av-dx av-c vdd vvi n1 p-acp po31 j-jn n1,
(11) part (DIV2)
405
Page 212
2207
but presently he was disrobed of these, and shut out of Paradise.
but presently he was disrobed of these, and shut out of Paradise.
cc-acp av-j pns31 vbds vvn pp-f d, cc vvd av pp-f n1.
(11) part (DIV2)
405
Page 212
2208
When guilty Caine was prest with his brothers blood, he was ever seeking those precious Iewels hee had lost and found them not.
When guilty Cain was pressed with his Brother's blood, he was ever seeking those precious Jewels he had lost and found them not.
c-crq j np1 vbds vvn p-acp po31 ng1 n1, pns31 vbds av vvg d j n2 pns31 vhd vvn cc vvd pno32 xx.
(11) part (DIV2)
405
Page 212
2209
The sense of the losse of those spirituall graces is left behinde, that impression is in the minds of all.
The sense of the loss of those spiritual graces is left behind, that impression is in the minds of all.
dt n1 pp-f dt n1 pp-f d j n2 vbz vvn a-acp, cst n1 vbz p-acp dt n2 pp-f d.
(11) part (DIV2)
405
Page 212
2210
The heathens themselves by the purblind eye of nature could easily discerne that they wanted somewhat,
The Heathens themselves by the purblind eye of nature could Easily discern that they wanted somewhat,
dt n2-jn px32 p-acp dt j n1 pp-f n1 vmd av-j vvi cst pns32 vvd av,
(11) part (DIV2)
405
Page 212
2211
though they knew not what to seeke, nor how to finde.
though they knew not what to seek, nor how to find.
cs pns32 vvd xx r-crq p-acp vvb, ccx c-crq pc-acp vvi.
(11) part (DIV2)
405
Page 213
2212
But when the light of grace breakes into the soule as it did to these Collossians; then it seekes the things above and leaves not till it have found them,
But when the Light of grace breaks into the soul as it did to these Colossians; then it seeks the things above and leaves not till it have found them,
p-acp c-crq dt n1 pp-f n1 vvz p-acp dt n1 c-acp pn31 vdd p-acp d njp2; cs pn31 vvz dt n2 p-acp cc vvz xx c-acp pn31 vhb vvn pno32,
(11) part (DIV2)
405
Page 213
2213
nor then, till it have attained them in full fruition in heaven above.
nor then, till it have attained them in full fruition in heaven above.
ccx av, c-acp pn31 vhb vvn pno32 p-acp j n1 p-acp n1 a-acp.
(11) part (DIV2)
405
Page 213
2214
As it is with some wanton streame that parting from the Ocean, runnes all along in the darke windings and passages of the earth, till at last it breakes up,
As it is with Some wanton stream that parting from the Ocean, runs all along in the dark windings and passages of the earth, till At last it breaks up,
p-acp pn31 vbz p-acp d j-jn n1 cst vvg p-acp dt n1, vvz d a-acp p-acp dt j n2-vvg cc n2 pp-f dt n1, c-acp p-acp ord pn31 vvz a-acp,
(11) part (DIV2)
406
Page 213
2215
and when it is broken forth, as ashamed of its wandring, it presently returnes with a restlesse unwearied course,
and when it is broken forth, as ashamed of its wandering, it presently returns with a restless unwearied course,
cc c-crq pn31 vbz vvn av, c-acp j pp-f po31 n-vvg, pn31 av-j n2 p-acp dt j j n1,
(11) part (DIV2)
406
Page 213
2216
and seekes here and there till it finde the Maine from whence it strayed.
and seeks Here and there till it find the Main from whence it strayed.
cc vvz av cc a-acp p-acp pn31 vvb dt j p-acp c-crq pn31 vvd.
(11) part (DIV2)
406
Page 213
2217
This for the second enquiry concerning seeking, which implies the hight, and best of our care for the attaining these things above, such as concerne the spirituall welfare of our soules.
This for the second enquiry Concerning seeking, which Implies the hight, and best of our care for the attaining these things above, such as concern the spiritual welfare of our Souls.
np1 p-acp dt ord n1 vvg vvg, r-crq vvz dt n1, cc js pp-f po12 n1 p-acp dt vvg d n2 a-acp, d c-acp vvi dt j n1 pp-f po12 n2.
(11) part (DIV2)
406
Page 213
2218
Which briefly premised, it will be easie in the third place to resolve this single hupotheticall proposition into a catagoricall, If yee be risen with Christ, that is,
Which briefly premised, it will be easy in the third place to resolve this single Hypothetical proposition into a Categorical, If ye be risen with christ, that is,
r-crq av-j vvn, pn31 vmb vbi j p-acp dt ord n1 pc-acp vvi d j j n1 p-acp dt j, cs pn22 vbb vvn p-acp np1, cst vbz,
(11) part (DIV2)
407
Page 213
2219
because you are risen with Christ, seeke the things above.
Because you Are risen with christ, seek the things above.
c-acp pn22 vbr vvn p-acp np1, vvb dt n2 a-acp.
(11) part (DIV2)
407
Page 213
2220
The proposition is, that Those that are risen with Christ ought to seeke the things that are above.
The proposition is, that Those that Are risen with christ ought to seek the things that Are above.
dt n1 vbz, cst d cst vbr vvn p-acp np1 vmd p-acp vvi dt n2 cst vbr a-acp.
(11) part (DIV2)
408
Page 213
2221
A lesson taught by him (that as one stiles him) was the best teacher, in whose divine Sermon upon the mount you shall finde that hee bids us seeke, and in the first place the kingdome of God, and the righteousnesse of it, Matth. 6.33. And indeede what is the sum of all our Sermons? or wherefore serve Preachers, a• Hillary stiles them, those seeking men of eternity? but to call for this surs•m Corda, to bring men to a constant minding of the things above.
A Lesson taught by him (that as one stile him) was the best teacher, in whose divine Sermon upon the mount you shall find that he bids us seek, and in the First place the Kingdom of God, and the righteousness of it, Matthew 6.33. And indeed what is the sum of all our Sermons? or Wherefore serve Preachers, a• Hillary stile them, those seeking men of eternity? but to call for this surs•m Corda, to bring men to a constant minding of the things above.
dt n1 vvn p-acp pno31 (cst p-acp crd n1 pno31) vbds dt js n1, p-acp rg-crq j-jn n1 p-acp dt n1 pn22 vmb vvi cst pns31 vvz pno12 vvi, cc p-acp dt ord n1 dt n1 pp-f np1, cc dt n1 pp-f pn31, np1 crd. cc av q-crq vbz dt n1 pp-f d po12 n2? cc c-crq vvb n2, n1 np1 vvz pno32, d vvg n2 pp-f n1? p-acp pc-acp vvi p-acp d vvb fw-la, pc-acp vvi n2 p-acp dt j vvg pp-f dt n2 a-acp.
(11) part (DIV2)
409
Page 214
2222
A dutie so proper to them that with these Colossians are risen to the life of grace, that David makes it the proper character and badge of the Church Psal. 24.6. This is the generation of them that seeke the Lord, of them that seeke thy face, this is Iacob. But, oh!
A duty so proper to them that with these colossians Are risen to the life of grace, that David makes it the proper character and badge of the Church Psalm 24.6. This is the generation of them that seek the Lord, of them that seek thy face, this is Iacob. But, o!
dt n1 av j p-acp pno32 d p-acp d njp2 vbr vvn p-acp dt n1 pp-f n1, cst np1 vvz pn31 dt j n1 cc n1 pp-f dt n1 np1 crd. d vbz dt n1 pp-f pno32 cst vvb dt n1, pp-f pno32 cst vvb po21 n1, d vbz np1. p-acp, uh!
(11) part (DIV2)
409
Page 214
2223
that it were as easie to perswade men to practice, as to convince them of the duty.
that it were as easy to persuade men to practice, as to convince them of the duty.
cst pn31 vbdr p-acp j pc-acp vvi n2 p-acp n1, c-acp pc-acp vvi pno32 pp-f dt n1.
(11) part (DIV2)
410
Page 214
2224
We cannot finde these things, but we must seeke them with dilligence;
We cannot find these things, but we must seek them with diligence;
pns12 vmbx vvi d n2, cc-acp pns12 vmb vvi pno32 p-acp n1;
(11) part (DIV2)
410
Page 214
2225
and that we will not doe, unlesse we highly prize and affect the things we seeke,
and that we will not do, unless we highly prize and affect the things we seek,
cc cst pns12 vmb xx vdi, cs pns12 av-j vvb cc vvi dt n2 pns12 vvb,
(11) part (DIV2)
410
Page 214
2226
neyther of which wee will or can doe, except wee know our want of them, and their worth, all of which in the fourth place are,
neither of which we will or can do, except we know our want of them, and their worth, all of which in the fourth place Are,
av-dx pp-f r-crq pns12 vmb cc vmb vdi, c-acp pns12 vvb po12 n1 pp-f pno32, cc po32 n1, d pp-f r-crq p-acp dt ord n1 vbr,
(11) part (DIV2)
410
Page 214
2227
The conditions that are requisite in seeking. First, diligence; if we will seeke the things above, wee must seeke dilligently. The conditions that Are requisite in seeking. First, diligence; if we will seek the things above, we must seek diligently.
dt n2 cst vbr j p-acp vvg. ord, n1; cs pns12 vmb vvi dt n2 a-acp, pns12 vmb vvi av-j.
(11) part (DIV2)
411
Page 214
2228
The word imports indust•y, and sweate.
The word imports indust•y, and sweat.
dt n1 vvz av-j, cc n1.
(11) part (DIV2)
412
Page 214
2229
And indeede what in the world deserves our best indeavours if not these things? What may justlier challenge the utmost of our strength, the sinewes of our soules,
And indeed what in the world deserves our best endeavours if not these things? What may justlier challenge the utmost of our strength, the sinews of our Souls,
cc av q-crq p-acp dt n1 vvz po12 js n2 cs xx d n2? q-crq vmb av-jc vvi dt j pp-f po12 n1, dt n2 pp-f po12 n2,
(11) part (DIV2)
412
Page 215
2230
if not that upon which depends the eternall welfare of our soules? Mee thinkes when I looke abroad in the world,
if not that upon which depends the Eternal welfare of our Souls? Me thinks when I look abroad in the world,
cs xx d p-acp r-crq vvz dt j n1 pp-f po12 n2? pno11 vvz c-crq pns11 vvb av p-acp dt n1,
(11) part (DIV2)
412
Page 215
2231
and see how busie men are in the pursuite of earthly things;
and see how busy men Are in the pursuit of earthly things;
cc vvb c-crq j n2 vbr p-acp dt n1 pp-f j n2;
(11) part (DIV2)
412
Page 215
2232
with what unwearied industrie, and disposition they pursue, and with what eager appetite they snatch at things below,
with what unwearied industry, and disposition they pursue, and with what eager appetite they snatch At things below,
p-acp r-crq j n1, cc n1 pns32 vvb, cc p-acp r-crq j n1 pns32 vvb p-acp n2 a-acp,
(11) part (DIV2)
412
Page 215
2233
as if the dust of the earth were not sufficient to give every man a handfull:
as if the dust of the earth were not sufficient to give every man a handful:
c-acp cs dt n1 pp-f dt n1 vbdr xx j pc-acp vvi d n1 dt n1:
(11) part (DIV2)
412
Page 215
2234
methinkes I know not whether to entertaine them with pitty, or with scorne.
methinks I know not whither to entertain them with pity, or with scorn.
vvz pns11 vvb xx c-crq pc-acp vvi pno32 p-acp n1, cc p-acp n1.
(11) part (DIV2)
412
Page 215
2235
When I see such men concerning their soules, to bee negligent in what termes they stand with God, what assurance of the remission of their sinnes, &c. Alas,
When I see such men Concerning their Souls, to be negligent in what terms they stand with God, what assurance of the remission of their Sins, etc. Alas,
c-crq pns11 vvb d n2 vvg po32 n2, pc-acp vbi j p-acp r-crq n2 pns32 vvb p-acp np1, r-crq n1 pp-f dt n1 pp-f po32 n2, av np1,
(11) part (DIV2)
412
Page 215
2236
alas, these thoughts are seldome entertained;
alas, these thoughts Are seldom entertained;
uh, d n2 vbr av vvn;
(11) part (DIV2)
412
Page 215
2237
these desires are banished, as if these things above were to be lighted on without seeking,
these Desires Are banished, as if these things above were to be lighted on without seeking,
d n2 vbr vvn, c-acp cs d n2 p-acp vbdr pc-acp vbi vvn a-acp p-acp vvg,
(11) part (DIV2)
412
Page 215
2238
or it skilled not greatly whether they bee found or no. Thus with Shemei while men looke their servants they loose themselves.
or it skilled not greatly whither they be found or no. Thus with Shimei while men look their Servants they lose themselves.
cc pn31 vvd xx av-j cs pns32 vbb vvn cc uh-dx. av p-acp np1 cs n2 vvb po32 n2 pns32 vvb px32.
(11) part (DIV2)
412
Page 215
2239
Secondly, wee must seeke them with love, that is another thing in seeking;
Secondly, we must seek them with love, that is Another thing in seeking;
ord, pns12 vmb vvi pno32 p-acp n1, cst vbz j-jn n1 p-acp vvg;
(11) part (DIV2)
413
Page 215
2240
where love is, it setes an edge on our seeking, it will make us looke over all indignities, where love is, it setes an edge on our seeking, it will make us look over all indignities,
c-crq n1 vbz, pn31 vvz dt n1 p-acp po12 n-vvg, pn31 vmb vvi pno12 vvi p-acp d n2,
(11) part (DIV2)
413
Page 215
2241
and sweeten all the crosses we meete with here, and cause us like high flying Eagles to neglect the chirpping of Sparrowes;
and sweeten all the Crosses we meet with Here, and cause us like high flying Eagles to neglect the chirpping of Sparrows;
cc vvi d dt n2 pns12 vvb p-acp av, cc vvb pno12 vvi j j-vvg n2 pc-acp vvi dt n-vvg pp-f n2;
(11) part (DIV2)
413
Page 216
2242
as Iacob that was scorched in the day and pinched in the night, yet love made all seeme as nothing to him
as Iacob that was scorched in the day and pinched in the night, yet love made all seem as nothing to him
c-acp np1 cst vbds vvn p-acp dt n1 cc vvn p-acp dt n1, av n1 vvd d vvb p-acp pix p-acp pno31
(11) part (DIV2)
413
Page 216
2243
Thirdly and lastly, there must be knowledge of our owne want, and of the worth of these things.
Thirdly and lastly, there must be knowledge of our own want, and of the worth of these things.
ord cc ord, pc-acp vmb vbi n1 pp-f po12 d n1, cc pp-f dt n1 pp-f d n2.
(11) part (DIV2)
414
Page 216
2244
First, our want of these things, without which wee are children of wrath here, and shall hereafter assuredly bee sonnes of destruction. First, our want of these things, without which we Are children of wrath Here, and shall hereafter assuredly be Sons of destruction.
ord, po12 n1 pp-f d n2, p-acp r-crq pns12 vbr n2 pp-f n1 av, cc vmb av av-vvn vbi n2 pp-f n1.
(11) part (DIV2)
415
Page 216
2245
With which wee are here the sonnes of God, and shall hereafter be with God in glory.
With which we Are Here the Sons of God, and shall hereafter be with God in glory.
p-acp r-crq pns12 vbr av dt n2 pp-f np1, cc vmb av vbi p-acp np1 p-acp n1.
(11) part (DIV2)
415
Page 216
2246
Wee must bring our selves to a sight of our want;
we must bring our selves to a sighed of our want;
pns12 vmb vvi po12 n2 p-acp dt n1 pp-f po12 n1;
(11) part (DIV2)
415
Page 216
2247
for nature till it bee convinced of that, will not seeke abroad, and bee beholding to any.
for nature till it be convinced of that, will not seek abroad, and be beholding to any.
p-acp n1 c-acp pn31 vbb vvn pp-f d, vmb xx vvi av, cc vbi vvg p-acp d.
(11) part (DIV2)
415
Page 216
2248
Of all lets and barres that hinder men from seeking these things above, there is nothing like to pride. Of all lets and bars that hinder men from seeking these things above, there is nothing like to pride.
pp-f d n2 cc n2 cst vvb n2 p-acp vvg d n2 a-acp, pc-acp vbz pix j p-acp n1.
(11) part (DIV2)
416
Page 216
2249
It is the observation of the royall Prophet David, The wicked through the pride of his countenance will not seeke after God, Psal. 10. It is true other men doe not seeke after him,
It is the observation of the royal Prophet David, The wicked through the pride of his countenance will not seek After God, Psalm 10. It is true other men do not seek After him,
pn31 vbz dt n1 pp-f dt j n1 np1, dt j p-acp dt n1 pp-f po31 n1 vmb xx vvi p-acp np1, np1 crd pn31 vbz j j-jn n2 vdb xx vvi p-acp pno31,
(11) part (DIV2)
416
Page 216
2250
but the proud scornes to bee beholding to God;
but the proud scorns to be beholding to God;
cc-acp dt j n2 pc-acp vbi vvg p-acp np1;
(11) part (DIV2)
416
Page 216
2251
therefore before wee can bring our selves to seeke them we must bee convinced of our want of them.
Therefore before we can bring our selves to seek them we must be convinced of our want of them.
av c-acp pns12 vmb vvi po12 n2 pc-acp vvi pno32 pns12 vmb vbi vvn pp-f po12 n1 pp-f pno32.
(11) part (DIV2)
416
Page 216
2252
Now for that, what neede any other argument but this injunction, Seeke? Seeking is of the nature of hope;
Now for that, what need any other argument but this injunction, Seek? Seeking is of the nature of hope;
av p-acp d, r-crq vvb d j-jn n1 p-acp d n1, vvb? vvg vbz pp-f dt n1 pp-f n1;
(11) part (DIV2)
416
Page 216
2253
and hee that hopes saith Aquinas is imperfect yet, and wants something that hee hopes for. and he that hope's Says Aquinas is imperfect yet, and Wants something that he hope's for.
cc pns31 cst vvz vvz np1 vbz j av, cc vvz pi cst pns31 vvz p-acp.
(11) part (DIV2)
416
Page 217
2254
And saith Tertullian in his twenty third booke of the resurrection, wee use not to seeke for that wee have; And Says Tertullian in his twenty third book of the resurrection, we use not to seek for that we have;
cc vvz np1 p-acp po31 crd ord n1 pp-f dt n1, pns12 vvb xx pc-acp vvi p-acp cst pns12 vhb;
(11) part (DIV2)
416
Page 217
2255
so that the very injunction here to seeke, is enough to convince any reasonable man, that he wants these things above.
so that the very injunction Here to seek, is enough to convince any reasonable man, that he Wants these things above.
av cst dt j n1 av p-acp vvb, vbz av-d pc-acp vvi d j n1, cst pns31 vvz d n2 a-acp.
(11) part (DIV2)
416
Page 217
2256
But the exact knowledge of the worth of these things, and of our want of them, it may bee sought,
But the exact knowledge of the worth of these things, and of our want of them, it may be sought,
p-acp dt j n1 pp-f dt n1 pp-f d n2, cc pp-f po12 n1 pp-f pno32, pn31 vmb vbi vvn,
(11) part (DIV2)
417
Page 217
2257
but it is not else where found but in the Scriptures onely, which alone is that impartiall beame of the Sanctuary, which can helpe us to take the worth of the one,
but it is not Else where found but in the Scriptures only, which alone is that impartial beam of the Sanctuary, which can help us to take the worth of the one,
cc-acp pn31 vbz xx av c-crq vvn p-acp p-acp dt n2 av-j, r-crq av-j vbz d j n1 pp-f dt n1, r-crq vmb vvi pno12 pc-acp vvi dt n1 pp-f dt crd,
(11) part (DIV2)
417
Page 217
2258
and that impartiall glasse that represents to the life, and shewes us the face of our owne soules,
and that impartial glass that represents to the life, and shows us the face of our own Souls,
cc cst j n1 cst vvz p-acp dt n1, cc vvz pno12 dt n1 pp-f po12 d n2,
(11) part (DIV2)
417
Page 217
2259
and consequently, our want of these things above.
and consequently, our want of these things above.
cc av-j, po12 n1 pp-f d n2 a-acp.
(11) part (DIV2)
417
Page 217
2260
In the meane while injurious in both these respects is the domeniering Prelate of Rome, while by a sacrilegious robbing of the laytie of the Oracles of truth,
In the mean while injurious in both these respects is the domeniering Prelate of Rome, while by a sacrilegious robbing of the laity of the Oracles of truth,
p-acp dt j n1 j p-acp d d n2 vbz dt vvg n1 pp-f np1, n1 p-acp dt j n-vvg pp-f dt n1 pp-f dt n2 pp-f n1,
(11) part (DIV2)
418
Page 217
2261
and fearing least their owne blindnesse should bee discovered, they labour to put out, or at least to hide them.
and fearing least their own blindness should be discovered, they labour to put out, or At least to hide them.
cc vvg ds po32 d n1 vmd vbi vvn, pns32 vvb pc-acp vvi av, cc p-acp ds pc-acp vvi pno32.
(11) part (DIV2)
418
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2262
As if it were with Men as it is with Doves, that being blinded they should flye up directly to the things above; to make men in Religion to grope,
As if it were with Men as it is with Dove, that being blinded they should fly up directly to the things above; to make men in Religion to grope,
p-acp cs pn31 vbdr p-acp n2 c-acp pn31 vbz p-acp n2, cst vbg vvn pns32 vmd vvi a-acp av-j p-acp dt n2 p-acp; pc-acp vvi n2 p-acp n1 pc-acp vvi,
(11) part (DIV2)
418
Page 217
2263
and seeke they know not what;
and seek they know not what;
cc vvb pns32 vvb xx r-crq;
(11) part (DIV2)
418
Page 217
2264
while by their doctrine of free-will, and merite of congruitie, that man by doing that which is in the power of nature may dispose himselfe to justification,
while by their Doctrine of freewill, and merit of congruity, that man by doing that which is in the power of nature may dispose himself to justification,
cs p-acp po32 n1 pp-f n1, cc n1 pp-f n1, cst n1 p-acp vdg d r-crq vbz p-acp dt n1 pp-f n1 vmb vvi px31 p-acp n1,
(11) part (DIV2)
418
Page 218
2265
and so puffe up depraved nature against the grace of God.
and so puff up depraved nature against the grace of God.
cc av n1 p-acp j-vvn n1 p-acp dt n1 pp-f np1.
(11) part (DIV2)
418
Page 218
2266
Harke what that Romish pander Becanus speakes, saith hee, our first parents lost not by the fall two graces, Faith and Hope:
Hark what that Romish pander Becanus speaks, Says he, our First Parents lost not by the fallen two graces, Faith and Hope:
vvb r-crq d jp n1 np1 vvz, vvz pns31, po12 ord n2 vvd xx p-acp dt n1 crd n2, n1 cc n1:
(11) part (DIV2)
419
Page 218
2267
why? because these carry no repugnancie or contrarietie to the fall.
why? Because these carry no repugnancy or contrariety to the fallen.
q-crq? c-acp d vvb dx n1 cc n1 p-acp dt n1.
(11) part (DIV2)
419
Page 218
2268
Thus Poperie is the bane of Pietie, and the destruction of soules like a draught of deadly poyson which makes men swell, and die.
Thus Popery is the bane of Piety, and the destruction of Souls like a draught of deadly poison which makes men swell, and die.
av n1 vbz dt n1 pp-f n1, cc dt n1 pp-f n2 av-j dt n1 pp-f j n1 r-crq vvz n2 vvi, cc vvi.
(11) part (DIV2)
419
Page 218
2269
This for the fourth enquiry concerning the conditions necessarily required in seeking the things above. I come now to the meanes by which we must seeke.
This for the fourth enquiry Concerning the conditions necessarily required in seeking the things above. I come now to the means by which we must seek.
np1 p-acp dt ord n1 vvg dt n2 av-j vvn p-acp vvg dt n2 a-acp. pns11 vvb av p-acp dt n2 p-acp r-crq pns12 vmb vvi.
(11) part (DIV2)
419
Page 218
2270
It was not the least part of the unhappinesse that attended Adams fall, that besides the utter losse of the things above, hee lost the skill,
It was not the least part of the unhappiness that attended Adams fallen, that beside the utter loss of the things above, he lost the skill,
pn31 vbds xx dt ds n1 pp-f dt n1 cst vvd npg1 vvb, cst p-acp dt j n1 pp-f dt n2 a-acp, pns31 vvd dt n1,
(11) part (DIV2)
421
Page 218
2271
and meanes whereby to recover them. Wee are all of us borne wanderers;
and means whereby to recover them. we Are all of us born wanderers;
cc n2 c-crq pc-acp vvi pno32. pns12 vbr d pp-f pno12 vvn n2;
(11) part (DIV2)
421
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2272
wee goe astray from the wombe as lost sheepe, Psalme 119. verse ult. Like lost sheepe, we go astray from the womb as lost sheep, Psalm 119. verse ult. Like lost sheep,
pns12 vvb av p-acp dt n1 c-acp vvn n1, n1 crd n1 n1. av-j vvn n1,
(11) part (DIV2)
421
Page 218
2273
how is that? Wee are not onely out of the way, but wee want skill and power to seeke it againe, much more to finde it unlesse God that gives abilitie to the one, gives successe to the other.
how is that? we Are not only out of the Way, but we want skill and power to seek it again, much more to find it unless God that gives ability to the one, gives success to the other.
q-crq vbz d? pns12 vbr xx av-j av pp-f dt n1, cc-acp pns12 vvb n1 cc n1 pc-acp vvi pn31 av, av-d av-dc pc-acp vvi pn31 cs np1 cst vvz n1 p-acp dt pi, vvz n1 p-acp dt n-jn.
(11) part (DIV2)
421
Page 219
2274
Yet some meanes there bee that God hath appointed to us for the finding of these things above, which wee must make diligent use of:
Yet Some means there be that God hath appointed to us for the finding of these things above, which we must make diligent use of:
av d n2 pc-acp vbi cst np1 vhz vvn p-acp pno12 p-acp dt n-vvg pp-f d n2 a-acp, r-crq pns12 vmb vvi j n1 pp-f:
(11) part (DIV2)
421
Page 219
2275
and from the ignorance, and neglect of these meanes come two generall miscariages, that men seeking the things above, eyther they know not the right,
and from the ignorance, and neglect of these means come two general miscarriages, that men seeking the things above, either they know not the right,
cc p-acp dt n1, cc n1 pp-f d n2 vvb crd j n2, cst n2 vvg dt n2 a-acp, av-d pns32 vvb xx dt n-jn,
(11) part (DIV2)
421
Page 219
2276
or they take the wrong point of the Compasse.
or they take the wrong point of the Compass.
cc pns32 vvb dt j-jn n1 pp-f dt n1.
(11) part (DIV2)
421
Page 219
2277
Among the meanes for the attayning of these things above, why may I not in the first place give the Garland,
Among the means for the attaining of these things above, why may I not in the First place give the Garland,
p-acp dt n2 p-acp dt vvg pp-f d n2 a-acp, q-crq vmb pns11 xx p-acp dt ord n1 vvi dt n1,
(11) part (DIV2)
422
Page 219
2278
and precedencie to the Word Preached? A sacred ordinance of a large and Catholike vertue, which as the Sunne not onely discovers by his light,
and precedency to the Word Preached? A sacred Ordinance of a large and Catholic virtue, which as the Sun not only discovers by his Light,
cc n1 p-acp dt n1 vvn? dt j n1 pp-f dt j cc jp n1, r-crq c-acp dt n1 xx av-j vvz p-acp po31 n1,
(11) part (DIV2)
422
Page 219
2279
but by its influence doth effect what ever may make for our spirituall estate in grace here,
but by its influence does Effect what ever may make for our spiritual estate in grace Here,
cc-acp p-acp po31 n1 vdz vvi r-crq av vmb vvi p-acp po12 j n1 p-acp n1 av,
(11) part (DIV2)
422
Page 219
2280
or fit us for glory after.
or fit us for glory After.
cc vvb pno12 p-acp n1 a-acp.
(11) part (DIV2)
422
Page 219
2281
Here being not onely the priviledges and prerogatives of Faith, but Faith it selfe with all her sister graces.
Here being not only the privileges and prerogatives of Faith, but Faith it self with all her sister graces.
av vbg xx av-j dt n2 cc n2 pp-f n1, cc-acp n1 pn31 n1 p-acp d po31 n1 n2.
(11) part (DIV2)
422
Page 219
2282
Or if it bee freedome from the dominion of sinne;
Or if it be freedom from the dominion of sin;
cc cs pn31 vbb n1 p-acp dt n1 pp-f n1;
(11) part (DIV2)
422
Page 219
2283
the Word preached is the mighty Armour of God, 2 Corinth. 10. for the battery and demolition of all Satans strong holds.
the Word preached is the mighty Armour of God, 2 Corinth. 10. for the battery and demolition of all Satan strong holds.
dt n1 vvn vbz dt j n1 pp-f np1, crd np1. crd p-acp dt n1 cc n1 pp-f d npg1 j n2.
(11) part (DIV2)
422
Page 219
2284
Or whether it bee peace of conscience in assurance of the remission of sinnes, the word being as interpreters call it, the voyce of the Harpers harping (in the Revelation ) which is onely able to calme the conscience.
Or whither it be peace of conscience in assurance of the remission of Sins, the word being as Interpreters call it, the voice of the Harpers harping (in the Revelation) which is only able to Cam the conscience.
cc cs pn31 vbb n1 pp-f n1 p-acp n1 pp-f dt n1 pp-f n2, dt n1 vbg p-acp n2 vvb pn31, dt n1 pp-f dt np1 vvg (p-acp dt n1) r-crq vbz av-j j pc-acp vvi dt n1.
(11) part (DIV2)
422
Page 220
2285
Secondly, prayer, that is another meanes whereby to seeke these things above. Secondly, prayer, that is Another means whereby to seek these things above.
ord, n1, cst vbz j-jn n2 c-crq pc-acp vvi d n2 a-acp.
(11) part (DIV2)
423
Page 220
2286
Eyes lift to heaven where these things are, conveying thence to the soule what may make for the abundant supply of its necessities.
Eyes lift to heaven where these things Are, conveying thence to the soul what may make for the abundant supply of its necessities.
n2 vvb p-acp n1 c-crq d n2 vbr, vvg av p-acp dt n1 r-crq vmb vvi p-acp dt j n1 pp-f po31 n2.
(11) part (DIV2)
423
Page 220
2287
In the neglect of which exercise can wee wonder, if wee want the things above? If our hearts bee as the Wildernesse or Heath, emptie of all good? If our soules bee over runne with lusts like a neglected Field with brambles,
In the neglect of which exercise can we wonder, if we want the things above? If our hearts be as the Wilderness or Heath, empty of all good? If our Souls be over run with Lustiest like a neglected Field with brambles,
p-acp dt n1 pp-f r-crq n1 vmb pns12 vvi, cs pns12 vvb dt n2 a-acp? cs po12 n2 vbb p-acp dt n1 cc n1, j pp-f d j? cs po12 n2 vbb a-acp vvn p-acp n2 av-j dt j-vvn n1 p-acp n2,
(11) part (DIV2)
423
Page 220
2288
and bryers for want of husbanding?
and briers for want of husbanding?
cc n2 p-acp n1 pp-f vvg?
(11) part (DIV2)
423
Page 220
2289
Our hearts are as the Cords of a Watch, if they bee not wound up morning and evening, all spirituall motion will quickly be at a stand. Our hearts Are as the Cords of a Watch, if they be not wound up morning and evening, all spiritual motion will quickly be At a stand.
po12 n2 vbr p-acp dt n2 pp-f dt n1, cs pns32 vbb xx vvn a-acp n1 cc n1, d j n1 vmb av-j vbi p-acp dt n1.
(11) part (DIV2)
424
Page 220
2290
Another meanes is one of Luthers Schoolemasters, by which hee confessed he thrived more then by the rest;
another means is one of Luthers Schoolmasters, by which he confessed he thrived more then by the rest;
j-jn n2 vbz pi pp-f np1 n2, p-acp r-crq pns31 vvd pns31 vvd av-dc cs p-acp dt n1;
(11) part (DIV2)
425
Page 220
2291
to which hee attributed a great part of his being in grace:
to which he attributed a great part of his being in grace:
p-acp r-crq pns31 vvd dt j n1 pp-f po31 vbg p-acp n1:
(11) part (DIV2)
425
Page 220
2292
The practice of Religious Isaack, Gen. 24. who went into the field at eventide to meditate. The practice of Religious Isaac, Gen. 24. who went into the field At eventide to meditate.
dt n1 pp-f j np1, np1 crd r-crq vvd p-acp dt n1 p-acp n1 pc-acp vvi.
(11) part (DIV2)
425
Page 220
2293
And it is fitly joyned by the ancients to prayer as the two wings of the Christians soule, by which it soares to contemplation, and attaines those things above.
And it is fitly joined by the ancients to prayer as the two wings of the Christians soul, by which it soars to contemplation, and attains those things above.
cc pn31 vbz av-j vvn p-acp dt n2-j p-acp n1 p-acp dt crd n2 pp-f dt njpg2 n1, p-acp r-crq pn31 vvz p-acp n1, cc vvz d n2 a-acp.
(11) part (DIV2)
425
Page 220
2294
It is the policie of our common ene-enemy as Chrisologus stiles him, the sworne enemy of mankinde, who knowing how powerfull a meanes meditation is, to 〈 ◊ 〉 our selves from worldly things,
It is the policy of our Common ene-enemy as Chrysologus stile him, the sworn enemy of mankind, who knowing how powerful a means meditation is, to 〈 ◊ 〉 our selves from worldly things,
pn31 vbz dt n1 pp-f po12 j n1 p-acp np1 vvz pno31, dt j-vvn n1 pp-f n1, r-crq vvg c-crq j dt n2 n1 vbz, pc-acp 〈 sy 〉 po12 n2 p-acp j n2,
(11) part (DIV2)
426
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2295
and betake our selves to divine contemplation to get the things above, hee labours to keepe us from it by all his strength, and by div••s meanes.
and betake our selves to divine contemplation to get the things above, he labours to keep us from it by all his strength, and by div••s means.
cc vvb po12 n2 p-acp j-jn n1 pc-acp vvi dt n2 a-acp, pns31 vvz pc-acp vvi pno12 p-acp pn31 p-acp d po31 n1, cc p-acp j n2.
(11) part (DIV2)
426
Page 221
2296
Sometimes by causing us to stoupe to his lure, by committing any sinne; and who knowes not that every sinne, as a ••umme• of Lead clogges the soule,
Sometime by causing us to stoop to his lure, by committing any sin; and who knows not that every sin, as a ••umme• of Led clogs the soul,
av p-acp vvg pno12 pc-acp vvi p-acp po31 n1, p-acp vvg d n1; cc r-crq vvz xx cst d n1, c-acp dt n1 pp-f n1 vvz dt n1,
(11) part (DIV2)
427
Page 221
2297
and hinders the actions of it? But especially hee keepes us from meditation by keeping us in the throng:
and hinders the actions of it? But especially he keeps us from meditation by keeping us in the throng:
cc vvz dt n2 pp-f pn31? p-acp av-j pns31 vvz pno12 p-acp n1 p-acp vvg pno12 p-acp dt n1:
(11) part (DIV2)
427
Page 221
2298
by perpetuall puzelling us in businesse, hee steales us from our selves, and gives us not time to retire.
by perpetual puzelling us in business, he steals us from our selves, and gives us not time to retire.
p-acp j n1 pno12 p-acp n1, pns31 vvz pno12 p-acp po12 n2, cc vvz pno12 xx n1 pc-acp vvi.
(11) part (DIV2)
427
Page 221
2299
Alas, aske most men what houres they set apart for prayer, and meditation? They will answer, I have so much businesse, I cannot turne my selfe to it:
Alas, ask most men what hours they Set apart for prayer, and meditation? They will answer, I have so much business, I cannot turn my self to it:
np1, vvb ds n2 r-crq n2 pns32 vvd av p-acp n1, cc n1? pns32 vmb vvi, pns11 vhb av d n1, pns11 vmbx vvi po11 n1 p-acp pn31:
(11) part (DIV2)
427
Page 221
2300
Oh the policie, and stratagems of Sathan!
O the policy, and stratagems of Sathan!
uh dt n1, cc n2 pp-f np1!
(11) part (DIV2)
427
Page 221
2301
I say hee keepes us by this from the exercise of devotion by which wee should attaine the things above, hee keepes us in the throng of businesse;
I say he keeps us by this from the exercise of devotion by which we should attain the things above, he keeps us in the throng of business;
pns11 vvb pns31 vvz pno12 p-acp d p-acp dt n1 pp-f n1 p-acp r-crq pns12 vmd vvi dt n2 a-acp, pns31 vvz pno12 p-acp dt n1 pp-f n1;
(11) part (DIV2)
427
Page 221
2302
did I say businesse? Nay how many are kept away from this divine exercise by spending their time foolishly in Courtship,
did I say business? Nay how many Are kept away from this divine exercise by spending their time foolishly in Courtship,
vdd pns11 vvi n1? uh-x q-crq d vbr vvn av p-acp d j-jn n1 p-acp vvg po32 n1 av-j p-acp n1,
(11) part (DIV2)
427
Page 221
2303
and I would not worse? Whence it comes to passe that I looke (I professe) with pitty upon many great ones, whose lives are a story of sinne, whose sinnes it comes to passe are never cured,
and I would not Worse? Whence it comes to pass that I look (I profess) with pity upon many great ones, whose lives Are a story of sin, whose Sins it comes to pass Are never cured,
cc pns11 vmd xx av-jc? c-crq pn31 vvz pc-acp vvi cst pns11 vvb (pns11 vvb) p-acp n1 p-acp d j pi2, r-crq n2 vbr dt n1 pp-f n1, rg-crq n2 pn31 vvz pc-acp vvi vbr av-x vvn,
(11) part (DIV2)
427
Page 222
2304
because they are alway in motion. You that are Gentlemen, sequester some time; if not every day, yet at least every weeke, bid all other businesse stand by,
Because they Are always in motion. You that Are Gentlemen, sequester Some time; if not every day, yet At least every Week, bid all other business stand by,
c-acp pns32 vbr av p-acp n1. pn22 cst vbr n2, vvi d n1; cs xx d n1, av p-acp ds d n1, vvb d j-jn n1 vvb p-acp,
(11) part (DIV2)
427
Page 222
2305
and attend on your closet to thinke of the things above, how to attaine what you want,
and attend on your closet to think of the things above, how to attain what you want,
cc vvi p-acp po22 n1 pc-acp vvi pp-f dt n2 a-acp, c-crq pc-acp vvi r-crq pn22 vvb,
(11) part (DIV2)
428
Page 222
2306
and how to increase what you have attained.
and how to increase what you have attained.
cc c-crq pc-acp vvi r-crq pn22 vhb vvn.
(11) part (DIV2)
428
Page 222
2307
You that are tradesmen, take off your selves from other affaires, retire home and examine your spirituall estate with God.
You that Are Tradesmen, take off your selves from other affairs, retire home and examine your spiritual estate with God.
pn22 cst vbr n2, vvb a-acp po22 n2 p-acp j-jn n2, vvb av-an cc vvb po22 j n1 p-acp np1.
(11) part (DIV2)
428
Page 222
2308
And wee that are Schollers should vindicate some time from the study of Bookes to reade our selves.
And we that Are Scholars should vindicate Some time from the study of Books to read our selves.
cc pns12 cst vbr n2 vmd vvi d n1 p-acp dt n1 pp-f n2 pc-acp vvi po12 n2.
(11) part (DIV2)
429
Page 222
2309
All of us should set aside some time for the thinking of the things above, to examine what spirituall graces wee neede, that wee may use the meanes to attaine them,
All of us should Set aside Some time for the thinking of the things above, to examine what spiritual graces we need, that we may use the means to attain them,
av-d pp-f pno12 vmd vvi av d n1 p-acp dt n-vvg pp-f dt n2 a-acp, pc-acp vvi r-crq j n2 pns12 vvb, cst pns12 vmb vvi dt n2 pc-acp vvi pno32,
(11) part (DIV2)
429
Page 222
2310
and what sinnes wee have committed, that wee may repent of them, for feare the sad time of death come and cut our thread,
and what Sins we have committed, that we may Repent of them, for Fear the sad time of death come and Cut our thread,
cc r-crq n2 pns12 vhb vvn, cst pns12 vmb vvi pp-f pno32, p-acp n1 dt j n1 pp-f n1 vvn cc vvi po12 n1,
(11) part (DIV2)
429
Page 222
2311
and then wee goe downe to the Chambers of death. Let us examine to what sinnes wee lye open that wee may fortifie our selves against them, that the evill one have no power over us.
and then we go down to the Chambers of death. Let us examine to what Sins we lie open that we may fortify our selves against them, that the evil one have no power over us.
cc av pns12 vvb a-acp p-acp dt n2 pp-f n1. vvb pno12 vvi p-acp r-crq n2 pns12 vvb j cst pns12 vmb vvi po12 n2 p-acp pno32, cst dt j-jn pi vhb dx n1 p-acp pno12.
(11) part (DIV2)
429
Page 223
2312
All these things are conteyned in the things above, and all these wee must seeke here if wee desire to attaine the blessing of them hereafter.
All these things Are contained in the things above, and all these we must seek Here if we desire to attain the blessing of them hereafter.
av-d d n2 vbr vvn p-acp dt n2 a-acp, cc d d pns12 vmb vvi av cs pns12 vvb pc-acp vvi dt n1 pp-f pno32 av.
(11) part (DIV2)
429
Page 223
2313
Let this suffice to bee spoken of the first inquirie concerning the meanes whereby to seeke these things above. There remaines onely two more.
Let this suffice to be spoken of the First inquiry Concerning the means whereby to seek these things above. There remains only two more.
vvb d vvi pc-acp vbi vvn pp-f dt ord n1 vvg dt n2 c-crq pc-acp vvb d n2 a-acp. pc-acp vvz av-j crd dc.
(11) part (DIV2)
429
Page 223
2314
The characters by which wee may know if we seeke these things. And the motives.
The characters by which we may know if we seek these things. And the motives.
dt n2 p-acp r-crq pns12 vmb vvi cs pns12 vvb d n2. cc dt n2.
(11) part (DIV2)
431
Page 223
2315
You see how wee ought to seeke the things bove. But alas, the over eager pursuite of the things below!
You see how we ought to seek the things above. But alas, the over eager pursuit of the things below!
pn22 vvb c-crq pns12 vmd p-acp vvb dt n2 p-acp. cc-acp uh, av p-acp j n1 pp-f dt n2 a-acp!
(11) part (DIV2)
433
Page 223
2316
wee see how coldly and faintly (if at all) wee seeke the things above; which if wee did seeke as wee ought, it could not choose but abate the edge of our desires to these earthly things,
we see how coldly and faintly (if At all) we seek the things above; which if we did seek as we ought, it could not choose but abate the edge of our Desires to these earthly things,
pns12 vvb c-crq av-jn cc av-j (cs p-acp d) pns12 vvb dt n2 a-acp; r-crq cs pns12 vdd vvi c-acp pns12 vmd, pn31 vmd xx vvi cc-acp vvi dt n1 pp-f po12 n2 p-acp d j n2,
(11) part (DIV2)
433
Page 223
2317
and cause us as strangers and pilgrims to use the world as not enjoying it, as Saint Austin sayd long before, to make it our servant;
and cause us as Strangers and pilgrim's to use the world as not enjoying it, as Saint Austin said long before, to make it our servant;
cc vvb pno12 p-acp n2 cc n2 pc-acp vvi dt n1 c-acp xx vvg pn31, c-acp n1 np1 vvd av-j a-acp, pc-acp vvi pn31 po12 n1;
(11) part (DIV2)
433
Page 223
2318
to bee content like that noble Bird that desiring to flye aloft, when shee is compelled by hunger to descend, shee unwillingly obeyes,
to be content like that noble Bird that desiring to fly aloft, when she is compelled by hunger to descend, she unwillingly obeys,
pc-acp vbi j av-j cst j n1 cst vvg pc-acp vvi av, c-crq pns31 vbz vvn p-acp n1 pc-acp vvi, pns31 av-j vvz,
(11) part (DIV2)
433
Page 223
2319
and presently dispatcheth that shee may up againe;
and presently dispatcheth that she may up again;
cc av-j vvz cst pns31 vmb a-acp av;
(11) part (DIV2)
433
Page 223
2320
which contempt and neglect of the things below, it is a signe wee seeke the things of heaven,
which contempt and neglect of the things below, it is a Signen we seek the things of heaven,
r-crq n1 cc n1 pp-f dt n2 a-acp, pn31 vbz dt n1 pns12 vvb dt n2 pp-f n1,
(11) part (DIV2)
433
Page 223
2321
and though our bodies be on earth that wee hold our conversation in heaven, where wee looke and fix our eyes through all earthly contentments.
and though our bodies be on earth that we hold our Conversation in heaven, where we look and fix our eyes through all earthly contentment's.
cc cs po12 ng1 vbb p-acp n1 cst pns12 vvb po12 n1 p-acp n1, c-crq pns12 vvb cc vvi po12 n2 p-acp d j n2.
(11) part (DIV2)
433
Page 224
2322
Wee should be on earth as a wheele is, that though it moove upon the earth;
we should be on earth as a wheel is, that though it move upon the earth;
pns12 vmd vbi p-acp n1 p-acp dt n1 vbz, cst cs pn31 vvb p-acp dt n1;
(11) part (DIV2)
433
Page 224
2323
yet the least part toucheth it. That is the first;
yet the least part touches it. That is the First;
av dt ds n1 vvz pn31. cst vbz dt ord;
(11) part (DIV2)
433
Page 224
2324
if wee will seeke the things above, wee must not too eagerly seeke the things below.
if we will seek the things above, we must not too eagerly seek the things below.
cs pns12 vmb vvi dt n2 a-acp, pns12 vmb xx av av-j vvi dt n2 a-acp.
(11) part (DIV2)
433
Page 224
2325
Secondly, if wee seeke the things above can wee choose but bee affected with sorrow and compunction when wee want them? It is not possible: Secondly, if we seek the things above can we choose but be affected with sorrow and compunction when we want them? It is not possible:
ord, cs pns12 vvb dt n2 a-acp vmb pns12 vvi cc-acp vbi vvn p-acp n1 cc n1 c-crq pns12 vvb pno32? pn31 vbz xx j:
(11) part (DIV2)
434
Page 224
2326
hee that seekes these things above as hee ought, when hee findes in himselfe the want and decay of them, it is impossible but hee should betake himselfe to blacke, to a mourning state.
he that seeks these things above as he ought, when he finds in himself the want and decay of them, it is impossible but he should betake himself to black, to a mourning state.
pns31 cst vvz d n2 p-acp c-acp pns31 vmd, c-crq pns31 vvz p-acp px31 dt n1 cc n1 pp-f pno32, pn31 vbz j p-acp pns31 vmd vvi px31 p-acp j-jn, p-acp dt j-vvg n1.
(11) part (DIV2)
434
Page 224
2327
You see the truth of this exemplified by David, when hee upon the commition of those two sinnes, murder and adultery, hee found hee was bereft of the comfortable presence of Gods favour, he furrowes his cheekes with weeping,
You see the truth of this exemplified by David, when he upon the commition of those two Sins, murder and adultery, he found he was bereft of the comfortable presence of God's favour, he furrows his cheeks with weeping,
pn22 vvb dt n1 pp-f d vvn p-acp np1, c-crq pns31 p-acp dt n1 pp-f d crd n2, n1 cc n1, pns31 vvd pns31 vbds vvn pp-f dt j n1 pp-f npg1 n1, pns31 n2 po31 n2 p-acp vvg,
(11) part (DIV2)
434
Page 224
2328
and spends himselfe, his marrow was as the drought in Summer, hee never gives himselfe rest till God revived,
and spends himself, his marrow was as the drought in Summer, he never gives himself rest till God revived,
cc vvz px31, po31 n1 vbds p-acp dt n1 p-acp n1, pns31 av-x vvz px31 n1 p-acp np1 vvd,
(11) part (DIV2)
434
Page 224
2329
and cheared his drouping soule, and caused the beames of his countenance to smile upon him.
and cheered his drooping soul, and caused the beams of his countenance to smile upon him.
cc vvd po31 j-vvg n1, cc vvd dt n2 pp-f po31 n1 pc-acp vvi p-acp pno31.
(11) part (DIV2)
434
Page 224
2330
So it is with a man that seekes the things that are above, in the want of them hee is as the Marriners needle, as that is in the want of the point,
So it is with a man that seeks the things that Are above, in the want of them he is as the Mariners needle, as that is in the want of the point,
av pn31 vbz p-acp dt n1 cst vvz dt n2 cst vbr a-acp, p-acp dt n1 pp-f pno32 pns31 vbz p-acp dt n2 n1, p-acp d vbz p-acp dt n1 pp-f dt n1,
(11) part (DIV2)
434
Page 225
2331
so are all those that seeke the things above in the want of them, they never rest but shake and tremble till at last they recover them and stand as they did formerly.
so Are all those that seek the things above in the want of them, they never rest but shake and tremble till At last they recover them and stand as they did formerly.
av vbr d d d vvb dt n2 p-acp p-acp dt n1 pp-f pno32, pns32 av-x vvb cc-acp vvb cc vvi p-acp p-acp ord pns32 vvb pno32 cc vvb c-acp pns32 vdd av-j.
(11) part (DIV2)
434
Page 225
2332
That is the second argument whereby wee may know if wee seeke these things, if wee grieve and mourne when wee want them.
That is the second argument whereby we may know if we seek these things, if we grieve and mourn when we want them.
cst vbz dt ord n1 c-crq pns12 vmb vvi cs pns12 vvb d n2, cs pns12 vvb cc vvi c-crq pns12 vvb pno32.
(11) part (DIV2)
434
Page 225
2333
Thirdly, if wee seeke these things above; how can wee chuse but rejoyce when wee find them:
Thirdly, if we seek these things above; how can we choose but rejoice when we find them:
ord, cs pns12 vvb d n2 a-acp; c-crq vmb pns12 vvi cc-acp vvb c-crq pns12 vvb pno32:
(11) part (DIV2)
435
Page 225
2334
for Love where it is it cannot choose but bee glad when it findes that it delights in.
for Love where it is it cannot choose but be glad when it finds that it delights in.
p-acp n1 c-crq pn31 vbz pn31 vmbx vvi cc-acp vbi j c-crq pn31 vvz cst pn31 vvz p-acp.
(11) part (DIV2)
435
Page 225
2335
Take an instance of both in David, Psal. 73. Lord, saith hee, whom have I in heaven but thee? and there is none in earth in comparison of thee.
Take an instance of both in David, Psalm 73. Lord, Says he, whom have I in heaven but thee? and there is none in earth in comparison of thee.
vvb dt n1 pp-f d p-acp np1, np1 crd n1, vvz pns31, r-crq vhb pns11 p-acp n1 p-acp pno21? cc pc-acp vbz pix p-acp n1 p-acp n1 pp-f pno21.
(11) part (DIV2)
435
Page 225
2336
Marke there, David desired these things above, and when his soule found them, his soule loved them.
Mark there, David desired these things above, and when his soul found them, his soul loved them.
vvb a-acp, np1 vvd d n2 a-acp, cc c-crq po31 n1 vvd pno32, po31 n1 vvd pno32.
(11) part (DIV2)
435
Page 225
2337
Who can reade it, and not bee ravished to see to what an excessive extacie of joy hee was transported? hee preferred the light of Gods countenance, Psalme 4. before all the Corne and Wine,
Who can read it, and not be ravished to see to what an excessive ecstasy of joy he was transported? he preferred the Light of God's countenance, Psalm 4. before all the Corn and Wine,
q-crq vmb vvi pn31, cc xx vbi vvn pc-acp vvi p-acp r-crq dt j n1 pp-f n1 pns31 vbds vvn? pns31 vvd dt n1 pp-f npg1 n1, n1 crd p-acp d dt n1 cc n1,
(11) part (DIV2)
435
Page 225
2338
and Oyle, the poore things that worldlings place their chiefe content in.
and Oil, the poor things that worldlings place their chief content in.
cc n1, dt j n2 cst n2 vvb po32 j-jn n1 p-acp.
(11) part (DIV2)
435
Page 225
2339
But in the last place, what neede other things (to resolve whether wee seeke the things above or no) but this? our owne thoughts are the image of our soules,
But in the last place, what need other things (to resolve whither we seek the things above or not) but this? our own thoughts Are the image of our Souls,
cc-acp p-acp dt ord n1, q-crq vvb j-jn n2 (pc-acp vvi cs pns12 vvb dt n2 a-acp cc xx) cc-acp d? po12 d n2 vbr dt n1 pp-f po12 n2,
(11) part (DIV2)
436
Page 225
2340
and our words are the image of our thoughts;
and our words Are the image of our thoughts;
cc po12 n2 vbr dt n1 pp-f po12 n2;
(11) part (DIV2)
436
Page 226
2341
hee that seekes these things above as hee ought, he cannot but make them the ordinary subject of the one,
he that seeks these things above as he ought, he cannot but make them the ordinary Subject of the one,
pns31 cst vvz d n2 p-acp c-acp pns31 vmd, pns31 vmbx p-acp vvi pno32 dt j n-jn pp-f dt crd,
(11) part (DIV2)
436
Page 226
2342
and the frequent argument of the other. And here, were our brests transparent, and our thoughts written in Characters, Lord!
and the frequent argument of the other. And Here, were our breasts transparent, and our thoughts written in Characters, Lord!
cc dt j n1 pp-f dt j-jn. cc av, vbdr po12 n2 j, cc po12 n2 vvn p-acp n2, n1!
(11) part (DIV2)
436
Page 226
2343
for one thought that wee spend on things above, how many thousand thousand do ewee spend about the profits and pleasures, nay about our sinfull lusts!
for one Thought that we spend on things above, how many thousand thousand doe ewee spend about the profits and pleasures, nay about our sinful Lustiest!
p-acp crd n1 cst pns12 vvb p-acp n2 a-acp, c-crq d crd crd n1 vvb vvi p-acp dt n2 cc n2, uh-x p-acp po12 j n2!
(11) part (DIV2)
437
Page 226
2344
Or if wee thinke they lye hid in the secrecie, and reservednesse of our thoughts; alas our language betrayes us:
Or if we think they lie hid in the secrecy, and reservedness of our thoughts; alas our language betrays us:
cc cs pns12 vvb pns32 vvb vvn p-acp dt n1, cc n1 pp-f po12 n2; uh po12 n1 vvz pno12:
(11) part (DIV2)
437
Page 226
2345
how rare a matter is it for heaven to bee made the theame of our discourse? If our hearts did runne full to the things above, they could not chuse but often over-runne the bankes.
how rare a matter is it for heaven to be made the theme of our discourse? If our hearts did run full to the things above, they could not choose but often overrun the banks.
c-crq j dt n1 vbz pn31 p-acp n1 pc-acp vbi vvn dt n1 pp-f po12 n1? cs po12 n2 vdd vvi av-j p-acp dt n2 a-acp, pns32 vmd xx vvi cc-acp av j dt n2.
(11) part (DIV2)
437
Page 226
2346
And these are the Characters whereby wee may take the height of our thoughts, and know whether wee seeke the things above or no.
And these Are the Characters whereby we may take the height of our thoughts, and know whither we seek the things above or no.
cc d vbr dt n2 c-crq pns12 vmb vvi dt n1 pp-f po12 n2, cc vvb cs pns12 vvb dt n2 a-acp cc dx.
(11) part (DIV2)
437
Page 226
2347
I conclude all with one word of exhortation. I conclude all with one word of exhortation.
pns11 vvb d p-acp crd n1 pp-f n1.
(11) part (DIV2)
438
Page 226
2348
The best things when they come to bee degenerate, and to turne edge they become the worst.
The best things when they come to be degenerate, and to turn edge they become the worst.
dt js n2 c-crq pns32 vvb pc-acp vbi j, cc pc-acp vvi n1 pns32 vvb dt js.
(11) part (DIV2)
438
Page 226
2349
Man, the glory and Paragon of the creatures, transgressing the the law of his maker,
Man, the glory and Paragon of the creatures, transgressing thee the law of his maker,
n1, dt n1 cc n1 pp-f dt n2, vvg pno32 dt n1 pp-f po31 n1,
(11) part (DIV2)
438
Page 226
2350
though hee lost the whole world in his owne ruine and downefall, yet hee drew the greatest weight of misery upon himselfe.
though he lost the Whole world in his own ruin and downfall, yet he drew the greatest weight of misery upon himself.
cs pns31 vvd dt j-jn n1 p-acp po31 d n1 cc n1, av pns31 vvd dt js n1 pp-f n1 p-acp px31.
(11) part (DIV2)
438
Page 227
2351
For whereas all other creatures by the sole discipline of nature seeke perfection, and the thing it consists in, Man onely bands against himselfe and stands in neede of wooing.
For whereas all other creatures by the sole discipline of nature seek perfection, and the thing it consists in, Man only bans against himself and Stands in need of wooing.
p-acp cs d j-jn n2 p-acp dt j n1 pp-f n1 vvb n1, cc dt n1 pn31 vvz p-acp, n1 av-j n2 p-acp px31 cc vvz p-acp n1 pp-f vvg.
(11) part (DIV2)
438
Page 227
2352
Alas that wee should neede to bee solicited to seeke the things above, that wee cannot finde except wee seeke,
Alas that we should need to be solicited to seek the things above, that we cannot find except we seek,
uh cst pns12 vmd vvi pc-acp vbi vvn pc-acp vvi dt n2 a-acp, cst pns12 vmbx vvi c-acp pns12 vvb,
(11) part (DIV2)
438
Page 227
2353
and are eternally lost our selves except wee finde.
and Are eternally lost our selves except we find.
cc vbr av-j vvn po12 n2 c-acp pns12 vvb.
(11) part (DIV2)
438
Page 227
2354
The truth is, these are seeking times, as indeede what times are not? some seeke pleasure, some profit, some honour, a fourth is for favour, and so the rest;
The truth is, these Are seeking times, as indeed what times Are not? Some seek pleasure, Some profit, Some honour, a fourth is for favour, and so the rest;
dt n1 vbz, d vbr vvg n2, c-acp av q-crq n2 vbr xx? d vvb n1, d n1, d n1, dt ord vbz p-acp n1, cc av dt n1;
(11) part (DIV2)
438
Page 227
2355
among all which, set but aside our passion, and preposessed thoughts, and what shall wee see in them to command our affections or deserve them? What is pleasure,
among all which, Set but aside our passion, and prepossessed thoughts, and what shall we see in them to command our affections or deserve them? What is pleasure,
p-acp d r-crq, vvn p-acp av po12 n1, cc vvd n2, cc q-crq vmb pns12 vvi p-acp pno32 pc-acp vvi po12 n2 cc vvi pno32? q-crq vbz n1,
(11) part (DIV2)
438
Page 227
2356
but a silken halter that if wee looke not well to, will strangle us in the imbracing? What are riches, (but as Saint Austin saith,
but a silken halter that if we look not well to, will strangle us in the embracing? What Are riches, (but as Saint Austin Says,
cc-acp dt j n1 cst cs pns12 vvb xx av p-acp, vmb vvi pno12 p-acp dt vvg? q-crq vbr n2, (cc-acp c-acp n1 np1 vvz,
(11) part (DIV2)
438
Page 227
2357
except they bee in a wise and wary hand) agents and Pandors to execute our lusts? As the same same Father saith, Gold is clay that wee can hardly handle without soyling of us.
except they be in a wise and wary hand) agents and Panders to execute our Lustiest? As the same same Father Says, Gold is clay that we can hardly handle without soiling of us.
c-acp pns32 vbb p-acp dt j cc j n1) n2 cc ng1 pc-acp vvi po12 n2? p-acp dt d d n1 vvz, n1 vbz n1 cst pns12 vmb av vvi p-acp vvg pp-f pno12.
(11) part (DIV2)
438
Page 227
2358
What is honour but a glorious misery, a pleasant discontent? What is fame, but a windie meteor wrapped upon high which in a while vanisheth and comes to nothing? Suppose a man wanted the things above,
What is honour but a glorious misery, a pleasant discontent? What is fame, but a windy meteor wrapped upon high which in a while Vanishes and comes to nothing? Suppose a man wanted the things above,
q-crq vbz n1 p-acp dt j n1, dt j n-jn? q-crq vbz n1, cc-acp dt j n1 vvn p-acp j r-crq p-acp dt n1 vvz cc vvz p-acp pix? vvb dt n1 vvd dt n2 a-acp,
(11) part (DIV2)
438
Page 227
2359
and were placed amidst the confluence of all the contentments below:
and were placed amid the confluence of all the contentment's below:
cc vbdr vvn p-acp dt n1 pp-f d dt n2 a-acp:
(11) part (DIV2)
438
Page 228
2360
Nay suppost hee wanted one of these things above, the peace of conscience, the assurance of the remission of his sinnes;
Nay suppost he wanted one of these things above, the peace of conscience, the assurance of the remission of his Sins;
uh-x n1 pns31 vvd crd pp-f d n2 a-acp, dt n1 pp-f n1, dt n1 pp-f dt n1 pp-f po31 n2;
(11) part (DIV2)
438
Page 228
2361
I say, place that man amidst the confluence of all contentments below, and see how miserable his case would bee.
I say, place that man amid the confluence of all contentment's below, and see how miserable his case would be.
pns11 vvb, vvb d n1 p-acp dt n1 pp-f d n2 a-acp, cc vvb c-crq j po31 n1 vmd vbi.
(11) part (DIV2)
438
Page 228
2362
Let his cup overflow with Belshazer, let the whole world pay tribute to his Table, let him get mountaines of Gold and Silver,
Let his cup overflow with Belshazer, let the Whole world pay tribute to his Table, let him get Mountains of Gold and Silver,
vvb po31 n1 vvi p-acp n1, vvb dt j-jn n1 vvi n1 p-acp po31 n1, vvb pno31 vvi n2 pp-f n1 cc n1,
(11) part (DIV2)
438
Page 228
2363
and let all the world be bur one Exchequer;
and let all the world be burr one Exchequer;
cc vvb d dt n1 vbb n1 crd n1;
(11) part (DIV2)
438
Page 228
2364
let him trample on Crownes and Scepters, and let all the Kings and Princes doe him homage,
let him trample on Crowns and Sceptres, and let all the Kings and Princes do him homage,
vvb pno31 vvi p-acp n2 cc n2, cc vvb d dt n2 cc n2 vdb pno31 n1,
(11) part (DIV2)
438
Page 228
2365
and at his frowne let the earth tremble and move. Here were content enough you would thinke;
and At his frown let the earth tremble and move. Here were content enough you would think;
cc p-acp po31 n1 vvb dt n1 vvb cc vvi. av vbdr j av-d pn22 vmd vvi;
(11) part (DIV2)
438
Page 228
2366
But let this man want one thing, the peace of conscience, and see how soone all these contentments vanish as the dew before the Sunne.
But let this man want one thing, the peace of conscience, and see how soon all these contentment's vanish as the due before the Sun.
cc-acp vvb d n1 vvi crd n1, dt n1 pp-f n1, cc vvb c-crq av d d n2 vvb p-acp dt n1 p-acp dt n1.
(11) part (DIV2)
438
Page 228
2367
Let but God awaken this man out of his deceitfull slumber, and bid his conscience muster his sinnes,
Let but God awaken this man out of his deceitful slumber, and bid his conscience muster his Sins,
vvb p-acp np1 vvi d n1 av pp-f po31 j n1, cc vvb po31 n1 vvi po31 n2,
(11) part (DIV2)
438
Page 228
2368
and set them before him in their gastly shape;
and Set them before him in their ghastly shape;
cc vvd pno32 p-acp pno31 p-acp po32 j n1;
(11) part (DIV2)
438
Page 228
2369
let him give it charge to take him and as an earnest of his future torments shake him over the pit that one day hee must tumble headlong in, I say how soon wil his contentments vanish? How frayle are they in his greatest neede.
let him give it charge to take him and as an earnest of his future torments shake him over the pit that one day he must tumble headlong in, I say how soon will his contentment's vanish? How frail Are they in his greatest need.
vvb pno31 vvi pn31 n1 pc-acp vvi pno31 cc p-acp dt n1 pp-f po31 j-jn n2 vvb pno31 p-acp dt n1 cst pi n1 pns31 vmb vvi av-j p-acp, pns11 vvb c-crq av vmb po31 n2 vvi? q-crq j vbr pns32 p-acp po31 js n1.
(11) part (DIV2)
438
Page 228
2370
If hee call for Gold, conscience will not be bribed;
If he call for Gold, conscience will not be bribed;
cs pns31 vvb p-acp n1, n1 vmb xx vbi vvn;
(11) part (DIV2)
438
Page 228
2371
if hee solace himselfe with royall banquets, conscience as an unwelcome guest dogges him, or as that dismal summons that appeared to Belshazer disrelisheth all the rest.
if he solace himself with royal banquets, conscience as an unwelcome guest Dogs him, or as that dismal summons that appeared to Belshazer disrelisheth all the rest.
cs pns31 vvi px31 p-acp j n2, n1 p-acp dt j n1 n2 pno31, cc c-acp cst j n1 cst vvd p-acp j vvz d dt n1.
(11) part (DIV2)
438
Page 229
2372
Let him settle his temples with a Crowne of Gold, and take the royall Scepter into his hand, conscience is like a master that will know no partner, and acknowledge no commander.
Let him settle his Temples with a Crown of Gold, and take the royal Sceptre into his hand, conscience is like a master that will know no partner, and acknowledge no commander.
vvb pno31 vvi po31 n2 p-acp dt n1 pp-f n1, cc vvb dt j n1 p-acp po31 n1, n1 vbz av-j dt n1 cst vmb vvi dx n1, cc vvb dx n1.
(11) part (DIV2)
438
Page 229
2373
So all things here in our greatest height they are unsound, but in our chiefest neede they are false and trecherous.
So all things Here in our greatest height they Are unsound, but in our chiefest need they Are false and treacherous.
av d n2 av p-acp po12 js n1 pns32 vbr j, cc-acp p-acp po12 js-jn n1 pns32 vbr j cc j.
(11) part (DIV2)
438
Page 229
2374
Our wisedome therefore ought to bee in the middest of the infinite varietie of these objects, in the pursuite of them, to speed our selves, to be sure to get somewhat that will quit our charge, that will stand us in stead here, and comfort us hereafter.
Our Wisdom Therefore ought to be in the midst of the infinite variety of these objects, in the pursuit of them, to speed our selves, to be sure to get somewhat that will quit our charge, that will stand us in stead Here, and Comfort us hereafter.
po12 n1 av vmd p-acp vbi p-acp dt n1 pp-f dt j n1 pp-f d n2, p-acp dt n1 pp-f pno32, pc-acp vvi po12 n2, pc-acp vbi j pc-acp vvi av cst vmb vvi po12 n1, cst vmb vvi pno12 p-acp n1 av, cc vvb pno12 av.
(11) part (DIV2)
439
Page 229
2375
And can there bee a fayrer object for our seeking then grace and glory, called here the things above?
And can there be a Fairer Object for our seeking then grace and glory, called Here the things above?
cc vmb a-acp vbi dt jc n1 p-acp po12 vvg av n1 cc n1, vvd av dt n2 p-acp?
(11) part (DIV2)
439
Page 229
2376
Who would not thinke grace worth the seeking? to bee reconciled to God, to bee freed from the power and dominion of sinne, to have our soules inriched with heavenly graces,
Who would not think grace worth the seeking? to be reconciled to God, to be freed from the power and dominion of sin, to have our Souls enriched with heavenly graces,
r-crq vmd xx vvi n1 j dt vvg? pc-acp vbi vvn p-acp np1, pc-acp vbi vvn p-acp dt n1 cc n1 pp-f n1, pc-acp vhi po12 n2 vvn p-acp j n2,
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and our selues inherit a Crowne of glory? All which fruits of grace must here be sought, and may be found.
and our selves inherit a Crown of glory? All which fruits of grace must Here be sought, and may be found.
cc po12 n2 vvi dt n1 pp-f n1? av-d r-crq n2 pp-f n1 vmb av vbi vvn, cc vmb vbi vvn.
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But what is there below? How much better is it to goe up to the things above,
But what is there below? How much better is it to go up to the things above,
p-acp r-crq vbz a-acp a-acp? c-crq d jc vbz pn31 pc-acp vvi a-acp p-acp dt n2 a-acp,
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as the Angell did to heaven in the flame of the Altar?
as the Angel did to heaven in the flame of the Altar?
c-acp dt n1 vdd p-acp n1 p-acp dt n1 pp-f dt n1?
(11) part (DIV2)
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2380
O Lord wee cannot seeke the things above till wee have found them, and when wee have found them wee must still seeke them:
Oh Lord we cannot seek the things above till we have found them, and when we have found them we must still seek them:
uh n1 pns12 vmbx vvi dt n2 p-acp c-acp pns12 vhb vvn pno32, cc c-crq pns12 vhb vvn pno32 pns12 vmb av vvi pno32:
(11) part (DIV2)
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thou by thy preventing grace must inable us to seeke, and by thy grace also give us successe to finde.
thou by thy preventing grace must inable us to seek, and by thy grace also give us success to find.
pns21 p-acp po21 vvg n1 vmb j pno12 pc-acp vvi, cc p-acp po21 n1 av vvb pno12 n1 pc-acp vvi.
(11) part (DIV2)
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Lord wee pray thee open our eyes that wee may seeke the things above, and then let us finde them.
Lord we pray thee open our eyes that we may seek the things above, and then let us find them.
n1 pns12 vvb pno21 j po12 n2 cst pns12 vmb vvi dt n2 a-acp, cc av vvb pno12 vvi pno32.
(11) part (DIV2)
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Say Lord, seeke yee my face, and thy face Lord will wee seeke.
Say Lord, seek ye my face, and thy face Lord will we seek.
np1 n1, vvb pn22 po11 n1, cc po21 n1 n1 vmb pns12 vvi.
(11) part (DIV2)
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And if wee seeke thy face here then wee shall bee satisfied hereafter with thine Image.
And if we seek thy face Here then we shall be satisfied hereafter with thine Image.
cc cs pns12 vvb po21 n1 av av pns12 vmb vbi vvn av p-acp po21 n1.
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And so satisfie still our desires, and so desire wee that wee may not want what wee can desire, till we be swallowed up of that Ocean of happinesse,
And so satisfy still our Desires, and so desire we that we may not want what we can desire, till we be swallowed up of that Ocean of happiness,
cc av vvi av po12 n2, cc av vvb pns12 d pns12 vmb xx vvi r-crq pns12 vmb vvi, c-acp pns12 vbb vvn a-acp pp-f d n1 pp-f n1,
(11) part (DIV2)
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and loose our selves in enjoying of thee.
and lose our selves in enjoying of thee.
cc vvi po12 n2 p-acp vvg pp-f pno21.
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But if all this will not stirre us, there is somewhat yet that will, let us looke further with Moses eye to the recompence of reward.
But if all this will not stir us, there is somewhat yet that will, let us look further with Moses eye to the recompense of reward.
cc-acp cs d d vmb xx vvi pno12, pc-acp vbz av av cst vmb, vvb pno12 vvi av-jc p-acp np1 n1 p-acp dt n1 pp-f n1.
(11) part (DIV2)
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I say let us looke further, take the perspective of our faith, & view those glorious Crownes,
I say let us look further, take the perspective of our faith, & view those glorious Crowns,
pns11 vvb vvb pno12 vvi av-jc, vvb dt n1 pp-f po12 n1, cc vvi d j n2,
(11) part (DIV2)
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and Scepters, and long white robes, the garments of Christs victory, reserved in heaven for all those that in the meanes of grace here seeke those things that are above, and an entrance into glory.
and Sceptres, and long white robes, the garments of Christ victory, reserved in heaven for all those that in the means of grace Here seek those things that Are above, and an Entrance into glory.
cc n2, cc av-j j-jn n2, dt n2 pp-f npg1 n1, vvn p-acp n1 p-acp d d cst p-acp dt n2 pp-f n1 av vvi d n2 cst vbr a-acp, cc dt n1 p-acp n1.
(11) part (DIV2)
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When wee finde our selves dull in seeking the things above, let us betake our selves upon the wing in a flight to heaven,
When we find our selves dull in seeking the things above, let us betake our selves upon the wing in a flight to heaven,
c-crq pns12 vvb po12 n2 j p-acp vvg dt n2 a-acp, vvb pno12 vvi po12 n2 p-acp dt n1 p-acp dt n1 p-acp n1,
(11) part (DIV2)
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and there bathe our soules in those pleasures that runne in a full Channell at Gods right hand for ever.
and there bathe our Souls in those pleasures that run in a full Channel At God's right hand for ever.
cc pc-acp vvi po12 n2 p-acp d n2 cst vvb p-acp dt j n1 p-acp npg1 j-jn n1 p-acp av.
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If wee taste but one drop of them wee should distaste all the bitter sweets below.
If we taste but one drop of them we should distaste all the bitter sweets below.
cs pns12 vvb p-acp crd n1 pp-f pno32 pns12 vmd vvi d dt j n2-j a-acp.
(11) part (DIV2)
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Let us goe to God with those glorious Queresters, and beare a part in those sweete Hymmes,
Let us go to God with those glorious Choristers, and bear a part in those sweet Hymns,
vvb pno12 vvi p-acp np1 p-acp d j n2, cc vvi dt n1 p-acp d j n2,
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and say thus, Glory, and honour, and power, and wisedome, and might, and majestie, and dominion bee to our Lord,
and say thus, Glory, and honour, and power, and Wisdom, and might, and majesty, and dominion be to our Lord,
cc vvb av, n1, cc n1, cc n1, cc n1, cc n1, cc n1, cc n1 vbb p-acp po12 n1,
(11) part (DIV2)
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and to the Lambe that sits upon the Throne for ever, and ever, even so Amen. { inverted ⁂ } FINIS.and to the Lamb that sits upon the Throne for ever, and ever, even so Amen. { inverted ⁂ } FINIS.
cc p-acp dt n1 cst vvz p-acp dt n1 c-acp av, cc av, av av uh-n. { vvn ⁂ } fw-la.
(11) part (DIV2)
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