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REVEL. 3. 1. And unto the Angel of the Church in Sardis, write, These things saith he that hath the seven Spirits of God,
REVEL. 3. 1. And unto the Angel of the Church in Sardis, write, These things Says he that hath the seven Spirits of God,
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and the seven Starres, I know thy works, that thou hast a name that thou livest, and art dead.
and the seven Stars, I know thy works, that thou hast a name that thou Livest, and art dead.
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SAint JOHN being banisht into the Isle of Patmos, though the persecuters of the Gospel thought to doe him a displeasure,
SAint JOHN being banished into the Isle of Patmos, though the persecuters of the Gospel Thought to do him a displeasure,
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yet the Lord turned it unto his great good:
yet the Lord turned it unto his great good:
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For the place of his exile was like Pauls third Heaven unto him, he was ravisht in the Spirit on the Lords day,
For the place of his exile was like Paul's third Heaven unto him, he was ravished in the Spirit on the lords day,
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and had abundance of revelations vouchsafed unto him, of the things that should occurre in the Church,
and had abundance of revelations vouchsafed unto him, of the things that should occurre in the Church,
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and out, from thence unto the end of the world.
and out, from thence unto the end of the world.
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Before which he hath a charge given him to write to the seven Churches of Asia, chap. 1. the Church of Ephesus, the Church of Smyrna, and of Pergamus, and of Thyatira, these foure are written unto in the second Chapter; the other three are written unto in this:
Before which he hath a charge given him to write to the seven Churches of Asia, chap. 1. the Church of Ephesus, the Church of Smyrna, and of Pergamos, and of Thyatira, these foure Are written unto in the second Chapter; the other three Are written unto in this:
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the Church of Sardis, and the Church of Philadelphia, and the Church of Laodicea. Now that which I have chosen to handle,
the Church of Sardis, and the Church of Philadelphia, and the Church of Laodicea. Now that which I have chosen to handle,
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and if God afford liberty, I desire to goe through it, is the Epistle unto the Church of Sardis; wherein we may consider foure things.
and if God afford liberty, I desire to go through it, is the Epistle unto the Church of Sardis; wherein we may Consider foure things.
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First, The Inscription, containing a specification whom the Epistle is specially directed unto. And to the Angel of the Church in Sardis, write.
First, The Inscription, containing a specification whom the Epistle is specially directed unto. And to the Angel of the Church in Sardis, write.
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Secondly, the Subscription, containing a description of the Lord Jesus Christ, the King of the Church:
Secondly, the Subscription, containing a description of the Lord jesus christ, the King of the Church:
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These things saith he that hath the seven Spirits of God, and the seven Starres. I call it a subscription, because in our letters we use to subscribe our names,These things Says he that hath the seven Spirits of God, and the seven Stars. I call it a subscription, Because in our letters we use to subscribe our names,
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or to write our names beneath at the latter end.
or to write our names beneath At the latter end.
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But it may be called rather a suprascription, as Kings write their names above for honours sake,
But it may be called rather a suprascription, as Kings write their names above for honours sake,
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so does Christ the King of Sion, write his Name above.
so does christ the King of Sion, write his Name above.
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Thirdly, the substance or matter of the Epistle, I know thy works, that thou hast a name that thou livest, and art dead.
Thirdly, the substance or matter of the Epistle, I know thy works, that thou hast a name that thou Livest, and art dead.
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Be watchfull, & strengthen the things which remain, that are ready to die, for I have not found thy works perfect before God, &c. vers. 1, 2, 3, 4.Be watchful, & strengthen the things which remain, that Are ready to die, for I have not found thy works perfect before God, etc. vers. 1, 2, 3, 4.
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Fourthly, the conclusion, He that overcommeth, the same shall be clothed in white raiment, &c. v. 5, 6.
Fourthly, the conclusion, He that Overcometh, the same shall be clothed in white raiment, etc. v. 5, 6.
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First, I say, the Inscription, And unto the Angel of the Church in Sardis, write.
First, I say, the Inscription, And unto the Angel of the Church in Sardis, write.
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In which words Saint John is directed whom to inscribe this Epistle unto, and that is, unto the Church which is in Sardis:
In which words Saint John is directed whom to inscribe this Epistle unto, and that is, unto the Church which is in Sardis:
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but especially unto the Angel of it, that is, the Minister, or Ministers of it: for that's the meaning of Angel in this place.
but especially unto the Angel of it, that is, the Minister, or Ministers of it: for that's the meaning of Angel in this place.
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Secondly, for the Subscription, or rather suprascription, that contains the description of the Lord Jesus Christ, from whom the Epistle is sent,
Secondly, for the Subscription, or rather suprascription, that contains the description of the Lord jesus christ, from whom the Epistle is sent,
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and he is described by two Royalties, the first is, in having of the seven Spirits of God.
and he is described by two Royalties, the First is, in having of thee seven Spirits of God.
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These things saith he that hath the seven Spirits of God, that is, that hath power to send the holy Ghost unto all the Elect:These things Says he that hath the seven Spirits of God, that is, that hath power to send the holy Ghost unto all the Elect:
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for so the holy Ghost is called the seven Spirits that are before the Throne, Rev. 1. 4. He meanes there the holy Ghost, not as though there were seven holy Ghosts,
for so the holy Ghost is called the seven Spirits that Are before the Throne, Rev. 1. 4. He means there the holy Ghost, not as though there were seven holy Ghosts,
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but he is expressed in the plurall number in regard of the abundance of graces that he infuses into his Churches;
but he is expressed in the plural number in regard of the abundance of graces that he infuses into his Churches;
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and the number seven is rather taken then any other number, partly because this number is put for a perfect number,
and the number seven is rather taken then any other number, partly Because this number is put for a perfect number,
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as implying the perfection of his influence, & partly because of the present businesse in hand,
as implying the perfection of his influence, & partly Because of the present business in hand,
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for here he writes to the seven Churches of Asia. Now the Lord Jesus Christ hath Spirit enough to send forth into them all.
for Here he writes to the seven Churches of Asia. Now the Lord jesus christ hath Spirit enough to send forth into them all.
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This is his first Royalty, that he hath the seven spirits of God.
This is his First Royalty, that he hath the seven spirits of God.
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Another Royalty of his is, that he hath the seven Starres, that is, the seven Pastors of these Churches, Christ hath them all in his hand, it is he that preserves those Ministers that are faithfull;
another Royalty of his is, that he hath the seven Stars, that is, the seven Pastors of these Churches, christ hath them all in his hand, it is he that preserves those Ministers that Are faithful;
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he hath power to raise them up, to gift them, to protect them, to defend them;
he hath power to raise them up, to gift them, to Pact them, to defend them;
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and they are called Stars, because they are to shine in the firmament of the Church.
and they Are called Stars, Because they Are to shine in the firmament of the Church.
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Thirdly, for the substance and matter of the Epistle, it containeth three parts.
Thirdly, for the substance and matter of the Epistle, it Containeth three parts.
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First, a Reproofe, and the reproofe is in these words, I know thy works; that is, I know them all,
First, a Reproof, and the reproof is in these words, I know thy works; that is, I know them all,
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and they are stark naught for the most part, what ever they seem;
and they Are stark nought for the most part, what ever they seem;
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they may seem to be very good, but I tell you plainly, I know them all what they be, q. d. generally they are stark naught;
they may seem to be very good, but I tell you plainly, I know them all what they be, q. worser. generally they Are stark nought;
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and then he instances in particular, as for example, thy deadnesse of heart in Religion, Thou hast a name to live, but thou art dead;
and then he instances in particular, as for Exampl, thy deadness of heart in Religion, Thou hast a name to live, but thou art dead;
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that is, thou goest for an excellent Minister, and and excellent Church, ye doe professe Religion very fairly,
that is, thou goest for an excellent Minister, and and excellent Church, you do profess Religion very fairly,
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and in a goodly manner, that to see to thou art alive, and thou art taken so too of all thy Neighbour-churches, they all think and hope thou art alive;
and in a goodly manner, that to see to thou art alive, and thou art taken so too of all thy Neighbour-churches, they all think and hope thou art alive;
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but the truth is, thou art dead, the grace of life is hardly in thee at all.
but the truth is, thou art dead, the grace of life is hardly in thee At all.
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This is the first, the Reproof. Then secondly, here's a remedy annexed:
This is the First, the Reproof. Then secondly, here's a remedy annexed:
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for he does not reprove them out of any ill will, but for their good, and so he prescribes them a remedy, and the remedy is twofold.
for he does not reprove them out of any ill will, but for their good, and so he prescribes them a remedy, and the remedy is twofold.
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The first is, To strengthen the things that remain, that are ready to die. q. d.
The First is, To strengthen the things that remain, that Are ready to die. q. worser.
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as many of you as are not quite and clean dead, stirre up your selves, quicken up your hearts:
as many of you as Are not quite and clean dead, stir up your selves, quicken up your hearts:
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and this is amplified by shewing how they should doe thus:
and this is amplified by showing how they should do thus:
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O, be watchfull, sayes he, q. d. that is the reason why ye languish in this fashion,
Oh, be watchful, Says he, q. worser. that is the reason why you languish in this fashion,
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and yee will languish more and more because yee are not watchfull: therefore Be watchfull: and also by rendring a motive to presse this remedy;
and ye will languish more and more Because ye Are not watchful: Therefore Be watchful: and also by rendering a motive to press this remedy;
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For I have not found thy works perfect before God; that is, thou art hardly sincere a jot, thou art full of hypocrisie, and rottennesse,For I have not found thy works perfect before God; that is, thou art hardly sincere a jot, thou art full of hypocrisy, and rottenness,
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and formality, and thou wilt lose all thy labour if thou dost not look well about thee:
and formality, and thou wilt loose all thy labour if thou dost not look well about thee:
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therefore shake up thy selfe, and strengthen the things that remain. This is the first remedy.
Therefore shake up thy self, and strengthen the things that remain. This is the First remedy.
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The second remedy is, to repent, and this is amplified by shewing how, and that is two wayes:
The second remedy is, to Repent, and this is amplified by showing how, and that is two ways:
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First, Remember how thou hast received and heard; that is, consider how thou hast been taught, and bewaile thy declinings:
First, remember how thou hast received and herd; that is, Consider how thou hast been taught, and bewail thy declinings:
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for thou art horribly departed from what thou hast learned in the Ministery of the word.
for thou art horribly departed from what thou hast learned in the Ministry of the word.
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Secondly, Hold fast, that is, so bewail thy warpings, & wanings, and degeneratings, that thou mayst get up againe, hold thee fast there when thou art up.
Secondly, Hold fast, that is, so bewail thy warp, & wanings, and degeneratings, that thou Mayest get up again, hold thee fast there when thou art up.
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Now lest they should neglect the using of this remedy, the Lord Jesus sharpens his speech with a threatning, telling them the danger,
Now lest they should neglect the using of this remedy, the Lord jesus sharpens his speech with a threatening, telling them the danger,
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if they will not be awakened:
if they will not be awakened:
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If therefore thou shalt not watch, I will come on thee as a thiefe, and thou shalt not know what houre I will come upon thee.
If Therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
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This is the second part of the matter of this Epistle, the Remedy.
This is the second part of the matter of this Epistle, the Remedy.
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Thirdly, another part of the matter of this Epistle is, a commendation of some particular persons in the Church, that were not carried away in the deadnesse of the times,
Thirdly, Another part of the matter of this Epistle is, a commendation of Some particular Persons in the Church, that were not carried away in the deadness of the times,
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and these he does praise very much, and he gives them an excellent promise; the praise is in these words:
and these he does praise very much, and he gives them an excellent promise; the praise is in these words:
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Thou hast a few names even in Sardis, which have not defiled their garments; Thou hast a few names even in Sardis, which have not defiled their garments;
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that is, there be some among you, though they be but a few, that have not been sutted and soyled with others bad examples;
that is, there be Some among you, though they be but a few, that have not been sutted and soiled with Others bad Examples;
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though others be dead, yet they are not dead too for company:
though Others be dead, yet they Are not dead too for company:
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and then the promise is to them in these words, They shall walk with me in white;
and then the promise is to them in these words, They shall walk with me in white;
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that is, I will give them the grace of repentance, and I wil keep them unspotted unto my heavenly Kingdome and glory.
that is, I will give them the grace of Repentance, and I will keep them unspotted unto my heavenly Kingdom and glory.
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And he addes a reason in these words: For they are worthy, not as though they did merit repentance and glory;
And he adds a reason in these words: For they Are worthy, not as though they did merit Repentance and glory;
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no, but they are worthy in Christ, and Christ hath made them meet to be made partakers of this mercy.
no, but they Are worthy in christ, and christ hath made them meet to be made partakers of this mercy.
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Thus you see the matter of the Epistle. The fourth and last thing is the conclusion of the Epistle;
Thus you see the matter of the Epistle. The fourth and last thing is the conclusion of the Epistle;
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and that is in the fifth and sixth verses, He that overcometh shall be cloathed in white raiment, &c. In which words we have the conclusion of the Epistle,
and that is in the fifth and sixth Verses, He that Overcometh shall be clothed in white raiment, etc. In which words we have the conclusion of the Epistle,
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and it consists of two parts: First, a promise to every one that overcometh, He that overcomes, &c.
and it consists of two parts: First, a promise to every one that Overcometh, He that overcomes, etc.
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Secondly, a precept to command every gracious Saint to attend to these things. The promise: First, it is to be considered to whom it is made;
Secondly, a precept to command every gracious Saint to attend to these things. The promise: First, it is to be considered to whom it is made;
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it is made to him that overcometh: that is, ye know there is to be a holy warre against all manner of sin,
it is made to him that Overcometh: that is, you know there is to be a holy war against all manner of since,
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and all temptations, and all the policies of Satan, and all the alluring baits of the world,
and all temptations, and all the policies of Satan, and all the alluring baits of the world,
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and all the inclinations of the flesh.
and all the inclinations of the Flesh.
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Now he that overcomes all these, which is no other but one that is born of God, who alone is able to overcome, He that overcomes, this is the party to whom it is promised.
Now he that overcomes all these, which is no other but one that is born of God, who alone is able to overcome, He that overcomes, this is the party to whom it is promised.
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Secondly, what it is that is promised. Here bee three things that are promised to him that overcomes:
Secondly, what it is that is promised. Here be three things that Are promised to him that overcomes:
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First, White raiment; He shall be clothed in white raiment;
First, White raiment; He shall be clothed in white raiment;
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that is, he shall be preferred to everlasting blessednesse, and hee shall walk in triumph in a conquerours robe.
that is, he shall be preferred to everlasting blessedness, and he shall walk in triumph in a conquerors robe.
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Secondly, a permanent and lasting name in the Booke of life, I will not put out his name out of the Book of life, that is, there be many hundreds that are written in the book of life in the judgement of men,
Secondly, a permanent and lasting name in the Book of life, I will not put out his name out of the Book of life, that is, there be many hundreds that Are written in the book of life in the judgement of men,
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and in the hope of men;
and in the hope of men;
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but in the end the Lord blots them out, he makes it appeare, that their names are not there:
but in the end the Lord blots them out, he makes it appear, that their names Are not there:
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But this man shall never bee blotted out thence.
But this man shall never be blotted out thence.
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As he hopes his name is enrolled there, so it shall for a certain appeare to be enrolled there,
As he hope's his name is enrolled there, so it shall for a certain appear to be enrolled there,
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and it shall never be crossed out. Thirdly, Christs confessing of that mans name before his Father and his holy Angels:
and it shall never be crossed out. Thirdly, Christ confessing of that men name before his Father and his holy Angels:
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And I will confesse his name before my Father and his holy Angels; that is, I will acknowledge him to be mine.And I will confess his name before my Father and his holy Angels; that is, I will acknowledge him to be mine.
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Thus you see the first thing, the promise which is made to him that overcomes.
Thus you see the First thing, the promise which is made to him that overcomes.
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The second part of the conclusion is a precept to command every gracious Saint to attend to these things,
The second part of the conclusion is a precept to command every gracious Saint to attend to these things,
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and that is in the sixth verse;
and that is in the sixth verse;
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He that hath an eare to heare, let him heare what the Spirit saith unto the Churches. He that hath an ear to hear, let him hear what the Spirit Says unto the Churches.
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Of these in their order, and first of the Inscription. And to the Angel of the Church of Sardis, write.
Of these in their order, and First of the Inscription. And to the Angel of the Church of Sardis, write.
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By the Angel he means not the Angels of Heaven, no nor the Angels of the bottomlesse pit:
By the Angel he means not the Angels of Heaven, no nor the Angels of the bottomless pit:
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he does not mean the Angels of heaven, because they are perfectly holy, they have no sinne in them.
he does not mean the Angels of heaven, Because they Are perfectly holy, they have no sin in them.
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Now the Lord Jesus speakes of such an Angel here as hath much sinned; for he reproves him exceedingly.
Now the Lord jesus speaks of such an Angel Here as hath much sinned; for he reproves him exceedingly.
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Neither does he mean any Angel of the bottomlesse pit, because they are perfectly evill, they have no spirituall goodnesse at all in them.
Neither does he mean any Angel of the bottomless pit, Because they Are perfectly evil, they have no spiritual Goodness At all in them.
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Now the Lord Jesus speaks of such an Angel here, whom though he reproves for many things amisse,
Now the Lord jesus speaks of such an Angel Here, whom though he reproves for many things amiss,
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yet he commends him too for some gracious things; and therefore he can be Angell of the bottomlesse pit.
yet he commends him too for Some gracious things; and Therefore he can be Angel of the bottomless pit.
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It remains then, that a Metaphoricall Angel is here understood, and that is the Minister of the Church.
It remains then, that a Metaphorical Angel is Here understood, and that is the Minister of the Church.
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Now as the Angels are called Ministers, Blesse ye the Lord all ye his Hosts, ye Ministers that doe his pleasure, Psal. 103. 21. So the Ministers are called Angels, An Angel of the Lord came up from Gilgal to Bochim, &c. Judg. 2. 1. that i•, a Minister, Phinehas, or some Prophet or other,
Now as the Angels Are called Ministers, Bless you the Lord all you his Hosts, you Ministers that do his pleasure, Psalm 103. 21. So the Ministers Are called Angels, an Angel of the Lord Come up from Gilgal to Bochim, etc. Judges 2. 1. that i•, a Minister, Phinehas, or Some Prophet or other,
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as it seems, came and preached unto the people. The point then is this, That Ministers are to be Angels, as it were.
as it seems, Come and preached unto the people. The point then is this, That Ministers Are to be Angels, as it were.
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They are Angels in some sense. 1. Angels are Spirits, yee know they are spiritual substances, as the Psalmist speaks: They Are Angels in Some sense. 1. Angels Are Spirits, ye know they Are spiritual substances, as the Psalmist speaks:
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He maketh his Angels spirits, Psal. 104. 4. they are spirituall creatures, their communion is spirituall, their food is spirituall, their delights are spirituall, their affections & minds are spirituall:He makes his Angels spirits, Psalm 104. 4. they Are spiritual creatures, their communion is spiritual, their food is spiritual, their delights Are spiritual, their affections & minds Are spiritual:
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so a Minister though he be a Body as well as his people, yet he should be a spiritual man.
so a Minister though he be a Body as well as his people, yet he should be a spiritual man.
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I confess every true Christian is spiritual, as the Apostle sayes:
I confess every true Christian is spiritual, as the Apostle Says:
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If any man be overtaken in a fault, ye that are spiritual, restore such a man in the spirit of meeknes, Gal. 6. he speakes to every true Christian, he is a spirituall man:If any man be overtaken in a fault, you that Are spiritual, restore such a man in the Spirit of meekness, Gal. 6. he speaks to every true Christian, he is a spiritual man:
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But a Minister should more especially be spirituall;
But a Minister should more especially be spiritual;
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nay, our own phrases will rise up in judgement against us, if we be not spirituall.
nay, our own phrases will rise up in judgement against us, if we be not spiritual.
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Doe not we call our selves the Spiritualty, as though the people were carnall in comparison of us? Now if we should be more carnall then they, out of our own mouthes the Lord will condemne us.
Do not we call our selves the Spiritualty, as though the people were carnal in comparison of us? Now if we should be more carnal then they, out of our own mouths the Lord will condemn us.
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The truth is, many of us may be called spirituall men, if we will:
The truth is, many of us may be called spiritual men, if we will:
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but we are mad spirituall men, as the Prophet Hosea speakes, The spirituall man is mad, Hosea 9. 7. Mad spirituall men indeed,
but we Are mad spiritual men, as the Prophet Hosea speaks, The spiritual man is mad, Hosea 9. 7. Mad spiritual men indeed,
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when we are nothing lesse then what we professe our selves to be, when we are spirituall men in a mockery:
when we Are nothing less then what we profess our selves to be, when we Are spiritual men in a mockery:
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yee know what a mock is brought up upon this name;
ye know what a mock is brought up upon this name;
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people call a spirituall Pig, that is, the poorest of all the ten, that hath no substance in it, that is given to the Minister:
people call a spiritual big, that is, the Poorest of all the ten, that hath no substance in it, that is given to the Minister:
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so many of us are spirituall in a mockery, having no reason why we should be so tearmed,
so many of us Are spiritual in a mockery, having no reason why we should be so termed,
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but onely because there is no substance in us, no goodnesse, no holinesse at all in us;
but only Because there is no substance in us, no Goodness, no holiness At all in us;
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whereas we should exceed others in it.
whereas we should exceed Others in it.
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We should be spiritual in a special manner, we should be like animae separatae, like spirits sequestred from bodily things, taken up with spirituall affaires, holding forth the fruits of the spirit;
We should be spiritual in a special manner, we should be like Spirits separatae, like spirits sequestered from bodily things, taken up with spiritual affairs, holding forth the fruits of the Spirit;
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we should be as Angels in our Parishes, labouring to draw people from all their carnal courses, endeavouring to breed in them a savour and a relish of all the things of the spirit of God:
we should be as Angels in our Parishes, labouring to draw people from all their carnal courses, endeavouring to breed in them a savour and a relish of all the things of the Spirit of God:
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our Sermons should not be onely moral, but spiritual; our carriage should be a spiritual walking;
our Sermons should not be only moral, but spiritual; our carriage should be a spiritual walking;
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where we come, our discourse should be spirituall, we should be like a company of spirits,
where we come, our discourse should be spiritual, we should be like a company of spirits,
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for so the Apostle calls us, Try the spirits whether they be of God, 1 John 4. 1. that is, try your Ministers whether they be of God, yea or no;
for so the Apostle calls us, Try the spirits whither they be of God, 1 John 4. 1. that is, try your Ministers whither they be of God, yea or no;
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whether their doctrine be the doctrine of life, that wil make the soul live: whether their conversation be after the spirit, lest ye follow a false guide:
whither their Doctrine be the Doctrine of life, that will make the soul live: whither their Conversation be After the Spirit, lest you follow a false guide:
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whether their Ministery be the Ministery of the spirit.
whither their Ministry be the Ministry of the Spirit.
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If any man think himselfe to be a Prophet, or spirituall, 1 Cor. 14. 37. We cannot think our selves Prophets, except we be spiritual men.If any man think himself to be a Prophet, or spiritual, 1 Cor. 14. 37. We cannot think our selves prophets, except we be spiritual men.
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When our courses are carnal, we sin against our callings:
When our courses Are carnal, we sin against our callings:
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for we are to bee as Angels by our places in this sense, lest our own profession hit us in the teeth at the last.
for we Are to be as Angels by our places in this sense, lest our own profession hit us in the teeth At the last.
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Secondly, the Angels are creatures of another world, not of this world, though they walk up and down on Gods errands here,
Secondly, the Angels Are creatures of Another world, not of this world, though they walk up and down on God's errands Here,
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yet they are creatures of another world;
yet they Are creatures of Another world;
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and therefore they are called the Angels of Heaven, Matth. 24. 36. Heavenly souldiers, Luke 2. 13. True, every child of God is a heavenly creature,
and Therefore they Are called the Angels of Heaven, Matthew 24. 36. Heavenly Soldiers, Lycia 2. 13. True, every child of God is a heavenly creature,
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but a Minister should be in a more special manner, a creature of another world, crucified unto this,
but a Minister should be in a more special manner, a creature of Another world, Crucified unto this,
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as Paul sayes, I am crucified to the world, and the world unto me.
as Paul Says, I am Crucified to the world, and the world unto me.
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The preaching of the word is called the Kingdome of heaven, so we that are the Preachers of it, should be of heaven too, not only in regard of the news we bring,
The preaching of the word is called the Kingdom of heaven, so we that Are the Preachers of it, should be of heaven too, not only in regard of the news we bring,
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but we our selves that bring it, should be heavenly ones.
but we our selves that bring it, should be heavenly ones.
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When our Saviour Christ had told Nicodemus, that he must be begotten from above, O, sayes hee, art thou a Teacher in Israel,
When our Saviour christ had told Nicodemus, that he must be begotten from above, Oh, Says he, art thou a Teacher in Israel,
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and knowest not these things? How beautiful upon the mountains! and Knowest not these things? How beautiful upon the Mountains!
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The Ministers of the Gospel should be men aloft, the world should bee a vally to them beneath, they should not bee Secular men.
The Ministers of the Gospel should be men aloft, the world should be a valley to them beneath, they should not be Secular men.
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What care Angels for fine houses, or great livings? They had rather be in the prison with Peter, then with Herod at the Court.
What care Angels for fine houses, or great livings? They had rather be in the prison with Peter, then with Herod At the Court.
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Doe Angels care for outward things? No, no more should Ministers. Paul was all for Jesus Christ, I determined not to know any thing among you,
Doe Angels care for outward things? No, no more should Ministers. Paul was all for jesus christ, I determined not to know any thing among you,
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but Jesus Christ and him crucified, 1 Cor. 2. 2. He cared not though the great Philosophers of Corinth took him for a Dunce in all human learning;but jesus christ and him Crucified, 1 Cor. 2. 2. He cared not though the great Philosophers of Corinth took him for a Dunce in all human learning;
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Jesus Christ and him crucified, Paul included all his learning in that.
jesus christ and him Crucified, Paul included all his learning in that.
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Thirdly, the Angels stand before God, as Daniel sayes, Ten thousand times ten thousand stood before him, Dan. 7. 10. So the Ministers of God are to stand before God,
Thirdly, the Angels stand before God, as daniel Says, Ten thousand times ten thousand stood before him, Dan. 7. 10. So the Ministers of God Are to stand before God,
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as God saith to Jeremy, Thou shalt stand before me, Jer. 15. 19. The Ministers of God are to stand before God, to know what his pleasure is unto the people, what message he hath for them.
as God Says to Jeremiah, Thou shalt stand before me, Jer. 15. 19. The Ministers of God Are to stand before God, to know what his pleasure is unto the people, what message he hath for them.
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Again, the Angels are Ministring spirits, sent forth for the good of them that are heirs of salvation, Heb. 1. 14. So Ministers, they are to minister unto them that are the heires of salvation, to watch over their souls, to be usefull unto them in all their wayes.
Again, the Angels Are Ministering spirits, sent forth for the good of them that Are Heirs of salvation, Hebrew 1. 14. So Ministers, they Are to minister unto them that Are the Heirs of salvation, to watch over their Souls, to be useful unto them in all their ways.
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Again, the Angels pitch their tents round about them that are good, as the Prophet speaks;
Again, the Angels pitch their tents round about them that Are good, as the Prophet speaks;
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so the Ministers, they are the Churches Angels. Whether Paul, or Apollos, or Cephas, all are yours, they are not their own:
so the Ministers, they Are the Churches Angels. Whither Paul, or Apollos, or Cephas, all Are yours, they Are not their own:
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But as they are Christs, so next under him, they are theirs that are Christs, they are Ministers by whom they beleeve, helpers of their faith;
But as they Are Christ, so next under him, they Are theirs that Are Christ, they Are Ministers by whom they believe, helpers of their faith;
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they are Gods servants to bring Jacob again to him. Angels are Gods messengers, they never come but when they are sent from God:
they Are God's Servants to bring Jacob again to him. Angels Are God's messengers, they never come but when they Are sent from God:
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so it is said of Ministers, There was a man sent from God, whose name was John, John 1. 6. The use of this is, First, Here we see that the Ministery is no base Office;
so it is said of Ministers, There was a man sent from God, whose name was John, John 1. 6. The use of this is, First, Here we see that the Ministry is no base Office;
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the world makes a matter of nothing of Gods faithfull Ministers;
the world makes a matter of nothing of God's faithful Ministers;
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vile men will Sirra them at their pleasure, and take them up as if they were their dishclouts.
vile men will Sirrah them At their pleasure, and take them up as if they were their dishclouts.
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But beloved, here we see they are as it were Angels of God.
But Beloved, Here we see they Are as it were Angels of God.
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Christ himselfe the Apostle makes bold to call him a Minister, Rom. 15. 8. Now I say (sayes he) that Jesus Christ was a Minister:
christ himself the Apostle makes bold to call him a Minister, Rom. 15. 8. Now I say (Says he) that jesus christ was a Minister:
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the Apostle knew it was no disparagement unto him.
the Apostle knew it was no disparagement unto him.
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Solomon when he would chuse him his Title, and might have called himselfe, The King of Israel and Judah, yet he rather takes this as honorable enough, The Preacher; Thus saith the Preacher, Eccles. 1. 1. The office of a Minister is an Angels office.Solomon when he would choose him his Title, and might have called himself, The King of Israel and Judah, yet he rather Takes this as honourable enough, The Preacher; Thus Says the Preacher, Eccles. 1. 1. The office of a Minister is an Angels office.
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When Zachary perceived that his child should be a Minister, though yet he were a little babe lying in the cradle, he admires him:
When Zachary perceived that his child should be a Minister, though yet he were a little babe lying in the cradle, he admires him:
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And thou child shalt be called the Prophet of the Highest, for thou shalt goe before the face of the Lord to prepare his wayes, to give knowledge of salvation for the remission of sins, to give light unto them that sit in darknesse, And thou child shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare his ways, to give knowledge of salvation for the remission of Sins, to give Light unto them that fit in darkness,
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and in the shadow of death, to guide their feet in the way of peace, Luke 1. 76, 77. The Angels of heaven never go on greater errands then these.and in the shadow of death, to guide their feet in the Way of peace, Lycia 1. 76, 77. The Angels of heaven never go on greater errands then these.
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When they came to the Shepheards, what did they doe? they did but tell them of the birth of Christ, of peace on earth, and good will towards men.
When they Come to the Shepherds, what did they do? they did but tell them of the birth of christ, of peace on earth, and good will towards men.
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Now this is the Ministers duty, let the world think what they will of us,
Now this is the Ministers duty, let the world think what they will of us,
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as though our calling were mean, and they care not much whether they heare us or no, they will not regard what we preach.
as though our calling were mean, and they care not much whither they hear us or not, they will not regard what we preach.
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O beloved, consider what an office we have, we are Gods Angels unto you, to declare unto man his righteousnesse, Job.
O Beloved, Consider what an office we have, we Are God's Angels unto you, to declare unto man his righteousness, Job.
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33. 23. to pray men in Christs stead to be reconciled unto God, 2 Cor. 5. 20. to gather together the saints, Ephes. 4. 12. These are no small things, no mean imployments to treat between God and Man about eternall life, to be Christs Paranymphs,
33. 23. to pray men in Christ stead to be reconciled unto God, 2 Cor. 5. 20. to gather together the Saints, Ephesians 4. 12. These Are no small things, no mean employments to Treat between God and Man about Eternal life, to be Christ Paranymphs,
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and the friends of the Bridegroom, to deale about the getting of a wife for the Lamb, to cater for heaven, to bring in custome for the Kingdome of God.
and the Friends of the Bridegroom, to deal about the getting of a wife for the Lamb, to cater for heaven, to bring in custom for the Kingdom of God.
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The whole world hath not a greater office in it;
The Whole world hath not a greater office in it;
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yee cannot despise neither our persons nor our message and be saved, as Paul sayes, Let a man so esteem of us,
ye cannot despise neither our Persons nor our message and be saved, as Paul Says, Let a man so esteem of us,
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as of the Ministers of Christ, and the stewards of the mysteries of God, 1 Cor. 4. 1. q. d.as of the Ministers of christ, and the Stewards of the Mysteres of God, 1 Cor. 4. 1. q. worser.
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O take heed how yee slight us, or our Ministery, yee cannot have the mysteries of grace without us, yee cannot have saving knowledge,
O take heed how ye slight us, or our Ministry, ye cannot have the Mysteres of grace without us, ye cannot have Saving knowledge,
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nor regeneration, nor faith without us. I doe not speak what God may doe extraordinarily; but this is Gods ordinary way:
nor regeneration, nor faith without us. I do not speak what God may do extraordinarily; but this is God's ordinary Way:
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How can they beleeve on him of whom they have not heard? and how can they heare without a Preacher? Rom. 10. 4. and therefore our office is no mean office, we are as the Angels of God unto you,How can they believe on him of whom they have not herd? and how can they hear without a Preacher? Rom. 10. 4. and Therefore our office is no mean office, we Are as the Angels of God unto you,
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and people should honour our Ministery when a Minister comes into the Pulpit, even as if an Angel did appeare.
and people should honour our Ministry when a Minister comes into the Pulpit, even as if an Angel did appear.
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It is said when Samuel came to Bethlehem, the Elders of the town trembled at his coming, 1 Sam. 16. 4.
It is said when Samuel Come to Bethlehem, the Elders of the town trembled At his coming, 1 Sam. 16. 4.
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Secondly, are Ministers Angels? then they must be holy; ye know the Angels are holy:
Secondly, Are Ministers Angels? then they must be holy; you know the Angels Are holy:
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When the Son of man shall come in his glory, and all his holy Angels with him, Matth. 25. 31. They are holy all of them:When the Son of man shall come in his glory, and all his holy Angels with him, Matthew 25. 31. They Are holy all of them:
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so should the Ministers be holy; otherwise they may be Angels indeed, but they are evill angels, angels of darknesse;
so should the Ministers be holy; otherwise they may be Angels indeed, but they Are evil Angels, Angels of darkness;
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they are Devils if they be not holy.
they Are Devils if they be not holy.
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Every ignorant, gracelesse, and unconscionable Minister is ready to presse the dignity of his calling, and what an honorable office he hath;
Every ignorant, graceless, and unconscionable Minister is ready to press the dignity of his calling, and what an honourable office he hath;
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but hee never considers what a Minister then he must be.
but he never considers what a Minister then he must be.
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If we be Angels, brethren, why then as we like this honorable Title, we must have a care to be holy,
If we be Angels, brothers, why then as we like this honourable Title, we must have a care to be holy,
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or else, I say, we are Devils. Those Angels that are not holy, are Devils.
or Else, I say, we Are Devils. Those Angels that Are not holy, Are Devils.
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Nay, our very calling supposes us to be holy, Let thy Urim and thy Thummim be with thy holy one, Deut. 33. 8. so that our very calling will testifie against us, if we be not holy:
Nay, our very calling supposes us to be holy, Let thy Urim and thy Thummim be with thy holy one, Deuteronomy 33. 8. so that our very calling will testify against us, if we be not holy:
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We of all men should labour to be holy;
We of all men should labour to be holy;
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What, a Minister, and yet a drunkard? a Minister, and yet a whoremonger? a Minister,
What, a Minister, and yet a drunkard? a Minister, and yet a whoremonger? a Minister,
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and yet without the feare of God? a Minister, and yet have a dead heart? O consider what God sayes, What hast thou to doe to declare my statutes,
and yet without the Fear of God? a Minister, and yet have a dead heart? O Consider what God Says, What hast thou to do to declare my statutes,
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or that thou shouldst take my covenant within thy mouth, seeing thou hatest instruction, and hast cast my words behind thee? Psal. 50. 16, 17. With what face can we here stand in a Pulpit,or that thou Shouldst take my Covenant within thy Mouth, seeing thou Hatest instruction, and hast cast my words behind thee? Psalm 50. 16, 17. With what face can we Here stand in a Pulpit,
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and preach against sin, and teach our hearers to make conscience of all their wayes,
and preach against since, and teach our hearers to make conscience of all their ways,
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and denounce the judgements of God against them that doe evill, if we that condemne another do the same things or as bad? How inexcusable are we,
and denounce the Judgments of God against them that do evil, if we that condemn Another do the same things or as bad? How inexcusable Are we,
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if we can preach the straitnesse of heavens gate, and the narrownesse of the way,
if we can preach the straitness of heavens gate, and the narrowness of the Way,
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and the strictnesse of the account the people shall be forced to give at the last day,
and the strictness of the account the people shall be forced to give At the last day,
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and lay heavie burdens on other mens shoulders, and we our selves not touch them with one of our fingers? Teach precisely,
and lay heavy burdens on other men's shoulders, and we our selves not touch them with one of our fingers? Teach precisely,
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and live loosely, teach graciously, and walke broadly? This is grosse hypocrisie;
and live loosely, teach graciously, and walk broadly? This is gross hypocrisy;
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act zeal and goodnes in the Pulpit, and be heartlesse and luke-warm in our private duties unto God.
act zeal and Goodness in the Pulpit, and be heartless and lukewarm in our private duties unto God.
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Again, we can never look to doe good, if we be not holy; as Jet will not draw if it be not clean:
Again, we can never look to do good, if we be not holy; as Jet will not draw if it be not clean:
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For how can we hope our people will follow our exhortations, if they see we doe not follow them our selves? When S. Luke had shewed how Barnabas exhorted the Christians to cleave close unto God, Acts 11. 23. presently he gives a reason why he might well exhort them to do so, For he was a good man, full of the holy Ghost and of Faith, v. 24. When our hearers are met with for any of their sinnes,
For how can we hope our people will follow our exhortations, if they see we do not follow them our selves? When S. Lycia had showed how Barnabas exhorted the Christians to cleave close unto God, Acts 11. 23. presently he gives a reason why he might well exhort them to do so, For he was a good man, full of the holy Ghost and of Faith, v. 24. When our hearers Are met with for any of their Sins,
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when wee rub their consciences with our Sermons, presently their eye is at us, and if they see us to be vain and worldly, this heals them again;
when we rub their Consciences with our Sermons, presently their eye is At us, and if they see us to be vain and worldly, this heals them again;
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though the word wounded them, yet this is an ease to them, O think they, he is as bad himselfe,
though the word wounded them, yet this is an ease to them, Oh think they, he is as bad himself,
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and we see no such holinesse in him, and we are as faire for heaven as he, he loves his peny as well as we, he is as ready to quarrell as we, he is as proud,
and we see no such holiness in him, and we Are as fair for heaven as he, he loves his penny as well as we, he is as ready to quarrel as we, he is as proud,
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and ambitious, and fearfull, and idle, as we;
and ambitious, and fearful, and idle, as we;
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he loves to sleep in a whole skin, what wil not hee doe rather then lose his living? hee'l break the Sabbath,
he loves to sleep in a Whole skin, what will not he do rather then loose his living? he'll break the Sabbath,
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and teach others to doe so. Now, my brethren, how should we abhorre this!
and teach Others to doe so. Now, my brothers, how should we abhor this!
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O it should prick and spur us up to study holinesse of life, that so our Ministery may be powerful.
O it should prick and spur us up to study holiness of life, that so our Ministry may be powerful.
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Thirdly, are Ministers Angels? Then they should be apt to teach, ready to preach, and to labour in Word and Doctrine.
Thirdly, Are Ministers Angels? Then they should be apt to teach, ready to preach, and to labour in Word and Doctrine.
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It is said of the Angels, that they have wings, One of the Seraphims came flying unto me, Isa. 6. 6. They are ready prest to doe any thing that the Lord gives them in charge;
It is said of the Angels, that they have wings, One of the Seraphims Come flying unto me, Isaiah 6. 6. They Are ready pressed to do any thing that the Lord gives them in charge;
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so should we be, or else how should we beare the name of Angels? We must labour, that we may be fruitful in our labour among our people.
so should we be, or Else how should we bear the name of Angels? We must labour, that we may be fruitful in our labour among our people.
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You know the Angels are called Reapers, and so are Gods Ministers ▪ I sent you to reap, John 4. 38. When a man reaps he gathers;
You know the Angels Are called Reapers, and so Are God's Ministers ▪ I sent you to reap, John 4. 38. When a man reaps he gathers;
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nay, Christ chuseth good Ministers for this end, that they should bring forth fruit in their places, I have ordained you that yee should goe and bring forth much fruit, John 15. 16. Nay, our Saviour Christ supposes that all his true Ministers are fruitfull upon some.
nay, christ chooseth good Ministers for this end, that they should bring forth fruit in their places, I have ordained you that ye should go and bring forth much fruit, John 15. 16. Nay, our Saviour christ supposes that all his true Ministers Are fruitful upon Some.
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Every sower though he have some high-way ground to sow in, and some thorny ground, and some stony ground, yet he hath some good ground or other.
Every sour though he have Some highway ground to sow in, and Some thorny ground, and Some stony ground, yet he hath Some good ground or other.
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For first, a good Minister it is the desire of his soul to see the fruits of his labours;
For First, a good Minister it is the desire of his soul to see the fruits of his labours;
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As a Hen, many a Hen will hardly ever off from her egges, till she see a young chickens bill peep;
As a Hen, many a Hen will hardly ever off from her eggs, till she see a young chickens bill peep;
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nay, she will sit stil till she die before she will off.
nay, she will fit still till she die before she will off.
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What made Paul so desirous to come to the Romans? Was it onely to see them,
What made Paul so desirous to come to the Romans? Was it only to see them,
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and to be among them, or to take his tythes or his maintenance? No, it was that he might have some fruit, Rom. 1. 13. And certainly, this is the study of every true Minister, that he may see his preaching fruitfull in the conversion and salvation of some, that some are awakened by his means, that some are quickned, some are made to leave their sinnes,
and to be among them, or to take his Tithes or his maintenance? No, it was that he might have Some fruit, Rom. 1. 13. And Certainly, this is the study of every true Minister, that he may see his preaching fruitful in the conversion and salvation of Some, that Some Are awakened by his means, that Some Are quickened, Some Are made to leave their Sins,
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and to become new creatures unto God.
and to become new creatures unto God.
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Secondly, does not every man count it a misery to be unprofitable? The Lord names it as a brand upon wicked men, that they are unprofitable, Rom. 3. 12. What a wofull brand is this,
Secondly, does not every man count it a misery to be unprofitable? The Lord names it as a brand upon wicked men, that they Are unprofitable, Rom. 3. 12. What a woeful brand is this,
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when we can live two, three, seven, ten, twenty yeares in a place, and our services are unprofitable, no man delivered out of ignorance, no man purged from his filthinesse by our means;
when we can live two, three, seven, ten, twenty Years in a place, and our services Are unprofitable, no man Delivered out of ignorance, no man purged from his filthiness by our means;
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when our Ministery is a dead letter, we preach without life, and no man is translated from death unto life by it? I say, this is to bee unprofitable,
when our Ministry is a dead Letter, we preach without life, and no man is translated from death unto life by it? I say, this is to be unprofitable,
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like salt that hath lost his savour.
like salt that hath lost his savour.
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I confesse the best Ministers may have little takings, as the best tradesman may have little vent for his wares when his trading growes dead.
I confess the best Ministers may have little takings, as the best tradesman may have little vent for his wares when his trading grows dead.
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Nay thirdly, this is the end of our gifts, that wee may profit with them;
Nay Thirdly, this is the end of our Gifts, that we may profit with them;
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as the Apostle sayes, The manifestation of the Spirit is given unto every man to profit withall, 1 Cor. 12. 7. Hath he given us knowledge? He hath given it us that we should profit others with it.
as the Apostle Says, The manifestation of the Spirit is given unto every man to profit withal, 1 Cor. 12. 7. Hath he given us knowledge? He hath given it us that we should profit Others with it.
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Hath hee given us skill in the opening and applying of the Scriptures? He hath given it unto us, that we may doe good with the same.
Hath he given us skill in the opening and applying of the Scriptures? He hath given it unto us, that we may do good with the same.
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And therefore, O how earnest should we be that our Ministery may profit, that our pains may be profitable and successfull, that we may say with the Prophet Esay, Lord, behold I and the Children whom thou hast given me.
And Therefore, Oh how earnest should we be that our Ministry may profit, that our pains may be profitable and successful, that we may say with the Prophet Isaiah, Lord, behold I and the Children whom thou hast given me.
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Fourthly, this is the best argument that God hath of a certain called us to bee Ministers in his Church.
Fourthly, this is the best argument that God hath of a certain called us to be Ministers in his Church.
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If we have called our selves, and run without sending, then no marvell if we be fruitlesse,
If we have called our selves, and run without sending, then no marvel if we be fruitless,
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and doe little or no good.
and do little or no good.
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But if we find that God blesseth our labours, this is the best seal of our ministery:
But if we find that God Blesses our labours, this is the best seal of our Ministry:
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as if the arrow hit, it's a good sign it was sent out of the bow;
as if the arrow hit, it's a good Signen it was sent out of the bow;
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it may fall out of the bow of it own accord, but then it never hits:
it may fallen out of the bow of it own accord, but then it never hits:
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but when it is sent out of the bow, ye know he that sends it, will aim;
but when it is sent out of the bow, you know he that sends it, will aim;
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and therefore now when it hits, that's a signe it was sent indeed:
and Therefore now when it hits, that's a Signen it was sent indeed:
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so when a Minister converts peoples soules, this is a good signe that God sent him;
so when a Minister converts peoples Souls, this is a good Signen that God sent him;
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when a Minister can say to his people, as Paul to the Corinthians, The seale of mine Apostleship are ye in the Lord, 1 Cor. 9. 2. though I be not an Apostle unto others,
when a Minister can say to his people, as Paul to the Corinthians, The seal of mine Apostleship Are you in the Lord, 1 Cor. 9. 2. though I be not an Apostle unto Others,
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yet doubtlesse I am unto you: For the seale of my Apostleship are ye in the Lord. yet doubtless I am unto you: For the seal of my Apostleship Are you in the Lord.
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So the seale of us Ministers are yee in the Lord:
So the seal of us Ministers Are ye in the Lord:
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though I have not converted others, yet doubtlesse I have converted you unto God, as he sayes, Truly, the signes of an Apostle were wrought among you, 2 Cor. 12. 12, &c.
though I have not converted Others, yet doubtless I have converted you unto God, as he Says, Truly, the Signs of an Apostle were wrought among you, 2 Cor. 12. 12, etc.
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Fifthly, this is that which will give us comfort, when we lie upon our death-beds,
Fifthly, this is that which will give us Comfort, when we lie upon our deathbeds,
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when we can say, we have been faithfull in our callings, and can shew a token of it too, by blessing of our faithfulnesse in the gaining of foules,
when we can say, we have been faithful in our callings, and can show a token of it too, by blessing of our faithfulness in the gaining of fowls,
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as Paul saith to the Thessalonians, What is our hope, or joy, or crown of rejoycing? Are not even yee in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy, 1 Thess. 2. 19, 20. This is a pledge of our glory.
as Paul Says to the Thessalonians, What is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord jesus christ At his coming? For you Are our glory and joy, 1 Thess 2. 19, 20. This is a pledge of our glory.
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The promise is cleare, They that turn others unto righteousnesse, shall shine as the starres, Dan. 12. 3. I doe not deny,
The promise is clear, They that turn Others unto righteousness, shall shine as the Stars, Dan. 12. 3. I do not deny,
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but a wicked Minister that hath parts, and is gifted of God with an Art of speaking to the conscience, may convert;
but a wicked Minister that hath parts, and is gifted of God with an Art of speaking to the conscience, may convert;
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and therefore it is not a naked argument.
and Therefore it is not a naked argument.
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But when a man hath had ▪ this successe by his faithfulnesse, and hath set himself to doe it in Gods way indeed;
But when a man hath had ▪ this success by his faithfulness, and hath Set himself to do it in God's Way indeed;
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what an unspeakable comfort is this!
what an unspeakable Comfort is this!
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He is not the wisest Minister that can plot most for prefermet, or can preach best for applause, or the like: No, no;
He is not the Wisest Minister that can plot most for prefermet, or can preach best for applause, or the like: No, no;
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but he that can most compose himselfe to doe good, He that winneth soules is wise, Prov. 11. 30. that is,
but he that can most compose himself to do good, He that wins Souls is wise, Curae 11. 30. that is,
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as he had need to be a wise man, and to goe wisely to work, that would doe it:
as he had need to be a wise man, and to go wisely to work, that would do it:
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so he is a wise man, he is wise to himself, he layes up to himself a good foundation of comfort against the world to come.
so he is a wise man, he is wise to himself, he lays up to himself a good Foundation of Comfort against the world to come.
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Sixthly, and lastly, if we can endure to be unprofitable, not to stirre up our selves, not to point and sharpen our Ministery that it may pierce into mens consciences,
Sixthly, and lastly, if we can endure to be unprofitable, not to stir up our selves, not to point and sharpen our Ministry that it may pierce into men's Consciences,
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nor never study how to doe good, what a heavie woe will lie upon us? You read what was done to the unprofitable servant, he was bound hand and foot, and cast out into utter darknesse, where is weeping and gnashing of teeth, Matth. 25. 30. O then how carefull should we be to doe good,
nor never study how to do good, what a heavy woe will lie upon us? You read what was done to the unprofitable servant, he was bound hand and foot, and cast out into utter darkness, where is weeping and gnashing of teeth, Matthew 25. 30. O then how careful should we be to do good,
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and to be effectual Preachers, that we may say, these and these I have been an instrument of good to;
and to be effectual Preachers, that we may say, these and these I have been an Instrument of good to;
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by the mercy of God these and these I have begotten through the Gospel, then are we Angels indeed, that are sent out for the good of Gods elect.
by the mercy of God these and these I have begotten through the Gospel, then Are we Angels indeed, that Are sent out for the good of God's elect.
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I confess it is good to civilize our people, to abate their wickednesse, to make them Professors,
I confess it is good to civilize our people, to abate their wickedness, to make them Professors,
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and I would to God we could see more of these effects rather then none.
and I would to God we could see more of these effects rather then none.
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But to gather in Gods elect, this is an Angels work, the conversion of one soule is better then the civilizing of a thousand.
But to gather in God's elect, this is an Angels work, the conversion of one soul is better then the civilizing of a thousand.
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And therefore let us be diligent and industrious, and preach in season and out of season, let us con the skill of preaching, not to tickle mens itching eares, not so much to make our people say, our Minister is a fine Scholar, a good Churchman,
And Therefore let us be diligent and Industria, and preach in season and out of season, let us con the skill of preaching, not to tickle men's itching ears, not so much to make our people say, our Minister is a fine Scholar, a good Churchman,
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as to rouze up the consciences of our hearers, to pull down their hearts before God, to feed their souls with divine meat, with the good knowledge of the Lord, to shew them the severall wiles of Satan,
as to rouse up the Consciences of our hearers, to pull down their hearts before God, to feed their Souls with divine meat, with the good knowledge of the Lord, to show them the several wiles of Satan,
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as Paul sayes, Speak thou the things which become sound doctrine, that the aged men be sober and grave, &c. Tit. 2. 1. that is,
as Paul Says, Speak thou the things which become found Doctrine, that the aged men be Sobrium and grave, etc. Tit. 2. 1. that is,
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so preach, as to good, to old men, to old women, to young men, to young women, to Masters, to servants, to all, as it follows there;
so preach, as to good, to old men, to old women, to young men, to young women, to Masters, to Servants, to all, as it follows there;
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wee must look unto our life, that we defile not our Angels place, that we doe not undoe what we preach. Alas!
we must look unto our life, that we defile not our Angels place, that we do not undo what we preach. Alas!
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if we doe not sincerely practice all that we doe deliver, if our lives doe not answer our teaching, we are like unto kine that give very good milk,
if we do not sincerely practice all that we do deliver, if our lives do not answer our teaching, we Are like unto kine that give very good milk,
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but then put their feet into the paile, or throw down the paile when they have done.
but then put their feet into the pail, or throw down the pail when they have done.
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This is to make our preaching of no effect:
This is to make our preaching of no Effect:
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and therefore as the Apostle says to Timothy, Take heed unto thy selfe, and to thy doctrine, continue in them,
and Therefore as the Apostle Says to Timothy, Take heed unto thy self, and to thy Doctrine, continue in them,
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for in doing this, thou shalt both save thy selfe and them that heare thee, 2 Tim. 4. 16. They are the best Ministers, that carry people unto heaven;for in doing this, thou shalt both save thy self and them that hear thee, 2 Tim. 4. 16. They Are the best Ministers, that carry people unto heaven;
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when men think to send people to heaven, and not goe themselves, suppose this should doe the deed,
when men think to send people to heaven, and not go themselves, suppose this should do the deed,
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yet what will it profit us, if our people goe to heaven, and we stay behind,
yet what will it profit us, if our people go to heaven, and we stay behind,
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and never come there? Nay, we cannot look they will go, except they see us goe before them;
and never come there? Nay, we cannot look they will go, except they see us go before them;
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and therefore let us do nothing that may hinder the fruitfulnesse of our Sermons. Thus shall we be Angels indeed.
and Therefore let us do nothing that may hinder the fruitfulness of our Sermons. Thus shall we be Angels indeed.
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Fourthly, another use is, If Ministers be Angels, then let us know that we are mainly for Gods elect,
Fourthly, Another use is, If Ministers be Angels, then let us know that we Are mainly for God's elect,
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as the Psalmist sayes of every elect person, God shall give his Angels charge over thee ▪ to keep thee in ▪ all thy wayes, Psal. 91. 11. Mark, the Angels have the charge of the elect, they are their main charge;
as the Psalmist Says of every elect person, God shall give his Angels charge over thee ▪ to keep thee in ▪ all thy ways, Psalm 91. 11. Mark, the Angels have the charge of the elect, they Are their main charge;
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may be they are to doe many things towards others, but these are their principall charge;
may be they Are to do many things towards Others, but these Are their principal charge;
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so it must be with Gods Ministers, their chiefe charge is towards Gods elect, as the Apostle sayes, I endure all things for the elects sake, that they may also obtain the salvation which is in Christ Jesus, which is eternall glory, 2 Tim. 2. 10. Wee that are Gods Ministers, have all our gifts and graces for their sakes;
so it must be with God's Ministers, their chief charge is towards God's elect, as the Apostle Says, I endure all things for the elects sake, that they may also obtain the salvation which is in christ jesus, which is Eternal glory, 2 Tim. 2. 10. we that Are God's Ministers, have all our Gifts and graces for their sakes;
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He gave some Apostles, and some Prophets, & some Evangelists, and some Pastors and Teachers. For what? For the perfecting of the Saints, for the work of the Ministery, He gave Some Apostles, and Some prophets, & Some Evangelists, and Some Pastors and Teachers. For what? For the perfecting of the Saints, for the work of the Ministry,
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for the edifying of the body of Christ, Ephes. 4. 11, 12. And therefore if wee have any that feare God in our Parishes, wee should bend our main Ministery unto them,for the edifying of the body of christ, Ephesians 4. 11, 12. And Therefore if we have any that Fear God in our Parishes, we should bend our main Ministry unto them,
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and for the adding of more to them;
and for the adding of more to them;
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wee should not bee like those wretched Ministers that count such persons the worst of their flock,
we should not be like those wretched Ministers that count such Persons the worst of their flock,
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and they doe most hate them, and oppose them, and jeere them:
and they do most hate them, and oppose them, and jeer them:
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No, no, we should most dearly love them, and tender them, and bend our selves unto them;
No, no, we should most dearly love them, and tender them, and bend our selves unto them;
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nay, we should not altogether in these bad times, stand declaiming against drunkards, murtherers, and so leave the Lords Saints without their portion.
nay, we should not altogether in these bad times, stand declaiming against drunkards, murderers, and so leave the lords Saints without their portion.
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The truth is, yee that live in your ungodly courses, yee that walk after your wicked lusts,
The truth is, ye that live in your ungodly courses, ye that walk After your wicked Lustiest,
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and wil not be gotten to forsake your cursed doings, we could bee content to lay hell here before you in every Sermon,
and will not be got to forsake your cursed doings, we could be content to lay hell Here before you in every Sermon,
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and spend our shot on you, all the houres that we have of preaching in the week, are little enough to tell you what a damned condition yee are in.
and spend our shot on you, all the hours that we have of preaching in the Week, Are little enough to tell you what a damned condition ye Are in.
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But if yee wil not enter in into the strait gate, we must not neglect them that wil;
But if ye will not enter in into the strait gate, we must not neglect them that will;
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if yee will be filthy, be filthy still, and if yee wil to hell, and we cannot perswade you to live out of your sins.
if ye will be filthy, be filthy still, and if ye will to hell, and we cannot persuade you to live out of your Sins.
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Though there be but two or three that are wel-minded in our Parishes, we are to bend our selves chiefly unto them.
Though there be but two or three that Are well-minded in our Parishes, we Are to bend our selves chiefly unto them.
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Indeed as long as we have any hope of adding more to their company, we must preach points for them too.
Indeed as long as we have any hope of adding more to their company, we must preach points for them too.
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May be some of Gods elect are among you, and if there be, the Word wil find them out.
May be Some of God's elect Are among you, and if there be, the Word will find them out.
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I say, this is our main charge, to be groping for Gods elect, and when any of them appeare, to tender them most,
I say, this is our main charge, to be groping for God's elect, and when any of them appear, to tender them most,
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so shall we shew our selves Angels indeed for the good of Gods chosen. More uses I might make, and very many too.
so shall we show our selves Angels indeed for the good of God's chosen. More uses I might make, and very many too.
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But I will content my self with one more, and that shal be to you that are hearers.
But I will content my self with one more, and that shall be to you that Are hearers.
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If Gods Ministers be Angels, then how should you come to the hearing of the word of God? Even as if an Angel should drop down from heaven unto you.
If God's Ministers be Angels, then how should you come to the hearing of the word of God? Even as if an Angel should drop down from heaven unto you.
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How should you receive the Ministers of God that desire to be faithful? Even as the Galatians received Paul, even as an Angel of God, Gal. 4. 14. yea even as Christ himselfe;
How should you receive the Ministers of God that desire to be faithful? Even as the Galatians received Paul, even as an Angel of God, Gal. 4. 14. yea even as christ himself;
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yee must not look up into the Pulpit, as seeing nothing but a poor mortal man there,
ye must not look up into the Pulpit, as seeing nothing but a poor Mortal man there,
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but as though an Angel of God were standing there.
but as though an Angel of God were standing there.
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How grave should our meetings here bee? how reverently should yee sit in your Pewes? how sacredly should we stand in our desks? how graciously should we deliver Gods errands,
How grave should our meetings Here be? how reverently should ye fit in your Pews? how sacredly should we stand in our desks? how graciously should we deliver God's errands,
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and you heare them with feare and trembling? When a good Minister appeares in the Congregation, it is as if an Angel of heaven appeared unto you to speak unto you.
and you hear them with Fear and trembling? When a good Minister appears in the Congregation, it is as if an Angel of heaven appeared unto you to speak unto you.
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O what a homely manner doe we come to Churches? the Majesty of the Word is not seen;
O what a homely manner do we come to Churches? the Majesty of the Word is not seen;
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nay, we may speak it with shame, neither by us the speakers, nor by you the hearers;
nay, we may speak it with shame, neither by us the Speakers, nor by you the hearers;
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we do not come to the Word as if an Angel from heaven had spoken it.
we do not come to the Word as if an Angel from heaven had spoken it.
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But generally most people see little more then a poore mortall creature in the Pulpit, and so they deal with the Word accordingly, &c.
But generally most people see little more then a poor Mortal creature in the Pulpit, and so they deal with the Word accordingly, etc.
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Thus yee have heard the first Doctrine; To the Angel of the Church in Sardis, write.
Thus ye have herd the First Doctrine; To the Angel of the Church in Sardis, write.
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I should now speake of the singular number, he does not say, To the Angels, though there were many Ministers in Sardis, yet he speakes to them all as if they were all one.
I should now speak of the singular number, he does not say, To the Angels, though there were many Ministers in Sardis, yet he speaks to them all as if they were all one.
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From whence we are taught The unity that is between true and right Ministers, they are all as one man. And then whereas he inscribes the Epistle, To the Angel of the Church, though he write to all the Church,
From whence we Are taught The unity that is between true and right Ministers, they Are all as one man. And then whereas he inscribes the Epistle, To the Angel of the Church, though he write to all the Church,
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and blames and condemnes all the Church, yet he names none but the Angel; here we are taught, That a Minister shares in the good and in the evill of his Parish:
and blames and condemns all the Church, yet he names none but the Angel; Here we Are taught, That a Minister shares in the good and in the evil of his Parish:
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if they bee good, it is to his praise; if they be evill, commonly he is guilty of it.
if they be good, it is to his praise; if they be evil, commonly he is guilty of it.
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REVEL. 3. 1. And unto the Angel of the Church in Sardis, write, These things saith he that hath the seven Spirits of God, &c. I Have made an entrance into the words:
REVEL. 3. 1. And unto the Angel of the Church in Sardis, write, These things Says he that hath the seven Spirits of God, etc. I Have made an Entrance into the words:
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yee have heard the Analysis of the whole Epistle, and a short exposition, or a paraphrase upon all the verses.
ye have herd the Analysis of the Whole Epistle, and a short exposition, or a Paraphrase upon all the Verses.
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Unto the Angel of the Church in Sardis, write. Unto the Angel of the Church in Sardis, write.
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This is the inscription or superscription of the letter that Christ would have written to the Ministers and Christians in the town of Sardis: Where first yee heard this point of Doctrine, That Ministers are as the Angels of God unto their Parishes.
This is the inscription or superscription of the Letter that christ would have written to the Ministers and Christians in the town of Sardis: Where First ye herd this point of Doctrine, That Ministers Are as the Angels of God unto their Parishes.
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When God sends his Ministers unto a people, it is as if he sent his Angels from heaven unto them.
When God sends his Ministers unto a people, it is as if he sent his Angels from heaven unto them.
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But I will not trouble you with any repetitions.
But I will not trouble you with any repetitions.
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The next point I foretold you of, that ariseth out of these words, is this, That all the true Ministers of the Church are all one as it were, there is or ought to be an unity between them all,
The next point I foretold you of, that arises out of these words, is this, That all the true Ministers of the Church Are all one as it were, there is or ought to be an unity between them all,
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even as if they were all one Angel, Unto the Angel of the Church in Sardis, write, and yet the Town was a great Town,
even as if they were all one Angel, Unto the Angel of the Church in Sardis, write, and yet the Town was a great Town,
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and there were many Ministers in it;
and there were many Ministers in it;
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so we may see it was in Ephesus, the text sayes, that Paul called all the Elders of the Church of Ephesus together,
so we may see it was in Ephesus, the text Says, that Paul called all the Elders of the Church of Ephesus together,
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and said unto them, Take heed unto your selves, and to all the flock over the which the holy Ghost hath made you overseers, Acts 20. 28. he speakes to the Ministers there as to many,
and said unto them, Take heed unto your selves, and to all the flock over the which the holy Ghost hath made you Overseers, Acts 20. 28. he speaks to the Ministers there as to many,
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and yet S. John is to write to them all as to one Minister, Unto the Angel of the Church of Ephesus, write, Rev. 2. 1. noting thus much unto us, That Ministers should be all as one Minister;
and yet S. John is to write to them all as to one Minister, Unto the Angel of the Church of Ephesus, write, Rev. 2. 1. noting thus much unto us, That Ministers should be all as one Minister;
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there should be a sweet harmony and a glorious agreement, and consent and unity between them all,
there should be a sweet harmony and a glorious agreement, and consent and unity between them all,
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even as if they were all one Minister; so that the doctrine is plain.
even as if they were all one Minister; so that the Doctrine is plain.
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So again, John prophecying of John Husse, and Jerome of Prague, and other godly Ministers in succeeding ages, that should mightily strive against the primacy and domineering of the man of sin, sayes, There followed another Angel, saying, Babylon is fallen, Babylon is fallen, Rev. 14. 8. he calls them all one Minister, intimating unto us how that they all agree in one.
So again, John prophesying of John Husse, and Jerome of Prague, and other godly Ministers in succeeding ages, that should mightily strive against the primacy and domineering of the man of since, Says, There followed Another Angel, saying, Babylon is fallen, Babylon is fallen, Rev. 14. 8. he calls them all one Minister, intimating unto us how that they all agree in one.
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I do not mean, first, that if one Minister be a drunkard, that all others should be so too;
I do not mean, First, that if one Minister be a drunkard, that all Others should be so too;
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if one be a man-pleaser and a dawber, that all others should be so too; that if one be an ignorant Sir John, all others should be so too;
if one be a man-pleaser and a dauber, that all Others should be so too; that if one be an ignorant Sir John, all Others should be so too;
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every unity is not good, there is unity as our Saviour Christ shewes, even among the very Devils in Hell.
every unity is not good, there is unity as our Saviour christ shows, even among the very Devils in Hell.
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For if Satan be divided against Satan, how can his Kingdome stand? Mat. 12. 26. There is a unity among rogues and theeves, Come, say they, cast in thy lot among us, For if Satan be divided against Satan, how can his Kingdom stand? Mathew 12. 26. There is a unity among rogues and thieves, Come, say they, cast in thy lot among us,
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and letus have one purse, Pro ▪ 1. 14. There was unity among Ahabs foure hundred false Prophets, they all hung together in a string, Go up and prosper. All the Prophets prophesied so, 1 Kings 22 ▪ 12. as the messenger said to Micaiah, All the Pophets prophesie good to the King with one mouth, let thy word be like theirs; and Letus have one purse, Pro ▪ 1. 14. There was unity among Ahabs foure hundred false prophets, they all hung together in a string, Go up and prosper. All the prophets prophesied so, 1 Kings 22 ▪ 12. as the Messenger said to Micaiah, All the Pophets prophesy good to the King with one Mouth, let thy word be like theirs;
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be not thou singular, be not thou an odde fellow by thy self, they all agreed in one.
be not thou singular, be not thou an odd fellow by thy self, they all agreed in one.
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There was unity among the Priests that were met together in a Synod for the condemning of Christ, they all were in one note, That he was worthy to die.
There was unity among the Priests that were met together in a Synod for the condemning of christ, they all were in one note, That he was worthy to die.
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The Prophet observes that there was unity amongst all the blind watchmen of Judah: They are all ignorant, sayes he, they are all dumb dogges, they cannot bark, sleeping, lying downe, loving to slumber, they all look to their own way, every one for his gain from his quarter, Isai. 56. 10, 11. This is an unity the world is full of,
The Prophet observes that there was unity among all the blind watchmen of Judah: They Are all ignorant, Says he, they Are all dumb Dogs, they cannot bark, sleeping, lying down, loving to slumber, they all look to their own Way, every one for his gain from his quarter, Isaiah 56. 10, 11. This is an unity the world is full of,
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nay and hell is full of, like the unity of Sodom against Lot, the men of Sodom compassed his house round, both old and young from every quarter, Gen. 19. 4. This is a Devillish unity, this is no true unity.
nay and hell is full of, like the unity of Sodom against Lot, the men of Sodom compassed his house round, both old and young from every quarter, Gen. 19. 4. This is a Devilish unity, this is no true unity.
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True unity is in Bono, no matter how many are of one mind, and of one heart,
True unity is in Bono, no matter how many Are of one mind, and of one heart,
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and of one accord, if it be not an union in good, it is faction and no union,
and of one accord, if it be not an Union in good, it is faction and no Union,
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as Tertullian told the Marcionites when they brag'd of their Churches, forsooth they were the Church, saith hee, Wasps have their swarms:
as Tertullian told the Marcionites when they bragged of their Churches, forsooth they were the Church, Says he, Wasps have their swarms:
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so when wicked Ministers shal cry, The Church, the Church, I say, these are swarmes of Wasps, I doe not mean such a unity;
so when wicked Ministers shall cry, The Church, the Church, I say, these Are swarms of Wasps, I do not mean such a unity;
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when it is not in good, the greater the unity is, the lesse union is indeed.
when it is not in good, the greater the unity is, the less Union is indeed.
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Secondly, I do not mean neither, that Ministers should thus hang together in one, that if one be a Boanerges, a son of thunder, another should be so too.
Secondly, I do not mean neither, that Ministers should thus hang together in one, that if one be a Boanerges, a son of thunder, Another should be so too.
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For Ministers may be different in different auditories. Husband-men sow their seed according to the diversity of their ground;
For Ministers may be different in different Auditors. Husbandmen sow their seed according to the diversity of their ground;
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the Physician tempers his Physick according to his patients constitution:
the physician tempers his Physic according to his patients constitution:
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as long as people are of sundry dispositions, so certainly the Ministers manner of preaching may be various.
as long as people Are of sundry dispositions, so Certainly the Ministers manner of preaching may be various.
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And therefore I doe not mean such an unity neither, that all Preachers should be moulded alike;
And Therefore I do not mean such an unity neither, that all Preachers should be moulded alike;
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nay, the same minister may and must differ from himselfe, sometimes come with cordials, sometimes with corrasives, to sing of mercy and judgment, to preach comfort to whom comfort,
nay, the same minister may and must differ from himself, sometime come with cordials, sometime with corrasives, to sing of mercy and judgement, to preach Comfort to whom Comfort,
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and vengeance to whom vengeance belongs, to some hee must give milk, to others strong meat, Heb. 13. 14. Paul had a rod as well as the spirit of meeknesse.
and vengeance to whom vengeance belongs, to Some he must give milk, to Others strong meat, Hebrew 13. 14. Paul had a rod as well as the Spirit of meekness.
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Zacharies Pastor was to have two staves, the one called Beauty, & the other cal'd Bands, & so he was to feed the flock, Zach. 11. 7. A Chirurgian hath aking tents as well as suppling oyle.Zacharies Pastor was to have two staves, the one called Beauty, & the other called Bans, & so he was to feed the flock, Zach 11. 7. A Chirurgeon hath aching tents as well as suppling oil.
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The Apostle Paul when he was to deale with Elymas the Sorcerer, he set his eyes on him,
The Apostle Paul when he was to deal with Elymas the Sorcerer, he Set his eyes on him,
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and called him the child of the Devil; but when he was to deale with Sergius Paulus, he was mild with him.
and called him the child of the devil; but when he was to deal with Sergius Paulus, he was mild with him.
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Our Saviour Christ preach't the acceptable yeare of the Lord to some;
Our Saviour christ preached the acceptable year of the Lord to Some;
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and to other some as though he were not the same Preacher, he had nothing but woes in his mouth.
and to other Some as though he were not the same Preacher, he had nothing but woes in his Mouth.
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There were two mountains in Canaan, there was the blessing on mount Gerizim for some, and the cursing on mount Ebal for others.
There were two Mountains in Canaan, there was the blessing on mount Gerizim for Some, and the cursing on mount Ebal for Others.
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Again thirdly, we doe not mean that all ministers should be the same in gifts and parts,
Again Thirdly, we do not mean that all Ministers should be the same in Gifts and parts,
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and measure of knowledge and sanctification; for that can never bee looked for, every Parish can never be provided for alike.
and measure of knowledge and sanctification; for that can never be looked for, every Parish can never be provided for alike.
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Starres are of different magnitudes, some starres are greater, some lesser:
Stars Are of different magnitudes, Some Stars Are greater, Some lesser:
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The Angels are not all of one rank, some are ordinary Angels, some Arch-angels, some are Principalities, some are Dominions, some are Thrones, Coloss. 1. 16. and may be, those that are meanest,
The Angels Are not all of one rank, Some Are ordinary Angels, Some Archangels, Some Are Principalities, Some Are Dominions, Some Are Thrones, Coloss. 1. 16. and may be, those that Are Meanest,
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so they be godly, and sent of God, may doe as much good as those that are more excellent;
so they be godly, and sent of God, may do as much good as those that Are more excellent;
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nay more, convert more, awaken more, settle more:
nay more, convert more, awaken more, settle more:
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for it is not they that work, but God by them, who is not tied unto Organs, unity is not hindred by disparity.
for it is not they that work, but God by them, who is not tied unto Organs, unity is not hindered by disparity.
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Paul calls Epaphraditus who was much inferior to him, his brother, and companion in labour, Paul calls Epaphroditus who was much inferior to him, his brother, and Companion in labour,
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and fellow ▪ souldier, Phil. 2. 25. Though Clement were a minister much meaner then he,and fellow ▪ soldier, Philip 2. 25. Though Clement were a minister much meaner then he,
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yet he calls him his fellowlabourer, Phil. 4. 3. Though Tychicus came never so much short of him,
yet he calls him his fellowlabourer, Philip 4. 3. Though Tychicus Come never so much short of him,
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yet he terms him his fellow-servant, Col. 4. 7. So that there may be unity for all this,
yet he terms him his Fellow servant, Col. 4. 7. So that there may be unity for all this,
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and a gracious sympathy and agreement betweene ministers, though of never so different parts, so they be sincere and cordially minded to doe good.
and a gracious Sympathy and agreement between Ministers, though of never so different parts, so they be sincere and cordially minded to do good.
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You will say then, What is that unity that must be among ministers?
You will say then, What is that unity that must be among Ministers?
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I answer 1. They must be all competently endued with ability for the work of the ministery, all must agree in this, that they be able men in some measure.
I answer 1. They must be all competently endued with ability for the work of the Ministry, all must agree in this, that they be able men in Some measure.
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Hee hath made us able Ministers of the new testament, 2 Cor. 3. 6. able to preach to the conscience, able to doe it with power and might, able to divide the word aright, able to give every one his portion in due season.He hath made us able Ministers of the new Testament, 2 Cor. 3. 6. able to preach to the conscience, able to do it with power and might, able to divide the word aright, able to give every one his portion in due season.
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They are none of Gods ministers that are not able men, that are not able to teach and to apply, to be the mouth of God unto the people,
They Are none of God's Ministers that Are not able men, that Are not able to teach and to apply, to be the Mouth of God unto the people,
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and the mouth of the people unto God, that are not able to seek that which was lost, to bring again that which is driven away, to bind that which is broken, to strengthen that which is sick.
and the Mouth of the people unto God, that Are not able to seek that which was lost, to bring again that which is driven away, to bind that which is broken, to strengthen that which is sick.
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Those that are not able to doe this, they are blind guides, Idol-shepheards, and no ministers.
Those that Are not able to do this, they Are blind guides, Idol shepherds, and no Ministers.
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Paul sayes, that a minister must be able by sound doctrine both to exhort and to convince the gainsayers, Tit. 1. 9. Faithfull men, able to teach others, 2 Tim. 2. 2. This was one of the ends that Christ ascended upon high, that he might give gifts unto men for the ministery, as one Apostle speakes, Eph. 4. 8. and so as it followes, He gave some Apostles, and some Prophets, Paul Says, that a minister must be able by found Doctrine both to exhort and to convince the gainsayers, Tit. 1. 9. Faithful men, able to teach Others, 2 Tim. 2. 2. This was one of the ends that christ ascended upon high, that he might give Gifts unto men for the Ministry, as one Apostle speaks, Ephesians 4. 8. and so as it follows, He gave Some Apostles, and Some prophets,
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and some Evangelists, and some Pastors and Teachers. All Ministers should agree in this, that they be able.and Some Evangelists, and Some Pastors and Teachers. All Ministers should agree in this, that they be able.
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Secondly, they must be all sent of God, though a man be never so able, yet if he be not sent of God, he is not a Minister.
Secondly, they must be all sent of God, though a man be never so able, yet if he be not sent of God, he is not a Minister.
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Private Christians many of them have excellent abilities, as the text sayes, I am perswaded of you, my brethren, that ye are full of goodnesse, filled with all knowledge, able to admonish one another, Rom. 15. 14. he speakes of private Christians:
Private Christians many of them have excellent abilities, as the text Says, I am persuaded of you, my brothers, that you Are full of Goodness, filled with all knowledge, able to admonish one Another, Rom. 15. 14. he speaks of private Christians:
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I say, they are able many of them, and there is very great use of their abilities too,
I say, they Are able many of them, and there is very great use of their abilities too,
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for the good of their families, for the good of Christian communion, and the like;
for the good of their families, for the good of Christian communion, and the like;
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yea, it is a shame that privat Christians living under good means of grace, doe not grow able to teach.
yea, it is a shame that private Christians living under good means of grace, do not grow able to teach.
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When for time yee ought to be teachers, yee have need that one teach you again which be the first principles of the Oracles of God, Heb. 5. 12. Mark, he shames privat Christians that doe not grow able to teach.When for time ye ought to be Teachers, ye have need that one teach you again which be the First principles of the Oracles of God, Hebrew 5. 12. Mark, he shames private Christians that do not grow able to teach.
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But yet this is not enough to make ministers; true ministers agree all in this, that they are sent of God.
But yet this is not enough to make Ministers; true Ministers agree all in this, that they Are sent of God.
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How shall they preach except they be sent? Rom. 10. 15. I have not thrust in my selfe for a Pastor, sayes Jeremy. They are intruders and not ministers that cannot prove their commission from God,How shall they preach except they be sent? Rom. 10. 15. I have not thrust in my self for a Pastor, Says Jeremiah. They Are intruders and not Ministers that cannot prove their commission from God,
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as the authour to the Hebrews sayes, No man takes this honour to himselfe, but he that is called of God as was Aaron, Heb. 5. 4. Christ himselfe alledged this to beare out his ministery, He hath sent me to preach deliverance to Captives.
as the author to the Hebrews Says, No man Takes this honour to himself, but he that is called of God as was Aaron, Hebrew 5. 4. christ himself alleged this to bear out his Ministry, He hath sent me to preach deliverance to Captives.
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Woe be to those of whom the Lord shall say, I have not sent these Prophets, and yet they run.
Woe be to those of whom the Lord shall say, I have not sent these prophets, and yet they run.
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It will be sayd to them one day, as to the man without a wedding garment, Friend, how camest thou in hither? The want of this is the reason that so many ministers make no more conscience of their duty, they make no conscience of taking paines, of strict preaching, of pressing the word upon peoples hearts, of using all manner of means to root out sin in their Parish,
It will be said to them one day, as to the man without a wedding garment, Friend, how camest thou in hither? The want of this is the reason that so many Ministers make no more conscience of their duty, they make no conscience of taking pains, of strict preaching, of pressing the word upon peoples hearts, of using all manner of means to root out since in their Parish,
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because they have no dispensation from God committed unto them:
Because they have no Dispensation from God committed unto them:
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if their consciences were charged with this, it would make them doe otherwise then they doe.
if their Consciences were charged with this, it would make them do otherwise then they do.
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The want of this is the cause that the ministery of many is impotent, they may preach all the dayes of their lives,
The want of this is the cause that the Ministry of many is impotent, they may preach all the days of their lives,
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and not one soule turned unto God, but themselves and their workes perish together;
and not one soul turned unto God, but themselves and their works perish together;
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whereas Ministers that are sent, make the Devils roare, and flesh and bloud chafe, their Sermons are links of iron to bind Nobles and Princes, and stubborn hearts.
whereas Ministers that Are sent, make the Devils roar, and Flesh and blood chafe, their Sermons Are links of iron to bind Nobles and Princes, and stubborn hearts.
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The want of this is the reason why so many ministers are vile in the peoples eyes, people care not a whit for them, dare drink and be drunk in their company, dare talk of their roguery before them;
The want of this is the reason why so many Ministers Are vile in the peoples eyes, people care not a whit for them, Dare drink and be drunk in their company, Dare talk of their roguery before them;
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as Amnon before Jonadab, Jonadab ask't him what he ailed he was so sad:
as Amnon before Jonadab, Jonadab asked him what he ailed he was so sad:
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O, sayes he, I would fain lie with my sister Tamar, 2 Sam. 13. 4. He knew before whom he was;Oh, Says he, I would fain lie with my sister Tamar, 2 Sam. 13. 4. He knew before whom he was;
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if Jonadab had been a godly man, he durst as well have eaten his own tongue,
if Jonadab had been a godly man, he durst as well have eaten his own tongue,
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as have told him his base lust.
as have told him his base lust.
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A godly man the very presence of him would have made him ashamed, and to have bitten in his lips.
A godly man the very presence of him would have made him ashamed, and to have bitten in his lips.
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When a minister is unsent of God, no body does respect him out of conscience, they care not for his words:
When a minister is unsent of God, no body does respect him out of conscience, they care not for his words:
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whereas when a minister is sent, this makes him as an Angel of God when others call him all to naught, the conscience of many will plead for him,
whereas when a minister is sent, this makes him as an Angel of God when Others call him all to nought, the conscience of many will plead for him,
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as we see there of Jeremy, O this man is not worthy to die, for hee hath spoken unto us in the Name of the Lord, Jer. 26. 16. There's never a sent minister,
as we see there of Jeremiah, Oh this man is not worthy to die, for he hath spoken unto us in the Name of the Lord, Jer. 26. 16. There's never a sent minister,
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but if he come in trouble, except peoples consciences be seared with a hot Iron, they wil speak for him in their bosomes: Alas!
but if he come in trouble, except peoples Consciences be seared with a hight Iron, they will speak for him in their bosoms: Alas!
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why is he put down? Why is he imprisoned? Why is he opposed? He hath spoken to us in the name of the Lord.
why is he put down? Why is he imprisoned? Why is he opposed? He hath spoken to us in the name of the Lord.
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So that this is the second wherein all ministers should agree, they should be all sent of God, not contenting themselves with the calling of man, without being also called of God.
So that this is the second wherein all Ministers should agree, they should be all sent of God, not contenting themselves with the calling of man, without being also called of God.
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Thirdly, they must all agree in the matter that they preach; the same word is delivered unto all ministers to preach.
Thirdly, they must all agree in the matter that they preach; the same word is Delivered unto all Ministers to preach.
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Preach the word, 2 Tim. 4. The same Gospel, the same Truths, the same Duties, the same Commandments, the same Promises, the same threatnings:Preach the word, 2 Tim. 4. The same Gospel, the same Truths, the same Duties, the same commandments, the same Promises, the same threatenings:
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Ye know there is one God, and one Faith, and one Baptisme, one Lord Jesus Christ;
You know there is one God, and one Faith, and one Baptism, one Lord jesus christ;
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there is but one way of life, one gate to heaven, one salvation, one Bible: Now every minister must agree in this:
there is but one Way of life, one gate to heaven, one salvation, one bible: Now every minister must agree in this:
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You know all men are by Nature the children of wrath, in a damned estate;
You know all men Are by Nature the children of wrath, in a damned estate;
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now all Pulpits should agree in this, every minister labouring to bring their people to a sight of their misery by sinne;
now all Pulpits should agree in this, every minister labouring to bring their people to a sighed of their misery by sin;
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every minister should shew his people what cursed creatures they are, untill they be converted and renewed;
every minister should show his people what cursed creatures they Are, until they be converted and renewed;
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every Minister should presse the evill of sin, and open the wiles of Satan, the guilt of the conscience, the spiritualnesse of the Law, the necessity of humiliation,
every Minister should press the evil of since, and open the wiles of Satan, the guilt of the conscience, the spiritualness of the Law, the necessity of humiliation,
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and repentance, and amendment of life, that there is no mercy but in Christ, no salvation but by Christ;
and Repentance, and amendment of life, that there is no mercy but in christ, no salvation but by christ;
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except people take him to live in their hearts by faith.
except people take him to live in their hearts by faith.
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All ministers should let their people know the terror of the Lord, the strictnesse of Gods judgements, the inseparable connexion of mercy and a godly life, that no profane person can enter into Gods Kingdome;
All Ministers should let their people know the terror of the Lord, the strictness of God's Judgments, the inseparable connexion of mercy and a godly life, that no profane person can enter into God's Kingdom;
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no hypocrite, no meer civill man;
no hypocrite, no mere civil man;
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that a form of godlinesse will not serve turn, that none but Saints shall stand at Christs right hand at the last day.
that a from of godliness will not serve turn, that none but Saints shall stand At Christ right hand At the last day.
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All ministers should preach what a narrow path there is to Paradise, & how few there bee that find it, that saving grace cannot stand with the reign of the least lust, that people must be pure and holy, what ever the world think of purenesse,
All Ministers should preach what a narrow path there is to Paradise, & how few there be that find it, that Saving grace cannot stand with the Reign of the least lust, that people must be pure and holy, what ever the world think of pureness,
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and precisenesse, and strictnesse, yet without this no flesh shall be saved.
and preciseness, and strictness, yet without this no Flesh shall be saved.
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If all pulpits sounded with these truths, and all ministers cried those aloud, & would lift up their voyces like a trumpet,
If all pulpits sounded with these truths, and all Ministers cried those aloud, & would lift up their voices like a trumpet,
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and not spare, what a land should we have? The want of unity in this matter, is the cause that wickednesse does so much abound:
and not spare, what a land should we have? The want of unity in this matter, is the cause that wickedness does so much abound:
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a drunkard, a whoremaster, a muckworm may come to a Sermon, and goe away with hope that he shall have peace.
a drunkard, a whoremaster, a muckworm may come to a Sermon, and go away with hope that he shall have peace.
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When ministers make the pulpit a scaffold, in which like Masters of Defence they play their prizes, blazon their own wits, descant upon their text,
When Ministers make the pulpit a scaffold, in which like Masters of Defence they play their prizes, blazon their own wits, descant upon their text,
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as though the Scripture were a Rattle for children and fools to sport with, tossing it to and fro, hither and thither, as boyes at a Tennis:
as though the Scripture were a Rattle for children and Fools to sport with, tossing it to and from, hither and thither, as boys At a tennis:
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when they go about to amaze their hearers, to mount aloft, to be in their high phrases,
when they go about to amaze their hearers, to mount aloft, to be in their high phrases,
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and coyned words, more like Mimicks and Comedians then Ministers;
and coined words, more like Mimics and Comedians then Ministers;
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when they search into moath-eaten Friers, affect allegories, would fain be thought Linguists, and interlace a many of allegations of Latin and Greek sentences, which a School-boy might doe with a Polyanthea:
when they search into Moth-eaten Friars, affect allegories, would fain be Thought Linguists, and interlace a many of allegations of Latin and Greek sentences, which a Schoolboy might do with a Polyanthea:
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or if they speak plain, they skim the truth of the Scriptures, and never dive deep to the edifying of the soule.
or if they speak plain, they skim the truth of the Scriptures, and never dive deep to the edifying of the soul.
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May be they will preach good morall matter. But a man may goe to hell, though he doe as they teach;
May be they will preach good moral matter. But a man may go to hell, though he do as they teach;
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people may heare them a thousand times, and no man made to cry out, What have I done? They preach of repentance,
people may hear them a thousand times, and no man made to cry out, What have I done? They preach of Repentance,
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but then they open it so slightly, that a man may repent as they say, and be damned:
but then they open it so slightly, that a man may Repent as they say, and be damned:
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they preach of faith in Christ, but they make it so broad, that thousands have it and sink into the bottomlesse pit with it:
they preach of faith in christ, but they make it so broad, that thousands have it and sink into the bottomless pit with it:
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they preach that sin must be forsaken, and a good life must be led, but they handle it in that wise, that their hearers may doe as they say,
they preach that since must be forsaken, and a good life must be led, but they handle it in that wise, that their hearers may do as they say,
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and yet have no more grace then a reprobate, nor so much neither.
and yet have no more grace then a Reprobate, nor so much neither.
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Now beloved, the unity among brethren should be this, to agree in the right matter of preaching, that the word may be carved to all,
Now Beloved, the unity among brothers should be this, to agree in the right matter of preaching, that the word may be carved to all,
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as their need is, that they may see their own cases, that they may understand the wiles of the Devil, the fallacies of their own evill hearts, the counterfets of faith and repentance,
as their need is, that they may see their own cases, that they may understand the wiles of the devil, the fallacies of their own evil hearts, the counterfeits of faith and Repentance,
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and new obedience, and that they may not be cousened with them. This is the third thing.
and new Obedience, and that they may not be cozened with them. This is the third thing.
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Fourthly, they should all agree in the true manner of preaching.
Fourthly, they should all agree in the true manner of preaching.
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That which our Saviour sayes of hearing, Take heed how yee heare, Luke 8. 18. he means of preaching too, let your Ministers take heed how they preach.
That which our Saviour Says of hearing, Take heed how ye hear, Luke 8. 18. he means of preaching too, let your Ministers take heed how they preach.
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Beloved, we that are the Ministers of God, we are to labour to turn Lions into Lambs,
beloved, we that Are the Ministers of God, we Are to labour to turn Lions into Lambs,
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and to transform the heart of man, to breed new creatures unto God: and therefore it is not every kind of preaching will serve the turn.
and to transform the heart of man, to breed new creatures unto God: and Therefore it is not every kind of preaching will serve the turn.
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1. Then Ministers should agree in preaching with the demonstration of the Spirit, and of power,
1. Then Ministers should agree in preaching with the demonstration of the Spirit, and of power,
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as Paul sayes, not with the wisdome of words, lest the crosse of Christ be made of no effect, 1 Cor. 1. 17. q. d. If we should preach wit,
as Paul Says, not with the Wisdom of words, lest the cross of christ be made of no Effect, 1 Cor. 1. 17. q. worser. If we should preach wit,
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and learning, & eloquence, then the death of Christ would be of no effect, that is, no man would be converted, Christ would be offered to none;
and learning, & eloquence, then the death of christ would be of no Effect, that is, no man would be converted, christ would be offered to none;
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therefore we must preach nakedly, to flash the naked word into mens consciences, that they may see,
Therefore we must preach nakedly, to flash the naked word into men's Consciences, that they may see,
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Thus saith the Lord against their sinful courses, thus saith the Lord of their estates, this reproofe is from the Lord, this threat is from the Lord,
Thus Says the Lord against their sinful courses, thus Says the Lord of their estates, this reproof is from the Lord, this threat is from the Lord,
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thus saith the Lord, you are a wretch, this is thy sin, and this is thy cursed condition,
thus Says the Lord, you Are a wretch, this is thy since, and this is thy cursed condition,
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and it is the Lord and not I that does affirm it.
and it is the Lord and not I that does affirm it.
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It is said of Christ that he preacht with authority, and not as the Scribes, Matth. 7. 29. What is it to come with authority? When a man speakes from God to the consciences of men;
It is said of christ that he preached with Authority, and not as the Scribes, Matthew 7. 29. What is it to come with Authority? When a man speaks from God to the Consciences of men;
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as when a Constable comes in the name of a King, I charge you in the Kings name;
as when a Constable comes in the name of a King, I charge you in the Kings name;
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this is to come with authority.
this is to come with Authority.
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Therefore we should not come with the affectation of wit, or of reading, of fine and filed speaking.
Therefore we should not come with the affectation of wit, or of reading, of fine and filed speaking.
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You wil say, What, would you have us be foolish in our preaching? I answer, Never object so,
You will say, What, would you have us be foolish in our preaching? I answer, Never Object so,
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for it is the foolishnesse of preaching, that saves them which beleeve, 1 Cor. 1. 21. as one sayes, we must preach Christ crucified in a crucified phrase.
for it is the foolishness of preaching, that saves them which believe, 1 Cor. 1. 21. as one Says, we must preach christ Crucified in a Crucified phrase.
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The world would have gewgawes, and garish garnishings: and why so? because the naked Word is contrary to flesh and bloud;
The world would have gewgaws, and garish garnishings: and why so? Because the naked Word is contrary to Flesh and blood;
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like some eyes, they must have their silks & their cypresses to look upon the Sun by, forsooth the Sun beams are too glorious and shining otherwise.
like Some eyes, they must have their silks & their cypresses to look upon the Sun by, forsooth the Sun beams Are too glorious and shining otherwise.
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Pedestris oratio, as Jerome speaks, a Minister must have a foot-speech, and not speak a horseback, with trappings, and tassels, and deckings.Pedestris oratio, as Jerome speaks, a Minister must have a foot-speech, and not speak a horseback, with trappings, and tassels, and deckings.
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Though this be foolishnesse unto some, yet it is wisdom to them that are of God.
Though this be foolishness unto Some, yet it is Wisdom to them that Are of God.
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We speak wisdom to them that are perfect, 1 Cor. 2. 6. Mark, they that are perfect will accept it to be wisdome it is foolishnesse onely to children and sots,We speak Wisdom to them that Are perfect, 1 Cor. 2. 6. Mark, they that Are perfect will accept it to be Wisdom it is foolishness only to children and sots,
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and such as are not able to discerne.
and such as Are not able to discern.
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God will have his mercies hidden under homely out-sides, that men that will stumble at them, may;
God will have his Mercies hidden under homely outsides, that men that will Stumble At them, may;
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as men hide treasure under straw;
as men hide treasure under straw;
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as the woman of Baharim hid the two Worthies of Israel in a well under a course sack.
as the woman of Baharim hid the two Worthies of Israel in a well under a course sack.
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Can gallant preaching make people pluck out their right eyes, and deny their own selves and wayes? No, no,
Can gallant preaching make people pluck out their right eyes, and deny their own selves and ways? No, no,
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when the heart sees it hath to doe with God, nothing but this will pull it down:
when the heart sees it hath to do with God, nothing but this will pull it down:
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away then with our own affections, let us labour to come with God into our pulpits, that people may see God dealing with them.
away then with our own affections, let us labour to come with God into our pulpits, that people may see God dealing with them.
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2. Ministers should agree to preach differencingly, to distinguish between the pretious and the vile, the clean and the unclean;
2. Ministers should agree to preach differencingly, to distinguish between the precious and the vile, the clean and the unclean;
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as we must not bruise the broken Reed, but deal gently with it:
as we must not bruise the broken Reed, but deal gently with it:
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so we must not give childrens bread unto dogges, Matth. 15. 29. we must not cast our seed into fallow ground:
so we must not give Children's bred unto Dogs, Matthew 15. 29. we must not cast our seed into fallow ground:
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but wee must let the fallow ground feele our ploughes tearing: we must not fling pearles before swine, nor bitter arrowes against Christ his Lambs.
but we must let the fallow ground feel our ploughs tearing: we must not fling Pearls before Swine, nor bitter arrows against christ his Lambs.
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This were as if we should call for snow in Summer, and rain in harvest.
This were as if we should call for snow in Summer, and rain in harvest.
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No, no, a whip for the Horse, and a bridle for the Asse, and a rod for the Fools back, Prov. 26. 3. If people be like Mules, that will not understand, we must put in a Bit into their mouthes:
No, no, a whip for the Horse, and a bridle for the Ass, and a rod for the Fools back, Curae 26. 3. If people be like Mules, that will not understand, we must put in a Bit into their mouths:
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If people will have their own wayes, our word must be fires, and hammers, and axes,
If people will have their own ways, our word must be fires, and hammers, and axes,
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and chesils, and swords, and speares, that their bellies may tremble, and rottennesse may enter into their bones.
and chesils, and swords, and spears, that their bellies may tremble, and rottenness may enter into their bones.
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You will say, Why then belike we must have nothing in our mouthes but hell and damnation.
You will say, Why then belike we must have nothing in our mouths but hell and damnation.
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I answer, No, nothing but hell and damnation for the naught. You will say, that will drive them to despaire. Why then let it:
I answer, No, nothing but hell and damnation for the nought. You will say, that will drive them to despair. Why then let it:
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it were well if wee had our people there, they must despaire before they come to mercy,
it were well if we had our people there, they must despair before they come to mercy,
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as Hezekiah sayes, O Lord, I am oppressed, doe thou comfort me, or undertake for me, Isai. 38. 14. People must bee oppressed with our Sermons, we must lay load and burdens on their consciences,
as Hezekiah Says, Oh Lord, I am oppressed, do thou Comfort me, or undertake for me, Isaiah 38. 14. People must be oppressed with our Sermons, we must lay load and burdens on their Consciences,
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or they will never bee fitted for comforts and Christs undertakings.
or they will never be fitted for comforts and Christ undertakings.
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True, the servants of the Lord must be gentle unto all men, 2 Tim. 2. 24. and suffer the wickednesse of all very patiently, praying if at any time the Lord will give them repentance, that the Devill may let them goe.
True, the Servants of the Lord must be gentle unto all men, 2 Tim. 2. 24. and suffer the wickedness of all very patiently, praying if At any time the Lord will give them Repentance, that the devil may let them go.
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Nothing but hell and damnation is not good;
Nothing but hell and damnation is not good;
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we must not be like James and John, that would needs bee calling for fire to come down from heaven to consume the Samaritans:
we must not be like James and John, that would needs be calling for fire to come down from heaven to consume the Samaritans:
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no, we must be long-suffering, but yet we must not let a wicked man live,
no, we must be long-suffering, but yet we must not let a wicked man live,
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but we must give him his deaths wound by the stab of the Word, lest his bloud be required at our hands.
but we must give him his death's wound by the stab of the Word, lest his blood be required At our hands.
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3. Ministers should agree in preaching with all their strength constantly, and duly, not quadragesimall Sermons onely, or the like:
3. Ministers should agree in preaching with all their strength constantly, and duly, not quadragesimall Sermons only, or the like:
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but the Apostle commands Ministers to preach in season, and out of season, 2 Tim. 4. 2. It is a wicked cavill of some,
but the Apostle commands Ministers to preach in season, and out of season, 2 Tim. 4. 2. It is a wicked cavil of Some,
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and it is the Devill that doth suggest it, It is not good to cloy the people, is it not faire to preach once a Sabbath? must we have two,
and it is the devil that does suggest it, It is not good to cloy the people, is it not fair to preach once a Sabbath? must we have two,
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and a week daye, too? This is overmuch, this is unseasonable, that people should trudge and trot to Sermons when they should be at their callings. and a Week day, too? This is overmuch, this is unseasonable, that people should trudge and trot to Sermons when they should be At their callings.
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Well, bee it so, that it is out of season, wee must preach out of season too, all will be little enough.
Well, be it so, that it is out of season, we must preach out of season too, all will be little enough.
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I am sure the Prophet Haggai the word of the Lord came to him twice in one day, Hag. 2. 10, 20. Austin used constantly to preach twice a day,
I am sure the Prophet Chaggai the word of the Lord Come to him twice in one day, Hag. 2. 10, 20. Austin used constantly to preach twice a day,
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as appears in his 2d Sermon upon the 88. Psalm, nay in one place he sayes he preached thrice.
as appears in his 2d Sermon upon the 88. Psalm, nay in one place he Says he preached thrice.
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Doe not wonder my dear brethren, si hodie ter sermonem, that I have preached three times this one day.
Do not wonder my dear brothers, si hodie ter sermonem, that I have preached three times this one day.
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And he addes this besides, that it was not without cause, in his 33. Sermon to his brethren in the Wildernesse.
And he adds this beside, that it was not without cause, in his 33. Sermon to his brothers in the Wilderness.
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Nay, the ancient Fathers preached every day in the yeare, as it is well known to them that are used to read them.
Nay, the ancient Father's preached every day in the year, as it is well known to them that Are used to read them.
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Chrysostome in his Homilies upon Genesis, shewes this almost in the beginning of every Homily. And one time perceiving his hearers somwhat few:Chrysostom in his Homilies upon Genesis, shows this almost in the beginning of every Homily. And one time perceiving his hearers somewhat few:
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O (says he) every houre in the day is seasonable for you to heare,
Oh (Says he) every hour in the day is seasonable for you to hear,
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nay the night is not unseasonable.
nay the night is not unseasonable.
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Paul prolonged himselfe unto midnight, sayes he, Acts 20. I pray did the time hinder him? No though he were for a journey the next day,Paul prolonged himself unto midnight, Says he, Acts 20. I pray did the time hinder him? No though he were for a journey the next day,
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yet hee would not think much to break his nights rest.
yet he would not think much to break his nights rest.
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Another time preaching by candlelight, O, sayes he, doe you see this same lamp? take away the oyle, you put out the light;
another time preaching by candlelight, Oh, Says he, do you see this same lamp? take away the oil, you put out the Light;
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even so it is with the gifts of the Spirit, the dulnesse of our hearing, the littlenesse of our profiting at once, our readinesse to decline except we be pricked forward, our aptnesse to forget God, the commandment of having the word to dwell richly in us, the duty of meditating in it day and night, do plainly enforce this preaching.
even so it is with the Gifts of the Spirit, the dulness of our hearing, the littleness of our profiting At once, our readiness to decline except we be pricked forward, our aptness to forget God, the Commandment of having the word to dwell richly in us, the duty of meditating in it day and night, do plainly enforce this preaching.
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You will say, If Preachers should preach often, it would be but prating; we cannot preach often & soundly. I answer, it is false:
You will say, If Preachers should preach often, it would be but prating; we cannot preach often & soundly. I answer, it is false:
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for all that I see, the ablest Divines have preached the most often, as Calvin, and Luther, and Wickliff, and others,
for all that I see, the Ablest Divines have preached the most often, as calvin, and Luther, and Wickliffe, and Others,
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and Mr. Greenham; nay, Austin preached extempore that Sermon of his upon the 95. Psalm; it seemes that he expected his brother Severus to come and preach for him:
and Mr. Greenham; nay, Austin preached extempore that Sermon of his upon the 95. Psalm; it seems that he expected his brother Severus to come and preach for him:
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but his friend failing to come, hee preached himself, as Dr Don relates the story:
but his friend failing to come, he preached himself, as Dr DONE relates the story:
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So Basil also preaching two Sermons upon the works of God that hee made in the six dayes, Genes. 1. confesses he had no more premeditation,
So Basil also preaching two Sermons upon the works of God that he made in the six days, Genesis. 1. Confesses he had no more premeditation,
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then that very morning when he began to preach them.
then that very morning when he began to preach them.
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Thus many holy men by setting themselves to be instant in Gods harvest time, have had such a doore of utterance opened unto them to speak the mystery of Christ, that like wise Scribes, they could,
Thus many holy men by setting themselves to be instant in God's harvest time, have had such a door of utterance opened unto them to speak the mystery of christ, that like wise Scribes, they could,
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as occasion was offered, bring forth out of their Treasuries, new and old.
as occasion was offered, bring forth out of their Treasuries, new and old.
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Who are they that cry down often preaching, whatever colour they would seem to have, be such as would cover their own shame by backbiting the diligence of any of their brethren.
Who Are they that cry down often preaching, whatever colour they would seem to have, be such as would cover their own shame by backbiting the diligence of any of their brothers.
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Like the Fox in the Fable, that because he wanted a taile himselfe to hide his own filthinesse, perswaded the other beasts to cut off theirs too, pleading forsooth, O it is cumbersome,
Like the Fox in the Fable, that Because he wanted a tail himself to hide his own filthiness, persuaded the other beasts to Cut off theirs too, pleading forsooth, Oh it is cumbersome,
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and weighty, and ye were better be without;
and weighty, and you were better be without;
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but the truth was, it was onely to hide his own deformity, which were it once in fashion to bee without tails, should never be espied.
but the truth was, it was only to hide his own deformity, which were it once in fashion to be without tails, should never be espied.
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A worthy Divine cites an excellent admonition of Hierom to Calphurnius, upon the like occasion to this, That if he wanted teeth himselfe, hee should not bee envious against them which were able to eat.
A worthy Divine cites an excellent admonition of Hieronymus to Calphurnius, upon the like occasion to this, That if he wanted teeth himself, he should not be envious against them which were able to eat.
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Beloved, I doe urge an equality of labour upon all;
beloved, I do urge an equality of labour upon all;
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but this is most certain, that we are bound every one of us, to honor the Lord with all our strength,
but this is most certain, that we Are bound every one of us, to honour the Lord with all our strength,
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and to study the edification and salvation of our peoples souls with all our might.
and to study the edification and salvation of our peoples Souls with all our might.
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It is a shame that ever our people should meet together at Church, and wee not take compassion upon them, to quicken them with some word of exhortation or other.
It is a shame that ever our people should meet together At Church, and we not take compassion upon them, to quicken them with Some word of exhortation or other.
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The Evangelists note of our Saviour, that when he saw a company about him, he had compassion on them and taught them, Mar. 6. 34. Whereupon was his Sermon in the mount,
The Evangelists note of our Saviour, that when he saw a company about him, he had compassion on them and taught them, Mar. 6. 34. Whereupon was his Sermon in the mount,
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but because hee saw a company about him? Whereupon was that Sermon of our Saviour, Matth. 13? It was because there was a company of people before him.
but Because he saw a company about him? Whereupon was that Sermon of our Saviour, Matthew 13? It was Because there was a company of people before him.
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Certainly, if we had compassion on our people, we would doe so too:
Certainly, if we had compassion on our people, we would do so too:
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If we were not too worldly and dead hearted our selves, as we are, we would never plead against it.
If we were not too worldly and dead hearted our selves, as we Are, we would never plead against it.
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Many talk much of the Fathers, O the Fathers, the Fathers, and they doe not love these upstart Divines,
Many talk much of the Father's, Oh the Father's, the Father's, and they do not love these upstart Divines,
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but it were well they would learn of the Fathers.
but it were well they would Learn of the Father's.
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Tertullian sayes, there was never any publick meeting in his dayes, but before the Congregatiō was dissolved, they were fed with a Sermon.Tertullian Says, there was never any public meeting in his days, but before the Congregation was dissolved, they were fed with a Sermon.
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Nay, Babington, a reverend Bishop among us, That a Minister can no more enter into the Congregation without a Sermon,
Nay, Babington, a reverend Bishop among us, That a Minister can no more enter into the Congregation without a Sermon,
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and not be guilty, then Aaron could enter into the Congregation at any time without death, in case hee sounded not his Bells when he entred.
and not be guilty, then Aaron could enter into the Congregation At any time without death, in case he sounded not his Bells' when he entered.
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I might adde many other particulars concerning the manner of preaching, wherein all Ministers should agree,
I might add many other particulars Concerning the manner of preaching, wherein all Ministers should agree,
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but these shall suffice for feare I want time. 1. They should preach in the demonstration of the Spirit,
but these shall suffice for Fear I want time. 1. They should preach in the demonstration of the Spirit,
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and of power. 2. They should preach differencingly, putting a distinction between the pretious and the vile. 3. They should preach constantly and to the utmost of their endeavours.
and of power. 2. They should preach differencingly, putting a distinction between the precious and the vile. 3. They should preach constantly and to the utmost of their endeavours.
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This is the fourth thing wherein all Ministers should agree.
This is the fourth thing wherein all Ministers should agree.
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Fifthly, they should agree in seeking of the Lord for a blessing on their labours, they should be earnest with God in the behalfe of the people. Alas!
Fifthly, they should agree in seeking of the Lord for a blessing on their labours, they should be earnest with God in the behalf of the people. Alas!
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how else doe they expect to convert any men unto God? For when we preach, what doe we doe? We doe but as Gehezi, who brought Elisha's staffe to raise the dead child. Poore man! he could not raise it:
how Else do they expect to convert any men unto God? For when we preach, what do we do? We do but as Gehazi, who brought Elisha's staff to raise the dead child. Poor man! he could not raise it:
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for though he had Elisha's staffe, he had not Elisha's spirit:
for though he had Elisha's staff, he had not Elisha's Spirit:
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So, my brethren, we do but bring our Masters staffe, and therefore we should intreat him to send down his Spirit;
So, my brothers, we do but bring our Masters staff, and Therefore we should entreat him to send down his Spirit;
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otherwise the dead cannot stand up.
otherwise the dead cannot stand up.
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We trim up a Sermon, & put we trim it well, nevertheles what is this? but as the rigging of the sails,
We trim up a Sermon, & put we trim it well, nevertheless what is this? but as the rigging of the sails,
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and what will that doe except the wind blow? So we should pray that the wind should blow upon our sails,
and what will that do except the wind blow? So we should pray that the wind should blow upon our sails,
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& then the ship shall goe indeed, as our Saviour Christ sayes, The wind bloweth where it listeth, Joh. 3. 8. The wind is free.
& then the ship shall go indeed, as our Saviour christ Says, The wind blows where it lists, John 3. 8. The wind is free.
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When we have preached all that ever we can, yet the wind is free, whether it will blow or no.
When we have preached all that ever we can, yet the wind is free, whither it will blow or no.
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The Spirit of God is not tied to blow upon our endeavours, that they may have good successe.
The Spirit of God is not tied to blow upon our endeavours, that they may have good success.
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What are Organs without breath? What is Pauls planting, or Apollos his watering, without Gods giving of the increase? The Apostle tels us it is just nothing, 1 Cor. 3. 7. As a Divine makes the similitude;
What Are Organs without breath? What is Paul's planting, or Apollos his watering, without God's giving of the increase? The Apostle tells us it is just nothing, 1 Cor. 3. 7. As a Divine makes the similitude;
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when one heard what admirable victories Scanderbegs sword had wrought, he would needs see it; and when he saw it, sayes he, This is but an ordinary sword:
when one herd what admirable victories Scanderbegs sword had wrought, he would needs see it; and when he saw it, Says he, This is but an ordinary sword:
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alas, what can this doe? Scanderbeg did him word, I have sent thee my sword,
alas, what can this do? Scanderbeg did him word, I have sent thee my sword,
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but I have the Arm that did all by it:
but I have the Arm that did all by it:
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So, beloved, we have Christs sword, but we have not Christs arm, and therefore let us pray him, that he would together with our preaching, reach forth his arm,
So, Beloved, we have Christ sword, but we have not Christ arm, and Therefore let us pray him, that he would together with our preaching, reach forth his arm,
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and that will doe our people good;
and that will do our people good;
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without this, poore Preachers are we all, wee may cut at mens sins, but they will never off without him:
without this, poor Preachers Are we all, we may Cut At men's Sins, but they will never off without him:
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wee may shew people the great things of the Gospel, we may invite people to come in, to lay hold on eternall life; but O for Christs arme!
we may show people the great things of the Gospel, we may invite people to come in, to lay hold on Eternal life; but Oh for Christ arm!
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and therefore we should study as much how to pray, as to preach. The want of this is that which marres all.
and Therefore we should study as much how to pray, as to preach. The want of this is that which mars all.
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May be we preach well, but we are not earnest with God to give a blessing, we doe not bewail the sins of our people, we doe not lay to heart the things that provoke Almighty God, wee doe not get into the case, wherein God may prove all our pains.
May be we preach well, but we Are not earnest with God to give a blessing, we do not bewail the Sins of our people, we do not lay to heart the things that provoke Almighty God, we do not get into the case, wherein God may prove all our pains.
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Sixthly, Ministers should all agree in the watching over the souls of men. Preaching to, and praying for our people, is not the whole of a Ministers duty;
Sixthly, Ministers should all agree in the watching over the Souls of men. Preaching to, and praying for our people, is not the Whole of a Ministers duty;
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but wee should observe our people, & watch over them, as the Apostle sayes;
but we should observe our people, & watch over them, as the Apostle Says;
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Obey them that have the rule over you, & submit your selves, for they watch for your souls, Heb. 12. 17. And indeed how can we preach unto the purpose,Obey them that have the Rule over you, & submit your selves, for they watch for your Souls, Hebrew 12. 17. And indeed how can we preach unto the purpose,
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except we watch them that are committed to our charge? as Solomon sayes, Be thou diligent to know the estate of thy flockes,
except we watch them that Are committed to our charge? as Solomon Says, Be thou diligent to know the estate of thy flocks,
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and look well to thy Herds, Pro. 27. 23. This was Pauls course to enquire into the estate of people, how it fared with them.and look well to thy Herds, Pro 27. 23. This was Paul's course to inquire into the estate of people, how it fared with them.
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This was the newes that he asked after, his desire was to know how grace went forward in the Ephesians hearts.
This was the news that he asked After, his desire was to know how grace went forward in the Ephesians hearts.
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I heare of your faith, sayes he, Eph. 1. 15. It seems he had been asking of it.I hear of your faith, Says he, Ephesians 1. 15. It seems he had been asking of it.
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Thus Epaphras told him of the Colossians estate.
Thus Epaphras told him of the colossians estate.
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Thus he learned by some of the house of Chloe, the state of the Corinthians. Nay, all men will enquire and hearken after the health of their friends;
Thus he learned by Some of the house of Chloe, the state of the Corinthians. Nay, all men will inquire and harken After the health of their Friends;
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parents, if their children be at the University, they will listen after them how they goe on in learning.
Parents, if their children be At the university, they will listen After them how they go on in learning.
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So should the Angels of every Church, they should listen what courses are in their Town, what sinnes break out, what corruptions appeare, what proficiency the good ones make, who grow, who decline, who stand at a stay, who goe aside,
So should the Angels of every Church, they should listen what courses Are in their Town, what Sins break out, what corruptions appear, what proficiency the good ones make, who grow, who decline, who stand At a stay, who go aside,
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and wax worse and worse, that they may shape their preaching accordingly, that their words be fitted in their mouth, that they may apt their rebukes, their exhortations, their uses answerably.
and wax Worse and Worse, that they may shape their preaching accordingly, that their words be fitted in their Mouth, that they may apt their rebukes, their exhortations, their uses answerably.
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For then will their Sermons be like Apples of Gold in Pictures of Silver. It is no curiosity in Ministers to be inquisitive into their peoples courses.
For then will their Sermons be like Apples of Gold in Pictures of Silver. It is no curiosity in Ministers to be inquisitive into their peoples courses.
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It is the Objection of ill-minded ones, say they, What need Ministers busie themselves? they must have their tell-tales, we can doe nothing but they must heare of it.
It is the Objection of ill-minded ones, say they, What need Ministers busy themselves? they must have their telltales, we can do nothing but they must hear of it.
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O beloved, we can never preach fruitfully if we stop our eares with wax, and will not listen what our hearers do.
O Beloved, we can never preach fruitfully if we stop our ears with wax, and will not listen what our hearers do.
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7ly, Ministers should agree in ordering their own conversations aright, it is but a folly else to be a Minister, we doe but make repentance dearer, and at a higher price.
7ly, Ministers should agree in ordering their own conversations aright, it is but a folly Else to be a Minister, we do but make Repentance Dearer, and At a higher price.
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A Bishop must be blameless, as the Steward of God, not self-willed, not soon angry, not given to wine, A Bishop must be blameless, as the Steward of God, not self-willed, not soon angry, not given to wine,
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nor to silthy lucre, Tit. 1. 7. It is a double wickednesse for a Minister to be wicked, to be a company-keeper, to be a pot-companion,nor to silthy lucre, Tit. 1. 7. It is a double wickedness for a Minister to be wicked, to be a Company-keeper, to be a pot-companion,
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as God said to Aaron, Whosoever he be of thy seed in their generation, that hath any blemish, let him not approach to offer the bread of his God, Levit. 21. 17. We can never doe good,
as God said to Aaron, Whosoever he be of thy seed in their generation, that hath any blemish, let him not approach to offer the bred of his God, Levit. 21. 17. We can never do good,
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if we blemish our selves with vice.
if we blemish our selves with vice.
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True it is, the efficacy of the Word and Sacraments doe not depend upon the quality of the Minister;
True it is, the efficacy of the Word and Sacraments do not depend upon the quality of the Minister;
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the seed sown in good ground may grow, though the sower had a dirty hand. Gold is gold, though it be in the hand of a thiefe;
the seed sown in good ground may grow, though the sour had a dirty hand. Gold is gold, though it be in the hand of a thief;
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yet such is our weaknesse, that they are weak to us.
yet such is our weakness, that they Are weak to us.
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People are apt to respect the Word and Sacraments the lesse, when they see the Minister is not holy,
People Are apt to respect the Word and Sacraments the less, when they see the Minister is not holy,
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as we see in Elies wicked sonnes;
as we see in Ely's wicked Sons;
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for men abhor'd the offerings of the Lord, 1 Sam. 2. 17. Their eyes must be taught as well as their eares.
for men abhorred the offerings of the Lord, 1 Sam. 2. 17. Their eyes must be taught as well as their ears.
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Those things, sayes Paul, which ye have heard and seen in me, do. Phil. 4. 9. Except with Thomas in another case, they see, they will not beleeve.Those things, Says Paul, which you have herd and seen in me, do. Philip 4. 9. Except with Thomas in Another case, they see, they will not believe.
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Let a Minister be never so godly, he shal doe good little enough.
Let a Minister be never so godly, he shall do good little enough.
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The Prophet Esay, though a holy man, yet he complains he laboured in vain. Now if a godly man can doe but little good upon the most, much lesse can a wicked Minister.
The Prophet Isaiah, though a holy man, yet he complains he laboured in vain. Now if a godly man can do but little good upon the most, much less can a wicked Minister.
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A true Minister must be able to say as Gideon, Look on me, and doe likewise,
A true Minister must be able to say as gideon, Look on me, and do likewise,
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as I doe, so shall yee doe, Judg. 7. 17. Ministers must be examples unto the Flock, 1 Pet. 5. 3. First cast the beam out of thine own eye,
as I do, so shall ye do, Judges 7. 17. Ministers must be Examples unto the Flock, 1 Pet. 5. 3. First cast the beam out of thine own eye,
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& then shalt thou see clearly to cast out the moat out of thy brothers eye. & then shalt thou see clearly to cast out the moat out of thy Brother's eye.
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As it is said of Ezra, Ezra had prepared his own heart to seek the law of the Lord,
As it is said of Ezra, Ezra had prepared his own heart to seek the law of the Lord,
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and to doe it, and to teach in Israel, Ezra 7. 10. Our Saviour Christ did & taught, as Luke speakes.and to do it, and to teach in Israel, Ezra 7. 10. Our Saviour christ did & taught, as Lycia speaks.
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This is the course of a Minister indeed, to doe his own Sermons. When a Minister does not do what he teaches, this makes him a vile person; nay, this makes him ridiculous.
This is the course of a Minister indeed, to do his own Sermons. When a Minister does not do what he Teaches, this makes him a vile person; nay, this makes him ridiculous.
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Like L••ians Apothecary, who had medicines in his shop to cure the cough, and told others that he had them,
Like L••ians Apothecary, who had medicines in his shop to cure the cough, and told Others that he had them,
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and yet was troubled with it himself.
and yet was troubled with it himself.
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With what a forehead canst thou stand in a Pulpit, and publish the lawes of God,
With what a forehead Canst thou stand in a Pulpit, and publish the laws of God,
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and to undertake the charge of souls, that when thine own naked nesse appeares, when thy tongue is of a larger size then thy hands, thy ministery is divided against it selfe, thy courses gives thy doctrine the lie;
and to undertake the charge of Souls, that when thine own naked ness appears, when thy tongue is of a larger size then thy hands, thy Ministry is divided against it self, thy courses gives thy Doctrine the lie;
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thou sayest that men must be holy, and thy deeds doe declare thy mouthes hypocrisie, thou dost more mischiefe then an hundred others,
thou Sayest that men must be holy, and thy Deeds do declare thy mouths hypocrisy, thou dost more mischief then an hundred Others,
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as ` Peter sayes of wicked Ministers, Many will follow their pernicious wayes, 2 Peter 2. 2. one Minister shal have many followers.
as ` Peter Says of wicked Ministers, Many will follow their pernicious ways, 2 Peter 2. 2. one Minister shall have many followers.
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A good Minister shall hardly get two or three to follow him. But when a Minister is wicked, he shall have many that will follow him.
A good Minister shall hardly get two or three to follow him. But when a Minister is wicked, he shall have many that will follow him.
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From the Prophets of Jerusalem, prophanenesse is gone forth into all the Land, Jerem. 23. 15. If the springs bee tainted, that taint runnes forth into all the streames.From the prophets of Jerusalem, profaneness is gone forth into all the Land, Jeremiah 23. 15. If the springs be tainted, that taint runs forth into all the streams.
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People think themselves safe on an Ale-bench, when they have gotten the Parson with them; this hardens their hearts a thousand times more.
People think themselves safe on an Alebench, when they have got the Parson with them; this hardens their hearts a thousand times more.
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But a true Minister is a godly man. Now when Ministers agree in godlinesse, this is another branch of this unity.
But a true Minister is a godly man. Now when Ministers agree in godliness, this is Another branch of this unity.
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Eighthly and lastly, Ministers should agree in concord and in amity, even as all deare fellow-servants,
Eighthly and lastly, Ministers should agree in concord and in amity, even as all deer Fellow servants,
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as Paul sayes of Epaphras, the Minister of the Colossians, As yee also learned of Epaphras our deare fellow-servant, who is for you a faithfull Minister of Christ, Coloss. 1. 7. Being to write to the Colossians, yee see what a tender care hee hath of Epaphras, he labours to commend him to his people, that they may regard him the more.
as Paul Says of Epaphras, the Minister of the colossians, As ye also learned of Epaphras our deer Fellow servant, who is for you a faithful Minister of christ, Coloss. 1. 7. Being to write to the colossians, ye see what a tender care he hath of Epaphras, he labours to commend him to his people, that they may regard him the more.
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It is an horrible sin when one Minister will gird at another that is faithfull, and that in the presence of some of his people.
It is an horrible since when one Minister will gird At Another that is faithful, and that in the presence of Some of his people.
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This helpeth the Devill to harden peoples hearts against him, that hee cannot doe the good that otherwise hee might doe;
This Helpeth the devil to harden peoples hearts against him, that he cannot do the good that otherwise he might do;
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when other Ministers will revile him, and traduce him, and speak filthy words, such as their malice doth prompt them with, Paul did not thus.
when other Ministers will revile him, and traduce him, and speak filthy words, such as their malice does prompt them with, Paul did not thus.
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When he knew Timothy was to goe to Philippi, he does most dearly commend him unto them.
When he knew Timothy was to go to Philippi, he does most dearly commend him unto them.
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O, sayes he, I have no man like minded, who will naturally care for your estate, Philip.
O, Says he, I have no man like minded, who will naturally care for your estate, Philip.
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2. 20. So our Saviour Christ, how much did hee countenance and back John the Baptists Ministery, to the encouraging of all that heard him? Among them that are born of women, there hath not risen a greater then John Baptist, Matth. 11. 11. O it is an excellent thing when Ministers doe not envie one another,
2. 20. So our Saviour christ, how much did he countenance and back John the Baptists Ministry, to the encouraging of all that herd him? Among them that Are born of women, there hath not risen a greater then John Baptist, Matthew 11. 11. O it is an excellent thing when Ministers do not envy one Another,
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when they love one another, and will live together in blessed Harmony: Thus yee see what this unity should be.
when they love one Another, and will live together in blessed Harmony: Thus ye see what this unity should be.
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The Reasons of this point, why Ministers should all agree thus, and be all as one, are:
The Reasons of this point, why Ministers should all agree thus, and be all as one, Are:
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First, because this makes Ministers amiable in their peoples eyes, it commendeth their Ministeries unto the consciences of their hearers,
First, Because this makes Ministers amiable in their peoples eyes, it commends their Ministeries unto the Consciences of their hearers,
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as the Prophet Isaiah sayes, How beautifull upon the mountaines are the feet of him that bringeth glad tidings, the publishers of peace, &c. Isa. 52. 7. You will say,
as the Prophet Isaiah Says, How beautiful upon the Mountains Are the feet of him that brings glad tidings, the publishers of peace, etc. Isaiah 52. 7. You will say,
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How is that? How comes his feet to bee beautifull? It followes in the eighth verse, Thy watchmen shall lift up their voyce, with a voyce together shall they sing.
How is that? How comes his feet to be beautiful? It follows in the eighth verse, Thy watchmen shall lift up their voice, with a voice together shall they sing.
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Mark, that was it that made his feet beautifull; because all the watchmen were of one note, they sung with one voice together:
Mark, that was it that made his feet beautiful; Because all the watchmen were of one note, they sung with one voice together:
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look as one preach'd, so preach'd another, one did not pull down what another built up, one did not preach more pleasing doctrine to the flesh then another;
look as one preached, so preached Another, one did not pull down what Another built up, one did not preach more pleasing Doctrine to the Flesh then Another;
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but they all sung in one Tune, they all were of one heart.
but they all sung in one Tune, they all were of one heart.
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Secondly, as it makes the Ministery more beautifull and comely, so it makes it the more powerfull,
Secondly, as it makes the Ministry more beautiful and comely, so it makes it the more powerful,
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when the Ministers are all of one mind in the Lord, when they all draw one way, all walk by the same Rule, all set themselves to doe good,
when the Ministers Are all of one mind in the Lord, when they all draw one Way, all walk by the same Rule, all Set themselves to do good,
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and to promote one anothers good. I say, this makes the Ministery the more powerfull and profitable.
and to promote one another's good. I say, this makes the Ministry the more powerful and profitable.
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The Apostle speaking of an ignorant man coming into the Church to heare the Minister preach, hee shewes how powerfull the Word may bee unto him, 1 Cor. 14. 25. O sayes he, the secrets of his heart are made manifest,
The Apostle speaking of an ignorant man coming into the Church to hear the Minister preach, he shows how powerful the Word may be unto him, 1 Cor. 14. 25. O Says he, the secrets of his heart Are made manifest,
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and so falling down on his face, hee worships God; that is, the Sermon is made effectuall unto him, and turnes his wretched heart.and so falling down on his face, he worships God; that is, the Sermon is made effectual unto him, and turns his wretched heart.
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But observe now, how this comes to passe, the Text shewes in the foure and twentieth verse, it is by reason of the unity of the Ministers, He is convinced of all, he is judged of all;
But observe now, how this comes to pass, the Text shows in the foure and twentieth verse, it is by reason of the unity of the Ministers, He is convinced of all, he is judged of all;
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that is, all the Ministers were of one note, they all were in one consent, one did not preach looser doctrine then another, one told him he was a very wretch,
that is, all the Ministers were of one note, they all were in one consent, one did not preach looser Doctrine then Another, one told him he was a very wretch,
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and another told him hee was a very wretch, and a third convinced him hee was a very wretch;
and Another told him he was a very wretch, and a third convinced him he was a very wretch;
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all had a blow at him: O thought he, I, I, I am a very wretch indeed; this burst his heart.
all had a blow At him: Oh Thought he, I, I, I am a very wretch indeed; this burst his heart.
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If he could have heard any one of them preach easier doctrine, may bee that would have given his conscience some foolish ease,
If he could have herd any one of them preach Easier Doctrine, may be that would have given his conscience Some foolish ease,
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and so the man had gone away never the better, but when hee was convinced of all,
and so the man had gone away never the better, but when he was convinced of all,
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and judged of all, this strikes him dumb.
and judged of all, this strikes him dumb.
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So, beloved, when a man can goe into no Church, but every where hee is met with, all the Ministers condemn him, all their lives condemn him,
So, Beloved, when a man can go into no Church, but every where he is met with, all the Ministers condemn him, all their lives condemn him,
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and all their Sermons condemn him to the pit of hell, and he can scramble comfort no where;
and all their Sermons condemn him to the pit of hell, and he can scramble Comfort no where;
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if the man belong to God, this is the readiest way to beat him down, and subdue his heart.
if the man belong to God, this is the Readiest Way to beatrice him down, and subdue his heart.
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On the contrary side, when a man is wounded at one Ministers Sermon, by and by he drops into another,
On the contrary side, when a man is wounded At one Ministers Sermon, by and by he drops into Another,
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and there hee catches hold of some ease:
and there he Catches hold of Some ease:
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this makes him goe on in his sinnes, and to blind his eyes against the truth.
this makes him go on in his Sins, and to blind his eyes against the truth.
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It is a great stumbling block unto the people this very thing. Thirdly, as it makes the Ministery more powerfull, so it brings more glory unto God.
It is a great stumbling block unto the people this very thing. Thirdly, as it makes the Ministry more powerful, so it brings more glory unto God.
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As it is said of John the Baptist, that when our Saviour did commend him, and made the people see, that hee was of Johns minde,
As it is said of John the Baptist, that when our Saviour did commend him, and made the people see, that he was of Johns mind,
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and that he held the same Tenets, and that hee would not speak against a tittle that John had delivered,
and that he held the same Tenets, and that he would not speak against a tittle that John had Delivered,
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but testifyed his unity with him; And made it appear what a reverend esteem hee had of him:
but testified his unity with him; And made it appear what a reverend esteem he had of him:
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saith hee, Hee is a Prophet, and more then a Prophet. Yee shall see how this brought glory to God.
Says he, He is a Prophet, and more then a Prophet. Ye shall see how this brought glory to God.
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The Text saith, When the people heard this, and the Publicans, they justifyed God, being baptized with the Baptisme of John. Luk. 7. 29.
The Text Says, When the people herd this, and the Publicans, they justified God, being baptised with the Baptism of John. Luk. 7. 29.
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The use of this is, first, to condemne such as envy their fellow-Ministers, and will not bee in the unity of minde,
The use of this is, First, to condemn such as envy their fellow-Ministers, and will not be in the unity of mind,
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and heart, and life with them.
and heart, and life with them.
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In the most, the Proverb is too true, Figulus figulo invidet. One potter hates another, one Tradesman envies anothers custome, so, one Minister, another:
In the most, the Proverb is too true, Figulus figulo Invidet. One potter hates Another, one Tradesman envies another's custom, so, one Minister, Another:
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if there bee a Minister that desires to powre out his soule in the doing of good, in the taking of paines, in the discharging of his Conscience, there are some that will envy such a one, their hearts rise up against him;
if there be a Minister that Desires to pour out his soul in the doing of good, in the taking of pains, in the discharging of his Conscience, there Are Some that will envy such a one, their hearts rise up against him;
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nay, not onely so, but the worst Enemy that Jeremy had, was Pashur, one of his own Coat, Jer. 20. 2. The sorest adversary that Amos had, was Amaziah, a Priest of Bethel, who would never leave heaving at him untill hee had gotten him away, Amos 7. 12. and why so!
nay, not only so, but the worst Enemy that Jeremiah had, was Pashur, one of his own Coat, Jer. 20. 2. The Sorest adversary that Amos had, was Amaziah, a Priest of Bethel, who would never leave heaving At him until he had got him away, Amos 7. 12. and why so!
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because hee would not preach such pleasing Doctrine as hee.
Because he would not preach such pleasing Doctrine as he.
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Forsooth, the Land was not able to bear Amos his words, hee Preaches as if hee would scare people out of their wits.
Forsooth, the Land was not able to bear Amos his words, he Preaches as if he would scare people out of their wits.
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Hee preaches Schismatically, and as if hee loved to bee singular.
He Preaches Schismatically, and as if he loved to be singular.
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The cheif Priests were furious against our Saviour Christ, because his Ministery was more blest then theirs was,
The chief Priests were furious against our Saviour christ, Because his Ministry was more blessed then theirs was,
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nay, they hated him more then Pilate, Pilate a very Pagan, his Conscience told him hee found no fault in him, Why what evill hath hee done? Their envy against Christ was so palpable, that hee did discover it.
nay, they hated him more then Pilate, Pilate a very Pagan, his Conscience told him he found no fault in him, Why what evil hath he done? Their envy against christ was so palpable, that he did discover it.
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Hee knew that for envy they had delivered him unto him.
He knew that for envy they had Delivered him unto him.
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So when all the Country know in their Consciences that such and such teach the waies of God sincerely, set themselves to roote out sin,
So when all the Country know in their Consciences that such and such teach the ways of God sincerely, Set themselves to root out since,
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and to save soules, nay, the very Drunkards you shall hear them say, I, I, hee is a good man, Gods blessing on his heart, hee tels us our faults, wee may doe what wee list for all such and such,
and to save Souls, nay, the very Drunkards you shall hear them say, I, I, he is a good man, God's blessing on his heart, he tells us our Faults, we may do what we list for all such and such,
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but hee tells us of our faults, and God help us to amend them, and when they are sick, they would rather have such a Ministers prayers,
but he tells us of our Faults, and God help us to amend them, and when they Are sick, they would rather have such a Ministers Prayers,
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then twenty of other Ministers, that will soothe them up, and bee hailefellow with them:
then twenty of other Ministers, that will sooth them up, and be hailefellow with them:
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Whereas there bee many of our own Coat, that are implacable against a Minister, that labours to bee faithfull.
Whereas there be many of our own Coat, that Are implacable against a Minister, that labours to be faithful.
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How contrary is this unto the Rule? The Ministers of God should bee all one,
How contrary is this unto the Rule? The Ministers of God should be all one,
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and if one bee godly, all should bee, if one painfull, all should bee so,
and if one be godly, all should be, if one painful, all should be so,
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if one preach home to the conscience, all should doe so, they should all live as Brethren.
if one preach home to the conscience, all should do so, they should all live as Brothers.
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What saies our Saviour Christ? Yee are the Salt of the Earth, but if the Salt hath lost its savour, wherewith shall it bee salted? it is thenceforth good for nothing,
What Says our Saviour christ? Ye Are the Salt of the Earth, but if the Salt hath lost its savour, wherewith shall it be salted? it is thenceforth good for nothing,
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but to bee cast out, and to bee trodden underfoot of men, Matth. 5. 13. That is, Salt may season others,but to be cast out, and to be trodden underfoot of men, Matthew 5. 13. That is, Salt may season Others,
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but if it have lost its savour, nothing can salt it.
but if it have lost its savour, nothing can salt it.
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A Minister is of an excellent calling, appointed to season mens hearts, but if hee have lost his savour, hee can never truely bee seasoned again, nothing can doe him good.
A Minister is of an excellent calling, appointed to season men's hearts, but if he have lost his savour, he can never truly be seasoned again, nothing can do him good.
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An evill Minister, is a more desperate forlorn man than any else.
an evil Minister, is a more desperate forlorn man than any Else.
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Secondly, Another use is, that all that are the Ministers of God would bee hence stirred up to be all of one minde, all drawing one way, all bending our forces to one and the same end, the glory of God,
Secondly, another use is, that all that Are the Ministers of God would be hence stirred up to be all of one mind, all drawing one Way, all bending our forces to one and the same end, the glory of God,
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and the salvation of our people. Its a fine comely thing to fee any Brethren in unity.
and the salvation of our people. Its a fine comely thing to fee any Brothers in unity.
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Behold how good and how pleasant it is for Brethren to dwell together in unity. It is like the precious ointment upon the head that ran down upon the beard, Behold how good and how pleasant it is for Brothers to dwell together in unity. It is like the precious ointment upon the head that ran down upon the beard,
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even Aarons beard, that went down to the skirts of his garments:
even Aaron's beard, that went down to the skirts of his garments:
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as the dew of Hermon, and as the dew that descended upon the mountaines of Zion, for there the Lord commended his blessing,
as the due of Hermon, and as the due that descended upon the Mountains of Zion, for there the Lord commended his blessing,
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even life for evermore, Psal. 133. 1, 2, 3. I say this is a very comely thing, to see any brethren to dwell together in unity, it is like the perfume of Aaron, that made all his garments fragrantsweet, it is like the dews of Hermon and Zion, that made all the ground fruitfull, this is that which hath the Lords blessing annexed to it, it is an excellent meanes unto eternall life.even life for evermore, Psalm 133. 1, 2, 3. I say this is a very comely thing, to see any brothers to dwell together in unity, it is like the perfume of Aaron, that made all his garments fragrantsweet, it is like the dews of Hermon and Zion, that made all the ground fruitful, this is that which hath the lords blessing annexed to it, it is an excellent means unto Eternal life.
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As the Apostle saith, If there bee any consolation in Christ, if any comfort of love,
As the Apostle Says, If there be any consolation in christ, if any Comfort of love,
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if any fellowship of the Spirit, if any bowels and mercies:
if any fellowship of the Spirit, if any bowels and Mercies:
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Fullfill yee my joy, that yee bee like-minded, having the same love, being of one accord, of one minde, Philip. 2. 1, 2. if it be so necessary for Brethren to bee united;
Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind, Philip. 2. 1, 2. if it be so necessary for Brothers to be united;
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how much more for Brethren in the Ministery? of all men, Ministers have most reason to bee of one minde,
how much more for Brothers in the Ministry? of all men, Ministers have most reason to be of one mind,
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because wee are to teach union unto others.
Because we Are to teach Union unto Others.
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Besides, if wee desire to doe what wee are commanded to doe, wee shall have enemies enough in the world.
Beside, if we desire to do what we Are commanded to do, we shall have enemies enough in the world.
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Our Tribe is a hated Tribe. Of all Offices, the office of a reprover is the most unwelcome.
Our Tribe is a hated Tribe. Of all Offices, the office of a reprover is the most unwelcome.
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Paul was counted an enemy, because hee told the Galatians the truth.Paul was counted an enemy, Because he told the Galatians the truth.
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Micaiah was hated because hee dealt truely with Ahab: people love their lusts, as their members, yea, as themselves:Micaiah was hated Because he dealt truly with Ahab: people love their Lustiest, as their members, yea, as themselves:
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Ergò of all men wee are most hated. Every man is beleeved in his own profession but wee;Ergò of all men we Are most hated. Every man is believed in his own profession but we;
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People do not hate Taylors that make them a good garment, nor a Shoo-maker that makes them a good Shooe,
People do not hate Tailors that make them a good garment, nor a Shoemaker that makes them a good Shoe,
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nor a Cook that makes them a good Feast, nor a Phisitian that makes them a good potion,
nor a Cook that makes them a good Feast, nor a physician that makes them a good potion,
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nor a good Lawyer that makes them a good suite, though these doe but provide for the body,
nor a good Lawyer that makes them a good suit, though these do but provide for the body,
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and yet wee that provide for peoples soules, if wee make them a good Sermon that would save their soules for ever, so they would obey it;
and yet we that provide for peoples Souls, if we make them a good Sermon that would save their Souls for ever, so they would obey it;
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wee are hated for our labour.
we Are hated for our labour.
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Ergò, when Moses came to speak of Levi, that were the Ministers of Israel, hee prayes God, that God would deliver them out of the hands of their enemies, Lord smite through the loynes of them that hate him, Deut. 33. 11. I say wee have many enemies in the world,Ergò, when Moses Come to speak of Levi, that were the Ministers of Israel, he prays God, that God would deliver them out of the hands of their enemies, Lord smite through the loins of them that hate him, Deuteronomy 33. 11. I say we have many enemies in the world,
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and therefore wee had need to hang together, who ever bee at oddes, wee should stick close.
and Therefore we had need to hang together, who ever be At odds, we should stick close.
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Our message is hardly beleeved, and therefore wee had need to bee all of one minde.
Our message is hardly believed, and Therefore we had need to be all of one mind.
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The word which wee preach is adverse to flesh and blood, and therfore wee had need all joyntly to obey it, otherwise how doe wee think that wee shall perswade any others?
The word which we preach is adverse to Flesh and blood, and Therefore we had need all jointly to obey it, otherwise how do we think that we shall persuade any Others?
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Force, the more united the more strong.
Force, the more united the more strong.
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O if we would all joyn forces in one, wee might make all our Parishes quake!
O if we would all join forces in one, we might make all our Parishes quake!
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all the wicked round about, their very hearts would bee ready to faile them, if every Pulpit did rowze them.
all the wicked round about, their very hearts would be ready to fail them, if every Pulpit did rouse them.
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If they could come in no Church, but they were made to sit upon thornes, I verily beleeve, few would have any heart to goe on in their evill doings.
If they could come in no Church, but they were made to fit upon thorns, I verily believe, few would have any heart to go on in their evil doings.
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Thirdly, another Use is, how wee see it is a very usefull and a profitable thing, that one good Minister should now and then come and help another,
Thirdly, Another Use is, how we see it is a very useful and a profitable thing, that one good Minister should now and then come and help Another,
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and preach for another, that our people may see our consent, that wee all preach the same thing,
and preach for Another, that our people may see our consent, that we all preach the same thing,
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and that is not our private preaching, but all the Ministers that are of God, are just of the same mind:
and that is not our private preaching, but all the Ministers that Are of God, Are just of the same mind:
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This made the Apostle, whensoever hee was to write to a people, that hee knew would bee somewhat backward to beleeve them, hee would joyne other Ministers with him, as consenting together with him.
This made the Apostle, whensoever he was to write to a people, that he knew would be somewhat backward to believe them, he would join other Ministers with him, as consenting together with him.
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Indeed when hee wrote unto Timothy, he would not doe it, for hee knew that hee did not need, hee knew the faithfulnesse of his heart.
Indeed when he wrote unto Timothy, he would not do it, for he knew that he did not need, he knew the faithfulness of his heart.
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But when hee writ to the Corinthians, where false Apostles had been, and had made many of them to doubt, hee joyned Sosthenes with him,
But when he writ to the Corinthians, where false Apostles had been, and had made many of them to doubt, he joined Sosthenes with him,
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as it were confirming the same thing, 1 Cor. 1. 1. when hee wrote to the Galatians, hee told them hee had Peter on his side,
as it were confirming the same thing, 1 Cor. 1. 1. when he wrote to the Galatians, he told them he had Peter on his side,
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and Barnabas and Titus, and James and John, and how the Apostles gave unto him the right hand of Fellowship, Gal. 2. 1. 9. Hee writing to the Philippians, hee joynes Timothy with him.
and Barnabas and Titus, and James and John, and how the Apostles gave unto him the right hand of Fellowship, Gal. 2. 1. 9. He writing to the Philippians, he joins Timothy with him.
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Phil. 1. 1. And so writing to Philemon, about a thing, that though hee hoped Philemon would doe,Philip 1. 1. And so writing to Philemon, about a thing, that though he hoped Philemon would do,
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yet because hee knew he might have many carnall reasons against it, hee joyns another with him, Philem. 1. This is of very good use,
yet Because he knew he might have many carnal Reasons against it, he joins Another with him, Philemon 1. This is of very good use,
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when one good Minister comes and backs anothers Ministery.
when one good Minister comes and backs another's Ministry.
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For as it is with men-pleasing Ministers, that make as if the way to heaven were easier than it is, people hope that other Ministers will come,
For as it is with Men-pleasing Ministers, that make as if the Way to heaven were Easier than it is, people hope that other Ministers will come,
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and confirming it, make it good.
and confirming it, make it good.
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Ezek. 3. 6. O they love such a Doctrine alife, and they hope there will be moe of that minde:Ezekiel 3. 6. O they love such a Doctrine alife, and they hope there will be more of that mind:
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So when they heare a strict Minister, that delivers the Word to them as it is,
So when they hear a strict Minister, that delivers the Word to them as it is,
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and as they shall finde it at last day, tush, this is so uncooth, that they hope that it is but the opinion of their precise Minister,
and as they shall find it At last day, tush, this is so uncouth, that they hope that it is but the opinion of their precise Minister,
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and that no body else is of his minde.
and that no body Else is of his mind.
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Now when God shall bring a cloud of witnesses, it is I say, of very good use.
Now when God shall bring a cloud of Witnesses, it is I say, of very good use.
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I confesse that when a Minister speaketh the truth, though no body else come to set it on besides him, hee shall bee a witnesse against all the people that will not beleeve,
I confess that when a Minister speaks the truth, though no body Else come to Set it on beside him, he shall be a witness against all the people that will not believe,
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and vext at the voyce of his preaching. Noah condemned all the world, albeit there were none but hee.
and vexed At the voice of his preaching. Noah condemned all the world, albeit there were none but he.
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But yet symphony and agreement, and the consent of the Ministers of God, is an Ordinance of God when it may conveniently bee had.
But yet symphony and agreement, and the consent of the Ministers of God, is an Ordinance of God when it may conveniently be had.
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Thus I have spoken of this second point of Doctrine, of the unity of Ministers, To the Angell of the Church in Sardis. I acknowledge this point is not so much for the generall profit of you all.
Thus I have spoken of this second point of Doctrine, of the unity of Ministers, To the Angel of the Church in Sardis. I acknowledge this point is not so much for the general profit of you all.
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But you must bear with me, for handling of it. Wee shall come now to you ere long.
But you must bear with me, for handling of it. we shall come now to you ere long.
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For I am sure, if any portion of Scripture may doe us good, in these dead times, the Treating of this Epistle may.
For I am sure, if any portion of Scripture may do us good, in these dead times, the Treating of this Epistle may.
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And yet it is not lost time, to speak unto the Ministers, if by any meanes I may provoke my self,
And yet it is not lost time, to speak unto the Ministers, if by any means I may provoke my self,
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and my Brethren, to the abounding in the unity of the Spirit, and of Faith, and heart and minde, for the further spreading and enforcing of good.
and my Brothers, to the abounding in the unity of the Spirit, and of Faith, and heart and mind, for the further spreading and enforcing of good.
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Revel. 3. 1. And unto the Angell of the Church in Sardis, write: these things, saith hee that hath the seven Spirits of God, and the seven Starres.
Revel. 3. 1. And unto the Angel of the Church in Sardis, write: these things, Says he that hath the seven Spirits of God, and the seven Stars.
vvb. crd crd cc p-acp dt n1 pp-f dt n1 p-acp np1, vvb: d n2, vvz pns31 cst vhz dt crd n2 pp-f np1, cc dt crd n2.
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I know thy works, that thou hast a name, that thou livest and art dead. And unto the Angel of the Church in Sardis, write.
I know thy works, that thou hast a name, that thou Livest and art dead. And unto the Angel of the Church in Sardis, write.
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YEE have had two Doctrines from hence, concerning Gods Ministers:
YE have had two Doctrines from hence, Concerning God's Ministers:
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I told you there is one more, and then I have done, and so will proceed. The Doctrine is this:
I told you there is one more, and then I have done, and so will proceed. The Doctrine is this:
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That a Minister may bee in fault, that the people are dead, that they have no more heart to good things, that they are so ignorant, That a Minister may be in fault, that the people Are dead, that they have no more heart to good things, that they Are so ignorant,
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so cold, so ungodly, so worldly, so vain as they are. I say the Minister may bee in the fault;so cold, so ungodly, so worldly, so vain as they Are. I say the Minister may be in the fault;
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The point is very clear from this place.
The point is very clear from this place.
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The Lord being to reprove the people here of Sardis, for their deadnesse in Religion, he directs his reproof to their Minister.
The Lord being to reprove the people Here of Sardis, for their deadness in Religion, he directs his reproof to their Minister.
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To the Angel of the Church in Sardis, write: I know thy works, that thou hast a name, that thou livest and art dead.
To the Angel of the Church in Sardis, write: I know thy works, that thou hast a name, that thou Livest and art dead.
p-acp dt n1 pp-f dt n1 p-acp np1, vvb: pns11 vvb po21 n2, cst pns21 vh2 dt n1, cst pns21 vv2 cc n1 j.
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Hee accuses the Minister for the deadnesse of the Church, that was committed to his charge, hee meanes the Church,
He accuses the Minister for the deadness of the Church, that was committed to his charge, he means the Church,
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but hee speakes to the Minister.
but he speaks to the Minister.
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You will say, how doe yee prove that hee means the Church? I Answer, there be three places that doe manifest the same.
You will say, how do ye prove that he means the Church? I Answer, there be three places that do manifest the same.
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The one is Revel. 1. 4. There John tells us, that hee indeed writes to the Churches,
The one is Revel. 1. 4. There John tells us, that he indeed writes to the Churches,
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for that in the inscription of every Epistle, the Minister onely bee named.
for that in the inscription of every Epistle, the Minister only be nam.
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John to the seven Churches in Asia. So that this latter is sent to the Church that is in Sardis. John meanes it to the Church,John to the seven Churches in Asia. So that this latter is sent to the Church that is in Sardis. John means it to the Church,
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and not onely to the Minister.
and not only to the Minister.
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A second place is Rev. 1. 11. what thou seest write to the seven Churches in Asia, to Ephesus, to Smyrna, to Pergamus, to Thyatira, to Sardis, to Philadelphia, and Laodicea. The third is, the conclusion of every Epistle. Where it is said thus:
A second place is Rev. 1. 11. what thou See write to the seven Churches in Asia, to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and Laodicea. The third is, the conclusion of every Epistle. Where it is said thus:
dt ord n1 vbz n1 crd crd r-crq pns21 vv2 vvi p-acp dt crd n2 p-acp np1, p-acp np1, p-acp np1, p-acp np1, p-acp np1, p-acp np1, p-acp np1, cc np1. dt ord vbz, dt n1 pp-f d n1. c-crq pn31 vbz vvn av:
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Hee that hath an eare, let him hear what the Spirit saith unto the Churches, Rev. 3. 6. and so it is at the closure of every Letter, to all the rest of the Churches,He that hath an ear, let him hear what the Spirit Says unto the Churches, Rev. 3. 6. and so it is At the closure of every letter, to all the rest of the Churches,
pns31 cst vhz dt n1, vvb pno31 vvi r-crq dt n1 vvz p-acp dt n2, n1 crd crd cc av pn31 vbz p-acp dt n1 pp-f d n1, p-acp d dt n1 pp-f dt n2,
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and therefore the Holy Ghost there accuses the Church of Sardis of deadnesse.
and Therefore the Holy Ghost there accuses the Church of Sardis of deadness.
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I know thy works that thou art dead, and yet hee directs it to the Minister of the Church,
I know thy works that thou art dead, and yet he directs it to the Minister of the Church,
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as a thing that concernes him, and that may bee laid to his charge, and that hee is faulty in.
as a thing that concerns him, and that may be laid to his charge, and that he is faulty in.
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To the Angel of the Church in Sardis write. I know thy works that thou hast a name, that thou livest and art dead.
To the Angel of the Church in Sardis write. I know thy works that thou hast a name, that thou Livest and art dead.
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That is, thou hast a dead-hearted people, and thou art the cause of it:
That is, thou hast a deadhearted people, and thou art the cause of it:
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Thou dost not doe thy duty, thou dost not doe what lies in thee for to quicken them.
Thou dost not do thy duty, thou dost not do what lies in thee for to quicken them.
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But thou art too remisse in thy Ministery, and therefore their deadnesse may bee imputed unto thee.
But thou art too remiss in thy Ministry, and Therefore their deadness may be imputed unto thee.
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Thus you see the Doctrine is very plain from the words. The good or bad estate of a people dependeth much upon the Minister.
Thus you see the Doctrine is very plain from the words. The good or bad estate of a people dependeth much upon the Minister.
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Commonly wee see it so fall out, as the Prophet Hosea said, Like people, like Priest, Hos. 4. 9. Like sheepherd like sheep.
Commonly we see it so fallen out, as the Prophet Hosea said, Like people, like Priest, Hos. 4. 9. Like shepherd like sheep.
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Such as the builder is, such is the building, as is the Husbandman, so is the husbandry.
Such as the builder is, such is the building, as is the Husbandman, so is the Husbandry.
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This wee may finde throughout all these Epistles, where the Minister is commended, the people are commended.
This we may find throughout all these Epistles, where the Minister is commended, the people Are commended.
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Where the Minister is taxed, the people are taxed.
Where the Minister is taxed, the people Are taxed.
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And therefore they stand and fall together, they swim and sink together, a wicked Minister, a wicked people,
And Therefore they stand and fallen together, they swim and sink together, a wicked Minister, a wicked people,
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an ignorant Minister, an ignorant people;
an ignorant Minister, an ignorant people;
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and so a good Minister, the people either are a good people, or else they are Monsters;
and so a good Minister, the people either Are a good people, or Else they Are Monsters;
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nay, if the Minister bee good, though the world in his Parish bee never so wretched,
nay, if the Minister be good, though the world in his Parish be never so wretched,
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yet hee hath a good people, the Church of God in his Parish, is very good, commonly.
yet he hath a good people, the Church of God in his Parish, is very good, commonly.
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Well then, wee have gotten our point out.
Well then, we have got our point out.
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The Minister may bee in fault, that the people are dead, I doe not say, it is alwaies thus.
The Minister may be in fault, that the people Are dead, I do not say, it is always thus.
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For first, the Minister may bee lively, and yet the people dead.
For First, the Minister may be lively, and yet the people dead.
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The Lord tells us that Ezekiel had a stiffehearted people, Ezek. 2. 4. and yet hee was not to bee blamed, themselves were in all the fault.
The Lord tells us that Ezekielem had a stiffehearted people, Ezekiel 2. 4. and yet he was not to be blamed, themselves were in all the fault.
dt n1 vvz pno12 d np1 vhd dt j n1, np1 crd crd cc av pns31 vbds xx pc-acp vbi vvn, px32 vbdr p-acp d dt n1.
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So Isaiah had a dullhearted people:
So Isaiah had a dullhearted people:
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All the day long have I stretched out my hands to a disobedient and gain-saying people, Rom. 10. 21. and therefore I doe not say it was alwaies thus.
All the day long have I stretched out my hands to a disobedient and gainsaying people, Rom. 10. 21. and Therefore I do not say it was always thus.
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Nay, Secondly, sometimes the people are the cause of the Ministers deadnesse.
Nay, Secondly, sometime the people Are the cause of the Ministers deadness.
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The Jewes hardnesse of heart under the Ministery of Jonas, was the cause why Jonas had no heart to goe unto Niniveh. O thought hee,
The Jews hardness of heart under the Ministry of Jonah, was the cause why Jonah had no heart to go unto Nineveh. Oh Thought he,
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if Israel will not heare mee, much lesse will Niniveh heare mee.
if Israel will not hear me, much less will Nineveh hear me.
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Thus the people deaded Jeremiah at one time, that hee had little or no heart to preach for a fit.
Thus the people deadened Jeremiah At one time, that he had little or no heart to preach for a fit.
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Then I said, I will not make mention of him, nor speak any more in his name, Jer. 20. 9. Thus Ezekiel was deaded a while, by his people too.Then I said, I will not make mention of him, nor speak any more in his name, Jer. 20. 9. Thus Ezekielem was deadened a while, by his people too.
av pns11 vvd, pns11 vmb xx vvi n1 pp-f pno31, ccx vvi d dc p-acp po31 n1, np1 crd crd av np1 vbds vvn dt n1, p-acp po31 n1 av.
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I came to them of the Captivity at Telabib, and I sate where they sate,
I Come to them of the Captivity At Telabib, and I sat where they sat,
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and remained there astonisht among them seven daies, Ezek. 3. 15. The Lord was fain to rowze his heart up,
and remained there astonished among them seven days, Ezekiel 3. 15. The Lord was fain to rouse his heart up,
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and to tell him hee would require their blood of him, before hee could pluck up a good heart to Preach livelily among them; The people deaded him. Nay more,
and to tell him he would require their blood of him, before he could pluck up a good heart to Preach livelily among them; The people deadened him. Nay more,
cc pc-acp vvi pno31 pns31 vmd vvi po32 n1 pp-f pno31, c-acp pns31 vmd vvi a-acp dt j n1 pc-acp vvi av-j p-acp pno32; dt n1 vvd pno31. uh-x av-dc,
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Thirdly, sometimes the Lord locks up his good Ministers, and suffers them to bee straitned in their utterance, and other gifts.
Thirdly, sometime the Lord locks up his good Ministers, and suffers them to be straitened in their utterance, and other Gifts.
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May bee the people are ready to lay all the blame upon their Ministers. O how tongue-tyed are they!
May be the people Are ready to lay all the blame upon their Ministers. O how tongue-tied Are they!
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and it is their negligence, and torpor:
and it is their negligence, and torpor:
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Whereas it is for the peoples sinnes, thus the Lord lockt up Ezekiel, for the peoples sinnes.
Whereas it is for the peoples Sins, thus the Lord locked up Ezekielem, for the peoples Sins.
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I will make thy tongue cleave to the roofe of thy mouth, and thou shalt bee dumb, I will make thy tongue cleave to the roof of thy Mouth, and thou shalt be dumb,
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and shalt not bee to them areprover, for they are a rebellious house, Ezek. 3. 26. Nay,and shalt not be to them areprover, for they Are a rebellious house, Ezekiel 3. 26. Nay,
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Fourthly, Sometimes peoples sinnes are the cause why their Ministers are quite dead, and have no life at all in them, the Lord sends foolish Ministers among them, meerely because of their sinnes.
Fourthly, Sometime peoples Sins Are the cause why their Ministers Are quite dead, and have no life At all in them, the Lord sends foolish Ministers among them, merely Because of their Sins.
ord, av ng1 n2 vbr dt n1 c-crq po32 n2 vbr av j, cc vhb dx n1 p-acp d p-acp pno32, dt n1 vvz j n2 p-acp pno32, av-j c-acp pp-f po32 n2.
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So it was in Hosea's time.
So it was in Hosea's time.
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The Prophet is a foole, the spirituall man is mad, for the multitudes of thy iniquity, Hos. 9. 7. Mark, they had fooles for their Ministers;
The Prophet is a fool, the spiritual man is mad, for the Multitudes of thy iniquity, Hos. 9. 7. Mark, they had Fools for their Ministers;
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fooles, besotted Ministers, giddy Ministers, Ministers that were wilde, and like mad men; you will say, these were the causes of much sin to the people:
Fools, besotted Ministers, giddy Ministers, Ministers that were wild, and like mad men; you will say, these were the Causes of much since to the people:
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No, saith the Text, the peoples sinnes were the cause of such Ministers. The Prephet is a foole, the spirituall man mad, for the multitude of thine iniquity.
No, Says the Text, the peoples Sins were the cause of such Ministers. The Prophet is a fool, the spiritual man mad, for the multitude of thine iniquity.
uh-dx, vvz dt n1, dt ng1 n2 vbdr dt n1 pp-f d n2. dt n1 vbz dt n1, dt j n1 j, p-acp dt n1 pp-f po21 n1.
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These foure exceptions then there been of the point.
These foure exceptions then there been of the point.
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Otherwise the point is too too true, that the Minister may bee in fault that the people are dead.
Otherwise the point is too too true, that the Minister may be in fault that the people Are dead.
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You see here the Church of Sardis was grown dead, and the Lord faults the Angel of the Church for it.
You see Here the Church of Sardis was grown dead, and the Lord Faults the Angel of the Church for it.
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I know thy works that thou art dead. I know thy works that thou art dead.
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The like is said of Laodicea. Loadicea, was grown horrible lukewarme, no zeale of God, they were neither hot nor cold,
The like is said of Laodicea. Laodicea, was grown horrible lukewarm, no zeal of God, they were neither hight nor cold,
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and the Lord imputes it to the Angel of Laodicea: I know thy works, that thou art neither hot nor cold,
and the Lord imputes it to the Angel of Laodicea: I know thy works, that thou art neither hight nor cold,
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and therefore I will spue thee out of my mouth, Revel. 3. 14, 15, 16. The same is said of the Church of Ephesus, that they had left their first love,
and Therefore I will spue thee out of my Mouth, Revel. 3. 14, 15, 16. The same is said of the Church of Ephesus, that they had left their First love,
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and yet the Lord hits the Angell in the teeth with it.
and yet the Lord hits the Angel in the teeth with it.
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I have somewhat against thee, because thou hast left thy first love, Rev. 2. 4. Beloved, the last day I spake of the Ministers concord and unity, to the Angel of the Church, all the Ministers should bee as one man,I have somewhat against thee, Because thou hast left thy First love, Rev. 2. 4. beloved, the last day I spoke of the Ministers concord and unity, to the Angel of the Church, all the Ministers should be as one man,
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as if they made up one and the same Angel. And therefore our Saviour Christ made choyce of Brethren, and Kinksfolkes.
as if they made up one and the same Angel. And Therefore our Saviour christ made choice of Brothers, and Kinksfolkes.
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Simon and Andrew his Brother, James and John his Brother.Simon and Andrew his Brother, James and John his Brother.
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St. Peters bark is a fisher-boat, not a man of Warre, it is not furnisht with mortall Engines,
Saint Peter's bark is a Fisherboat, not a man of War, it is not furnished with Mortal Engines,
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but onely with nets to catch fish. If Peter were reproved for drawing upon Malchus, what reproofe had hee been worthy of,
but only with nets to catch Fish. If Peter were reproved for drawing upon Malchus, what reproof had he been worthy of,
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if hee had drawn upon any of his fellows? this was the Theme, that wee spake of the last day.
if he had drawn upon any of his Fellows? this was the Theme, that we spoke of the last day.
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Now then let us speak of the influence that a Minister hath in his people, hee may bee the cause of his peoples deadnesse,
Now then let us speak of the influence that a Minister hath in his people, he may be the cause of his peoples deadness,
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if hee doe not take heed. And this hee may bee three waies; first, by his not preaching;
if he do not take heed. And this he may be three ways; First, by his not preaching;
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secondly, by his dead manner of preaching; thirdly, by his dead manner of Life, and Conversation.
secondly, by his dead manner of preaching; Thirdly, by his dead manner of Life, and Conversation.
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First, I say, by his not preaching, yee know the Word of God is the word of life, Phil. 2. 16. The Word is that which quickeneth the heart,
First, I say, by his not preaching, ye know the Word of God is the word of life, Philip 2. 16. The Word is that which Quickeneth the heart,
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as David saith, Thy Word hath quickned mee, Psal. 119. 50. Now when Ministers doe not preach it, this deads peoples hearts.
as David Says, Thy Word hath quickened me, Psalm 119. 50. Now when Ministers do not preach it, this deads peoples hearts.
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Wee see this in those places where the due preaching of the Word is wanting, people are dead to all goodnesse;
we see this in those places where the due preaching of the Word is wanting, people Are dead to all Goodness;
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nay, they that had some quicknesse in them before, doe lose them more and more:
nay, they that had Some quickness in them before, do loose them more and more:
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As Solomon saith, Where there is no vision the people perish, Prov. 29. 18. that is, where preaching is defective, the people die, they are spiritually dead in trespasses, and in sins.
As Solomon Says, Where there is no vision the people perish, Curae 29. 18. that is, where preaching is defective, the people die, they Are spiritually dead in Trespasses, and in Sins.
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Can a man live without bread, or without food? no more can people live without constant preaching.
Can a man live without bred, or without food? no more can people live without constant preaching.
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The Word is the bread of life, now when this is not broken unto people, they must needs dye.
The Word is the bred of life, now when this is not broken unto people, they must needs die.
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Mark, how Zachary describes them that are without preaching, They are such as fit in darknesse,
Mark, how Zachary describes them that Are without preaching, They Are such as fit in darkness,
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and in the shadow of death, Luk. 1. 79. that is, they are blinde and ignorant,
and in the shadow of death, Luk. 1. 79. that is, they Are blind and ignorant,
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and livelesse, dead while they live, they are wicked, and abominable, in the power of Satan, under the wrath of God, strangers from the life of God;
and Lifeless, dead while they live, they Are wicked, and abominable, in the power of Satan, under the wrath of God, Strangers from the life of God;
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such Ministers as doe not preach constantly, they are soule-murtherers, they are guilty of their peoples blood, they doe not give them that which should quicken them up unto eternall life, they should quicken them up unto newnesse of life, but they doe not;
such Ministers as do not preach constantly, they Are Soul-murderers, they Are guilty of their peoples blood, they do not give them that which should quicken them up unto Eternal life, they should quicken them up unto newness of life, but they do not;
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they should powre in the words of eternall life into their hearts, but they doe not;
they should pour in the words of Eternal life into their hearts, but they do not;
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people are naturally dead to Prayer, and dead to communion with God, and dead to all holinesse, they have no heart to purenesse and righteousnesse of walking,
people Are naturally dead to Prayer, and dead to communion with God, and dead to all holiness, they have no heart to pureness and righteousness of walking,
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and such Ministers doe not study to revive them.
and such Ministers do not study to revive them.
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Secondly, as a Minister may bee the cause of his peoples deadnesse by his not Preaching,
Secondly, as a Minister may be the cause of his peoples deadness by his not Preaching,
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so he may be the cause of their deadnesse by his Preaching, when the manner of it is dead.
so he may be the cause of their deadness by his Preaching, when the manner of it is dead.
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Preaching may be dead in the manner of it, 7 waies, First, When it is too generall, when they preach onely in generall.
Preaching may be dead in the manner of it, 7 ways, First, When it is too general, when they preach only in general.
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That which wee say is very good, for the generall, but wee doe not apply our selves, to every particular mans Conscience, this •eads peoples hearts.
That which we say is very good, for the general, but we do not apply our selves, to every particular men Conscience, this •eads peoples hearts.
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Beloved, it is particular Preaching that does people good.
beloved, it is particular Preaching that does people good.
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When Nathan told David, Thou are the man, 2 Sam. 12. 7. this stirred Davids heart.
When Nathan told David, Thou Are the man, 2 Sam. 12. 7. this stirred Davids heart.
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When Peter had said to his hearers, Yee have crucifyed Christ, Act. 2. 36. This prickt them to the heart. Generall preaching cannot quicken. First, because generalls cannot act.
When Peter had said to his hearers, Ye have Crucified christ, Act. 2. 36. This pricked them to the heart. General preaching cannot quicken. First, Because generals cannot act.
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Actio est singularium, as wee say. Its onely a particular, works. Let a man preach home and in particular, and this will work on the hearers.Actio est singularium, as we say. Its only a particular, works. Let a man preach home and in particular, and this will work on the hearers.
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This made Michah a powerfull Preacher, when hee preached particularly to his peoples Conscience. Truely, I am full of power by the Spirit of the Lord, and of judgement,
This made Micah a powerful Preacher, when he preached particularly to his peoples Conscience. Truly, I am full of power by the Spirit of the Lord, and of judgement,
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and of might, to declare unto Jacob his transgression, and to Israel his sin, Mich. 3. 8. this made him a powerfull Prophet to quicken up his people,
and of might, to declare unto Jacob his Transgression, and to Israel his since, Mich. 3. 8. this made him a powerful Prophet to quicken up his people,
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because hee told every man his sin, and smote every man conscience for his transgression.
Because he told every man his since, and smote every man conscience for his Transgression.
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No man is stirred till hee feeles his case laid open, till hee sees the Minister beates upon him, and hit him;
No man is stirred till he feels his case laid open, till he sees the Minister beats upon him, and hit him;
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till the Minister treads hard upon his toes, hee will never cry out. Secondly, Generall Preaching leaves the Sermon to the people to apply it;
till the Minister treads hard upon his toes, he will never cry out. Secondly, General Preaching leaves the Sermon to the people to apply it;
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now the people will never apply it while the world stands. Nay, David himself would not apply, as long as Nathan dealt with him in generall,
now the people will never apply it while the world Stands. Nay, David himself would not apply, as long as Nathan dealt with him in general,
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as long as Nathan was speaking of a man in the clouds, a rich man that had wronged a poore man, Davids heart was as whole as a fish, till hee came to Thou art Him. Now hee cries out, I have sinned. Nathan was fain to make application.
as long as Nathan was speaking of a man in the Clouds, a rich man that had wronged a poor man, Davids heart was as Whole as a Fish, till he Come to Thou art Him. Now he cries out, I have sinned. Nathan was fain to make application.
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For David would never have done it else:
For David would never have done it Else:
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Will a truantly Boy ever whip himself? the Master may lay the rod before him,
Will a truantly Boy ever whip himself? the Master may lay the rod before him,
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but except the Master lay it on, hee will goe scot-free if hee can.
but except the Master lay it on, he will go Scot free if he can.
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The words of the wise are as goods and as nailes fastened by the Masters of Assemblies, Eccles. 12. 11. Mark, the Masters of Assemblies must fasten them into the post, lay the nailes by, the post it self will never knock them in;The words of the wise Are as goods and as nails fastened by the Masters of Assemblies, Eccles. 12. 11. Mark, the Masters of Assemblies must fasten them into the post, lay the nails by, the post it self will never knock them in;
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So, though the Sermon bee never so good a naile; yet hee must knock it in, the people will never doe it.
So, though the Sermon be never so good a nail; yet he must knock it in, the people will never do it.
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The Prophet Jehu must come and say to Jehosaphat, Shouldst thou help the ungodly? Wrath is upon thee from the Lord, 2 Chron. 19. 2. Hee fastened in the naile;
The Prophet Jehu must come and say to Jehoshaphat, Shouldst thou help the ungodly? Wrath is upon thee from the Lord, 2 Chronicles 19. 2. He fastened in the nail;
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though Jehosaphat were a good man, yet the Prophet knew he would not do it.
though Jehoshaphat were a good man, yet the Prophet knew he would not do it.
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Nay, people are so farre from applying the word unto themselves, that they will apply it to any body else rather than to themselves, the Minister met with such a one to day, there was a lesson for him:
Nay, people Are so Far from applying the word unto themselves, that they will apply it to any body Else rather than to themselves, the Minister met with such a one to day, there was a Lesson for him:
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But none will say, this was for mee, and I am a vile wretch, and vengeance hangs over mee,
But none will say, this was for me, and I am a vile wretch, and vengeance hangs over me,
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unlesse I doe amend, and therefore certainly generall Peaching, is a dead manner of preaching.
unless I do amend, and Therefore Certainly general Peaching, is a dead manner of preaching.
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Thirdly, Generall Preaching is confused, when Ministers tell people they must repent, and beleeve, and serve God,
Thirdly, General Preaching is confused, when Ministers tell people they must Repent, and believe, and serve God,
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and bee godly, and carry themselves well, in all their places and callings.
and be godly, and carry themselves well, in all their places and callings.
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When they doe thus in generall, this is like, as if the trump should give an uncertain sound,
When they do thus in general, this is like, as if the trump should give an uncertain found,
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like the noise in a battle, a confused noise, as the Prophet speaks, Esa. 9. 5. Like the confusion in Ephesus, Great is Diana of the Ephesians, they kept a great stirre, Act. 19. 32. the Text saith, The assembly was confused, and the more part knew not wherefore they were come together, so while wee preach onely in the generall, Great is the Lord Jesus Christ,
like the noise in a battle, a confused noise, as the Prophet speaks, Isaiah 9. 5. Like the confusion in Ephesus, Great is Diana of the Ephesians, they kept a great stir, Act. 19. 32. the Text Says, The assembly was confused, and the more part knew not Wherefore they were come together, so while we preach only in the general, Great is the Lord jesus christ,
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and wee are great sinners, and great is the need of repentance, but wee neither tell the people how,
and we Are great Sinners, and great is the need of Repentance, but we neither tell the people how,
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nor when, nor who, nor what:
nor when, nor who, nor what:
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may bee our Sermons may keep some pudder in mens Consciences, but people have no distinct edification, they goe away and say, O it was a very godly Sermon, I pray God give us grace to follow it!
may be our Sermons may keep Some pudder in men's Consciences, but people have no distinct edification, they go away and say, Oh it was a very godly Sermon, I pray God give us grace to follow it!
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But no man is the better.
But no man is the better.
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They heare admirable things about repentance, but they are not taught how to goe about it, there they are at a losse.
They hear admirable things about Repentance, but they Are not taught how to go about it, there they Are At a loss.
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They remember gracious things about the serving of God, and about a good Conscience, and the like.
They Remember gracious things about the serving of God, and about a good Conscience, and the like.
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But they know not how in the earth to set about these things to any purpose,
But they know not how in the earth to Set about these things to any purpose,
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if ever wee would quicken our peoples hearts, wee must let them see distinctly, the will of God concerning them, the particular means,
if ever we would quicken our peoples hearts, we must let them see distinctly, the will of God Concerning them, the particular means,
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and helps, and signes of it, the particular motives, and Arguments to it, the particular circumstances of it, the particular hinderances;
and helps, and Signs of it, the particular motives, and Arguments to it, the particular Circumstances of it, the particular hindrances;
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lets, and impediments of doing of it, and you can never doe the will of God,
lets, and impediments of doing of it, and you can never do the will of God,
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as long as yee doe thus and thus, and this course will break your neck, this practise of yours will bee your utter undoing:
as long as ye do thus and thus, and this course will break your neck, this practice of yours will be your utter undoing:
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when people heare distinct Preaching, this doth them good, if any thing will.
when people hear distinct Preaching, this does them good, if any thing will.
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Generall Preaching is like the setting of good Physick before the Patient, without giving him directions for the taking of it.
General Preaching is like the setting of good Physic before the Patient, without giving him directions for the taking of it.
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Fourthly, Generall Preaching is deceitfull, Est dolus in generalibus, as wee say, there is deceit in the generalls, wee Preach that people must love God,
Fourthly, General Preaching is deceitful, Est dolus in generalibus, as we say, there is deceit in the generals, we Preach that people must love God,
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and feare him, and thank him, and they must bee new men, and they must leave their sinnes,
and Fear him, and thank him, and they must be new men, and they must leave their Sins,
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and they must Pray, and hear the Word, and they must doe every thing to Gods glory.
and they must Pray, and hear the Word, and they must do every thing to God's glory.
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Now mark what deceit there is in such preaching as this; this is in the generall:
Now mark what deceit there is in such preaching as this; this is in the general:
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People goe away, and deceive themselves in the particular.
People go away, and deceive themselves in the particular.
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They think they serve God, and they love God, or else they were not worthy to live;
They think they serve God, and they love God, or Else they were not worthy to live;
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they think they say their Prayers every day, and that they are thankfull unto him, they never eate their meat,
they think they say their Prayers every day, and that they Are thankful unto him, they never eat their meat,
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but they say Grace, they never recover out of si•knesse, but they blesse God;
but they say Grace, they never recover out of si•knesse, but they bless God;
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Whereas if we should deale with these men in particular, it would appear, they are haters of God, they are gracelesse and unthankfull wretches;
Whereas if we should deal with these men in particular, it would appear, they Are haters of God, they Are graceless and unthankful wretches;
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they never prayed true Prayer to God in all their lives:
they never prayed true Prayer to God in all their lives:
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hence it is that people generally like a generall Minister, Why? they can goe along with such a man and be heart-whole.
hence it is that people generally like a general Minister, Why? they can go along with such a man and be heart-whole.
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But now if a particular Minister should come and tell them they are worldly, and mockers of God and all goodnesse,
But now if a particular Minister should come and tell them they Are worldly, and mockers of God and all Goodness,
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as they are in very good deed;
as they Are in very good deed;
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they cannot abide him, they would say wherein? Such were the Jewes under the overly Ministery of the Priests.
they cannot abide him, they would say wherein? Such were the Jews under the overly Ministry of the Priests.
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When Malachy dealt particularly with them, saith hee, Yee have despised the name of the Lord:
When Malachy dealt particularly with them, Says he, Ye have despised the name of the Lord:
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Wherin say they? Mal. 1. 6. Yee have wearied the Lord with your words:
Wherein say they? Malachi 1. 6. Ye have wearied the Lord with your words:
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Wherein, say they, have wee wearied him? Mal. 2. 17. Yee have robbed God: Wherein have wee robbed him, say they? Mal. 3. 8. Your words have been stout against the Lord, yet their answer was, Wherein have wee spoken so much against the Lord? Mal. 3. 13. Alas, alas!Wherein, say they, have we wearied him? Malachi 2. 17. Ye have robbed God: Wherein have we robbed him, say they? Malachi 3. 8. Your words have been stout against the Lord, yet their answer was, Wherein have we spoken so much against the Lord? Malachi 3. 13. Alas, alas!
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their Priests had taught them onely in generall, and therefore when the Prophet was to deale particularly with them,
their Priests had taught them only in general, and Therefore when the Prophet was to deal particularly with them,
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and told them what vile courses they took, they cryed, wherein? and whereof? and why doe you say so of us? hee was forced to come to particulars.
and told them what vile courses they took, they cried, wherein? and whereof? and why do you say so of us? he was forced to come to particulars.
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Otherwise they would have gone away and blessed themselves. Fifthly, Generall Preaching lets people see their sinnes if they will.
Otherwise they would have gone away and blessed themselves. Fifthly, General Preaching lets people see their Sins if they will.
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But beloved this will doe no good, if wee let you see your sins, if you will;
But Beloved this will do no good, if we let you see your Sins, if you will;
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wee must make you see your sinnes.
we must make you see your Sins.
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Son of man, cause Jerusalem to know her abominations, Ezek. 16. 2. Wee must not onely let you understand,Son of man, cause Jerusalem to know her abominations, Ezekiel 16. 2. we must not only let you understand,
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if yee will, it is said of the good Priests, that they caused the people to understand, Neh. 8. 8. Naturally people love their own selves and their lusts,
if ye will, it is said of the good Priests, that they caused the people to understand, Neh 8. 8. Naturally people love their own selves and their Lustiest,
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and they will not see them till they needs must, they doe not love to bee precise, they will not willingly yeeld that they must bee so strict,
and they will not see them till they needs must, they do not love to be precise, they will not willingly yield that they must be so strict,
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and so mortified, as the Lord Jesus will have them, if they mean to bee saved,
and so mortified, as the Lord jesus will have them, if they mean to be saved,
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and therefore if they can put it off they will;
and Therefore if they can put it off they will;
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shew them there is a difference between people and people, some are the people of God,
show them there is a difference between people and people, Some Are the people of God,
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and some are the children of the devill, some are the redeemed of Christ, and some have nothing to doe with Christ, some are clean, and some are unclean;
and Some Are the children of the Devil, Some Are the redeemed of christ, and Some have nothing to do with christ, Some Are clean, and Some Are unclean;
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though wee show them the difference between these two, they will shut their eies if they can.
though we show them the difference between these two, they will shut their eyes if they can.
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Generall preaching does no more, it shews them these things.
General preaching does not more, it shows them these things.
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But may be neither the Minister nor they will see for all that, now wee must cause them to discern whether they wil or no, if we can.
But may be neither the Minister nor they will see for all that, now we must cause them to discern whither they will or no, if we can.
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They shall teach my people the difference between the holy and profane, & cause them to discerne between the uncleane,
They shall teach my people the difference between the holy and profane, & cause them to discern between the unclean,
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& the clean, Ezek. 44. 23. that is, tell them this is unclean, and this is clean;
& the clean, Ezekiel 44. 23. that is, tell them this is unclean, and this is clean;
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such and such persons are prophane, and such are holy: Hold it before their eyes, cause them to discern;
such and such Persons Are profane, and such Are holy: Hold it before their eyes, cause them to discern;
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this is the way to quicken mens hearts. Now Generall preaching does not doe thus.
this is the Way to quicken men's hearts. Now General preaching does not do thus.
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It onely puts the truth before men, that they may see if they will, but if they will not, it does not urge them, this deads our people,
It only puts the truth before men, that they may see if they will, but if they will not, it does not urge them, this deads our people,
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and does them no good, for people will not bee awakened, as long as they can shift it.
and does them no good, for people will not be awakened, as long as they can shift it.
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Sixthly, Generall Preaching is a-loft and a-loofe off, particular preaching is the most close, and the most plain,
Sixthly, General Preaching is aloft and aloof off, particular preaching is the most close, and the most plain,
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and the most sensible preaching of all, if any Preaching will sink into peoples heads, this will:
and the most sensible preaching of all, if any Preaching will sink into peoples Heads, this will:
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it makes the truth even sensible after a sort, as King James said of a Reverend Bishop of this Land, that is now dead and gone:
it makes the truth even sensible After a sort, as King James said of a Reverend Bishop of this Land, that is now dead and gone:
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This man, saith hee, Preaches as if death were at my back. This man, Says he, Preaches as if death were At my back.
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So a presse Preacher preaches, as if death were at a mans back, as if judgement and hell were at a mans back, hee brings the point home to the soules door, NONLATINALPHABET. Generalls are not plain.
So a press Preacher Preaches, as if death were At a men back, as if judgement and hell were At a men back, he brings the point home to the Souls door,. Generals Are not plain.
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Ignorant people are most led by sense.
Ignorant people Are most led by sense.
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People may live seven yeers under a generall Teacher, and bee never the nearer, such a Ministery breeds onely swimming knowledge, it does not lay the Truth at every mans doore;
People may live seven Years under a general Teacher, and be never the nearer, such a Ministry breeds only swimming knowledge, it does not lay the Truth At every men door;
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may bee they get knowledge, but their knowledge does them little good:
may be they get knowledge, but their knowledge does them little good:
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it is said of the good Levites, that they taught the people the good knowledge of the Lord, 2 Chron. 30. 22. That is, such a knowledge of the Lord,
it is said of the good Levites, that they taught the people the good knowledge of the Lord, 2 Chronicles 30. 22. That is, such a knowledge of the Lord,
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as made the people good, they laid the Truth at every mans doore, they preacht to the people as if 〈 … 〉 were at their backs.
as made the people good, they laid the Truth At every men door, they preached to the people as if 〈 … 〉 were At their backs.
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They did livelily teach them, 〈 … 〉 informe them, this did them good. Generall preaching is like an Arrow shot at rovers, that does not hit the mark,
They did livelily teach them, 〈 … 〉 inform them, this did them good. General preaching is like an Arrow shot At rovers, that does not hit the mark,
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as if the Minister would lay his Sermon on his Cushion, and never dart it into his peoples bosomes. Alas Brethren!
as if the Minister would lay his Sermon on his Cushion, and never dart it into his peoples bosoms. Alas Brothers!
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if people doe not feele our points at their backs, and like speares in their sides,
if people do not feel our points At their backs, and like spears in their sides,
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and swords in their bellies, they will feele nothing, it is naked preaching, when wee make mens estates even visible before their eyes,
and swords in their bellies, they will feel nothing, it is naked preaching, when we make men's estates even visible before their eyes,
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when wee preach so of Gods wrath, as if they saw it, when wee so set out Christ,
when we preach so of God's wrath, as if they saw it, when we so Set out christ,
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as if hee were palpable to mens senses, this quickens and no other, as Paul saith:
as if he were palpable to men's Senses, this quickens and no other, as Paul Says:
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O foolish Galatians, who hath bewitched you, that yee should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, Oh foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes jesus christ hath been evidently Set forth,
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and crucified among you? Gal. 3. 1. Mark, how sensibly hee had preached Christ to them,and Crucified among you? Gal. 3. 1. Mark, how sensibly he had preached christ to them,
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even as if hee had held him before their eies, and therfore hee saith, they were even bewitcht that they could not see them;
even as if he had held him before their eyes, and Therefore he Says, they were even bewitched that they could not see them;
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q. d. how is it possible that yee should not see him, that yee should not obey the truth, where it hath been so sensibly preached unto you,q. worser. how is it possible that ye should not see him, that ye should not obey the truth, where it hath been so sensibly preached unto you,
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and painted to the life, even before your very eyes!
and painted to the life, even before your very eyes!
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If any Preaching will quicken, this will, and therefore Generall Preaching, that will not doe the deed.
If any Preaching will quicken, this will, and Therefore General Preaching, that will not do the deed.
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Seventhly, Generall Preaching is against the nature of Preaching, for wherefore is preaching, but to take the word of God,
Seventhly, General Preaching is against the nature of Preaching, for Wherefore is preaching, but to take the word of God,
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and apply it unto people in particular, it is called the dividing of the word of truth aright, 2 Tim. 2. 15. When the Minister is a good carver, to divide to every man his portion: Conviction to the ignorant; reproofe to the offender; terrour to the obstinate; comfort to the broken heart; judgement to the wicked;
and apply it unto people in particular, it is called the dividing of the word of truth aright, 2 Tim. 2. 15. When the Minister is a good carver, to divide to every man his portion: Conviction to the ignorant; reproof to the offender; terror to the obstinate; Comfort to the broken heart; judgement to the wicked;
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mercy to the Saints, and true penitent soules; Then the Minister applies it unto every man.
mercy to the Saints, and true penitent Souls; Then the Minister Applies it unto every man.
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Preachers are Gods Harvest-men, as our Saviour Christ saith:
Preachers Are God's Harvest men, as our Saviour christ Says:
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Pray yee the Lord of the Harvest, that hee would send forth labourers ▪ 〈 ◊ 〉 his Harvest, Matth. 9. 38. Now Harvest-men, what ▪ 〈 … 〉? Doe they onely bring a sithe or a sickle into the field,Pray ye the Lord of the Harvest, that he would send forth labourers ▪ 〈 ◊ 〉 his Harvest, Matthew 9. 38. Now Harvest men, what ▪ 〈 … 〉? Do they only bring a sith or a fickle into the field,
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and give a slash, a generall slash, at one Corn of the field, as though that would fetch down all the Corn? No, they apply it to the Corn, to reap it down.
and give a slash, a general slash, At one Corn of the field, as though that would fetch down all the Corn? No, they apply it to the Corn, to reap it down.
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The preaching of a Generall Sermon is but a sickle, now except it bee applyed to all the people, it is not the way to reap in Gods harvest. Preachers are called Christs seed-men:
The preaching of a General Sermon is but a fickle, now except it be applied to all the people, it is not the Way to reap in God's harvest. Preachers Are called Christ seed-men:
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The sower went out to sow his seed, Luk. 8. 5. Now what does the seedsman? does hee onely bring in a sack of seed,The sour went out to sow his seed, Luk. 8. 5. Now what does the seedsman? does he only bring in a sack of seed,
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and powre it all on a heap in the field? does hee think that every spot of ground will draw it unto it self? No, hee sprinkles it,
and pour it all on a heap in the field? does he think that every spot of ground will draw it unto it self? No, he sprinkles it,
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and disperses it abroad, that every Lea may have its part.
and disperses it abroad, that every Lea may have its part.
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Whence comes that foolish conceit, that reading is Preaching, a tenet which many hold? the truth is, it comes from hence,
Whence comes that foolish conceit, that reading is Preaching, a tenet which many hold? the truth is, it comes from hence,
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because Generall preaching is made by most Ministers to serve the turn; Now, if this were Preaching, reading were Preaching indeed:
Because General preaching is made by most Ministers to serve the turn; Now, if this were Preaching, reading were Preaching indeed:
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But this is no preaching, preaching is the opening of the Word of God, and the applying of it, according as every man hath need.
But this is no preaching, preaching is the opening of the Word of God, and the applying of it, according as every man hath need.
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The not doing of this leaves poore people in their hardnesse and deadnesse of heart. This is the first.
The not doing of this leaves poor people in their hardness and deadness of heart. This is the First.
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Generall Preaching is such a manner of preaching, as leaves the heart dead. Secondly, Morall Preaching is a dead manner of preaching.
General Preaching is such a manner of preaching, as leaves the heart dead. Secondly, Moral Preaching is a dead manner of preaching.
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When Ministers preach honest matter, but doe not goe to the quick, they strike at the boughes:
When Ministers preach honest matter, but do not go to the quick, they strike At the boughs:
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They preach against Drunkennesse, and intemperance, and malice, and hatred, and tale-bearing, and lying, and covetousnesse,
They preach against drunkenness, and intemperance, and malice, and hatred, and talebearing, and lying, and covetousness,
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and making of shews, it is very good to preach against these things, and wee must too,
and making of shows, it is very good to preach against these things, and we must too,
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and let them know they are farre from the Kingdome of God that live in these or any other such lusts. But alas!
and let them know they Are Far from the Kingdom of God that live in these or any other such Lustiest. But alas!
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this is onely to strike at the boughes. If we would awake the Conscience indeed, wee must preach deeper then so.
this is only to strike At the boughs. If we would awake the Conscience indeed, we must preach Deeper then so.
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The axe is laid at the roote of the tree, Mat. 3. 10. John the Baptist was a lively Preacher;The axe is laid At the root of the tree, Mathew 3. 10. John the Baptist was a lively Preacher;
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now the Text shews hee did not onely strike at the boughes, but hee laid his axe at the roote of the tree.
now the Text shows he did not only strike At the boughs, but he laid his axe At the root of the tree.
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When Ministers preach onely good morall matter, this kinde of preaching does not quicken.
When Ministers preach only good moral matter, this kind of preaching does not quicken.
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First, Because Morall preaching does not hit all, many are very Morall people, that have not one whit of grace in their hearts. True, this may hit some.
First, Because Moral preaching does not hit all, many Are very Moral people, that have not one whit of grace in their hearts. True, this may hit Some.
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Paul told Felix of his intemperance, and how that there was a day of Judgement to judge all such persons, this made him tremble.Paul told Felix of his intemperance, and how that there was a day of Judgement to judge all such Persons, this made him tremble.
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Felix trembled, saith the Text, Act. 24. 25. I say, morall preaching may startle some, but it does not startle all.Felix trembled, Says the Text, Act. 24. 25. I say, moral preaching may startle Some, but it does not startle all.
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Many Heathens have been sober and temperate, and true in their speeches; and just in their dealings; and loving in their carriages; and painfull in their callings;
Many heathens have been Sobrium and temperate, and true in their Speeches; and just in their dealings; and loving in their carriages; and painful in their callings;
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as Paul saith, they have done by Nature, the things contained in the Law.
as Paul Says, they have done by Nature, the things contained in the Law.
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Now yee know the Heathens are without grace, and are not acquainted with God, neither have they any communion with God, Powre out thy wrath upon the Heathen, that know thee not, Jer. 10. 25. Mark, they have no communion with God, they doe not know Jesus Christ,
Now ye know the heathens Are without grace, and Are not acquainted with God, neither have they any communion with God, Pour out thy wrath upon the Heathen, that know thee not, Jer. 10. 25. Mark, they have no communion with God, they do not know jesus christ,
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nor the mysteries of saving Grace. So that a man may bee very finely morall, and yet bee without grace.
nor the Mysteres of Saving Grace. So that a man may be very finely moral, and yet be without grace.
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Now then, if a Minister should content himself with good morall teaching, many would goe away,
Now then, if a Minister should content himself with good moral teaching, many would go away,
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and conclude well of their own estates, though they have no grace.
and conclude well of their own estates, though they have no grace.
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Secondly, Morall preaching, those that it does hit, it does them indeed some good, but it does them not the good, it never quickens them up unto eternall life;
Secondly, Moral preaching, those that it does hit, it does them indeed Some good, but it does them not the good, it never quickens them up unto Eternal life;
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it seemeth to civillize their lives, and to reforme them a little, but it never reneweth them,
it seems to civillize their lives, and to reform them a little, but it never Reneweth them,
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neither does it put them into Jesus Christ:
neither does it put them into jesus christ:
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Let a Drunkard heare hee is a damned wretch, if hee do not give over his drunkennesse,
Let a Drunkard hear he is a damned wretch, if he do not give over his Drunkenness,
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if this Sermon hit him, what does hee say? why then I will bee sober,
if this Sermon hit him, what does he say? why then I will be Sobrium,
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and I will never bee a drunkard more. And I can tell you, this is very rare too.
and I will never be a drunkard more. And I can tell you, this is very rare too.
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But suppose it bee, hee may goe to hell for all this.
But suppose it be, he may go to hell for all this.
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Suppose wee doe make all our people morall, which were a fine thing if wee could,
Suppose we do make all our people moral, which were a fine thing if we could,
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but grant wee could, this does not quicken them together with Christ;
but grant we could, this does not quicken them together with christ;
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No, no, a man must see his vile nature, and loathe himself, and bee made to deny himselfe, to mortifie his carnall reason, to put off his corrupt will, to feele his cursed condition in himself, to bee emptyed of himself, that Christ may bee all in all to him, that hee may bee led by the Spirit of Christ,
No, no, a man must see his vile nature, and loathe himself, and be made to deny himself, to mortify his carnal reason, to put off his corrupt will, to feel his cursed condition in himself, to be emptied of himself, that christ may be all in all to him, that he may be led by the Spirit of christ,
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and guided by the word of Christ, that hee may hang onely upon the promises of God in Christ, that his minde may bee taken up with Christ,
and guided by the word of christ, that he may hang only upon the promises of God in christ, that his mind may be taken up with christ,
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and his thoughts and affections daily bee laboured to bee fixed upon the things above, none are alive unto God,
and his thoughts and affections daily be laboured to be fixed upon the things above, none Are alive unto God,
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but such, Now Morall preaching will never doe this.
but such, Now Moral preaching will never do this.
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God-forbid, I should speak against Morall preaching absolutely, or against Morality it self, it is a very good thing;
God-forbid, I should speak against Moral preaching absolutely, or against Morality it self, it is a very good thing;
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Who will not commend Abimelech for the integrity of his heart, that hee pleaded before God? Gen. 20. 5. Yee know how the Lord himself liked of it;
Who will not commend Abimelech for the integrity of his heart, that he pleaded before God? Gen. 20. 5. Ye know how the Lord himself liked of it;
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who will not say but that the young man in the Gospel, was a very commendable man, that had observed all these from his youth:
who will not say but that the young man in the Gospel, was a very commendable man, that had observed all these from his youth:
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Nay, the Text saith, That Christ, in some sense, did love him, Mark. 10. 21. Daniel told Nebuchadnezzar what an excellent thing Morality was.
Nay, the Text Says, That christ, in Some sense, did love him, Mark. 10. 21. daniel told Nebuchadnezzar what an excellent thing Morality was.
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O! saith he, If thou wilt break off thy sins, and bee righteous, hee means Morall righteousnesse towards man;
OH! Says he, If thou wilt break off thy Sins, and be righteous, he means Moral righteousness towards man;
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if thou wilt shew mercy to the poore, it may bee God will lengthen thy tranquillity, Dan. 4. 27. The Prophet Esay tell the Moabites, what a deale of good they might doe to themselves,
if thou wilt show mercy to the poor, it may be God will lengthen thy tranquillity, Dan. 4. 27. The Prophet Isaiah tell the Moabites, what a deal of good they might do to themselves,
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if they would but bee morally honest:
if they would but be morally honest:
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saith hee, Take Counsell, execute Judgement, hide the outcasts, let mine out-casts bee with thee, Esa. 16. 3. Q. d. If thou wilt bee kinde and loving to my people, thou shalt fare the better.
Says he, Take Counsel, execute Judgement, hide the outcasts, let mine outcasts bee with thee, Isaiah 16. 3. Q. worser. If thou wilt be kind and loving to my people, thou shalt fare the better.
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When the King of Babylon punished the wickednesse of Tyre, the Lord rewarded them very richly for it.
When the King of Babylon punished the wickedness of Tyre, the Lord rewarded them very richly for it.
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I have given him the Land of Egypt for his labour, saith God, because he wrought for mee, Ezek. 29. 20. Morall goodnesse is commended of God,I have given him the Land of Egypt for his labour, Says God, Because he wrought for me, Ezekiel 29. 20. Moral Goodness is commended of God,
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as well as spirituall goodnesse in Jesus Christ; Nay, it is needfull that Ministers should insist very much in pressing of morall duties,
as well as spiritual Goodness in jesus christ; Nay, it is needful that Ministers should insist very much in pressing of moral duties,
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and the godly are to bee willing to hear such Sermons, to look to just dealing, to Civill honesty, to justice between man and man;
and the godly Are to be willing to hear such Sermons, to look to just dealing, to Civil honesty, to Justice between man and man;
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How aboundant is the Scripture in urging this Theme!
How abundant is the Scripture in urging this Theme!
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it is thought by some, there is no Divinity in this, and such a Minister is not deep enough,
it is Thought by Some, there is no Divinity in this, and such a Minister is not deep enough,
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and why does hee stand so much upon such things as these, which the light of nature calls for.
and why does he stand so much upon such things as these, which the Light of nature calls for.
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But these doe greatly erre, the Holy Ghost is carefull to urge such duties as these, to bee honest.
But these do greatly err, the Holy Ghost is careful to urge such duties as these, to be honest.
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Walk honestly towards them that are without, saith the Apostle, 1 Thess. 4. 12. Let us walk honestly as in the day, saith hee, Rom. 13. 13. Provide things honest in the sight of all men, Rom. 12. 17. Nay, honesty, civill honesty between man and man is a sweet thing;Walk honestly towards them that Are without, Says the Apostle, 1 Thess 4. 12. Let us walk honestly as in the day, Says he, Rom. 13. 13. Provide things honest in the sighed of all men, Rom. 12. 17. Nay, honesty, civil honesty between man and man is a sweet thing;
vvb av-j p-acp pno32 cst vbr p-acp, vvz dt n1, crd np1 crd crd vvb pno12 vvi av-j a-acp p-acp dt n1, vvz pns31, np1 crd crd vvb n2 j p-acp dt n1 pp-f d n2, np1 crd crd uh-x, n1, j n1 p-acp n1 cc n1 vbz dt j n1;
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the Apostle himself brings it among other things, as a testimony of his sincerity:
the Apostle himself brings it among other things, as a testimony of his sincerity:
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Wee trust wee have a good conscience in all things willing to live honestly, Heb. 13. 18. O it is an excellent beauty to a servant of Jesus Christ,we trust we have a good conscience in all things willing to live honestly, Hebrew 13. 18. O it is an excellent beauty to a servant of jesus christ,
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when his Moralls are sound, and exemplary, and there cannot bee any thing that will make the profession of Religion odious in the eies of the world,
when his Morals Are found, and exemplary, and there cannot be any thing that will make the profession of Religion odious in the eyes of the world,
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then want of Morality, when Christians faile palpably in their Moralls.
then want of Morality, when Christians fail palpably in their Morals.
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May bee such a one thou wilt think, comes farre short of thee in grace, in the knowledge of good, in the beleife of the Truth, in a spirituall in-sight into the mystery of Christ;
May be such a one thou wilt think, comes Far short of thee in grace, in the knowledge of good, in the belief of the Truth, in a spiritual insight into the mystery of christ;
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O then count it a shame that hee should goe before thee in the keeping of his Word.
Oh then count it a shame that he should go before thee in the keeping of his Word.
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There cannot be a greater dis-honour unto God, than when a naturall man shall bee able to accuse thee of any dis-honesty in any kinde.
There cannot be a greater dishonour unto God, than when a natural man shall be able to accuse thee of any dishonesty in any kind.
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The Spirit of God sets it down as a great shame upon Sarah, that Abimelech, a Heathen man should be able to reprove her;
The Spirit of God sets it down as a great shame upon Sarah, that Abimelech, a Heathen man should be able to reprove her;
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Thus was shee reproved, saith the Text, Gen. 20. 16. When Jacob perceived that his sonnes had sinned against morall honesty, there in the matter of Shechem: O, saith hee, yee have made mee to stink among the Inhabitants of the land, Gen. 34. 30. Yee have troubled mee, saith hee, it was a great griefe of heart to the good man, hee knew this would bee a great dis-honour to God,Thus was she reproved, Says the Text, Gen. 20. 16. When Jacob perceived that his Sons had sinned against moral honesty, there in the matter of Shechem: Oh, Says he, ye have made me to stink among the Inhabitants of the land, Gen. 34. 30. Ye have troubled me, Says he, it was a great grief of heart to the good man, he knew this would be a great dishonour to God,
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as well as a shame unto himselfe; and therefore God forbid I should speak against a Ministers speaking for morality.
as well as a shame unto himself; and Therefore God forbid I should speak against a Ministers speaking for morality.
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Yet, Beloved this know, that this is not enough, a man may professe the name of Christ,
Yet, beloved this know, that this is not enough, a man may profess the name of christ,
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and thinke verily that hee Beleeves in Iesus Christ and be a very admirable morall man and yet never quickned up to the grace of life.
and think verily that he Believes in Iesus christ and be a very admirable moral man and yet never quickened up to the grace of life.
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Saint Paul shewes this plainly in himself.
Saint Paul shows this plainly in himself.
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I might have confidence in the flesh, if any other man might trust to that, I might be circumcised the eighth day:
I might have confidence in the Flesh, if any other man might trust to that, I might be circumcised the eighth day:
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of the stocke of Jesse: of the Tribe of Benjamin: an Hebrew, of the Hebrews: as touching the Law, a Pharisee:
of the stock of Jesse: of the Tribe of Benjamin: an Hebrew, of the Hebrews: as touching the Law, a Pharisee:
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Phil. 3. 4, 5, 6, 9. if any fine-carriaged man under heaven could hope he is right; I could before my conversion.Philip 3. 4, 5, 6, 9. if any fine-carriaged man under heaven could hope he is right; I could before my conversion.
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I was admitted into the Congregation of Christ by the Sacrament of Circumcision:
I was admitted into the Congregation of christ by the Sacrament of Circumcision:
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I was borne in the true Church of God, I had godly Parents, I was of the Common-wealth of Israel, Nay, I was a Pharisee, which was so admirable a strict order, that after his conversion, he was not ashamed to be still called a Pharisee.
I was born in the true Church of God, I had godly Parents, I was of the Commonwealth of Israel, Nay, I was a Pharisee, which was so admirable a strict order, that After his conversion, he was not ashamed to be still called a Pharisee.
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I am a Pharisee, and the sonne of a Pharisee sayes he. Act. 23. 6. He cals himself a Pharisee still:I am a Pharisee, and the son of a Pharisee Says he. Act. 23. 6. He calls himself a Pharisee still:
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Nay he was zealous, and concerning the righteousnesse of the Law, he was a very blamelesse man,
Nay he was zealous, and Concerning the righteousness of the Law, he was a very blameless man,
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so that if any faire cariaged man under Heaven were right, hee was right.
so that if any fair carriaged man under Heaven were right, he was right.
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But the truth is S. Paul Confesses that when God came to opon his eyes, he finde that he was a dead man, a vile wretch he shews, he had gone sheere to hell for all this,
But the truth is S. Paul Confesses that when God Come to opon his eyes, he find that he was a dead man, a vile wretch he shows, he had gone shear to hell for all this,
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if God had not converted him. So that morality is a poore thing.
if God had not converted him. So that morality is a poor thing.
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And yet people makes it their Idoll and trust to it, and thinke certainely they are the children of God, certainly they shall have mercy, certainly they shall to heaven.
And yet people makes it their Idol and trust to it, and think Certainly they Are the children of God, Certainly they shall have mercy, Certainly they shall to heaven.
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And how many Ministers make this to be true Religion, and preach nothing but this? This then is another way, whereby Ministers doe leave a dead Congregation by morall preaching.
And how many Ministers make this to be true Religion, and preach nothing but this? This then is Another Way, whereby Ministers do leave a dead Congregation by moral preaching.
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Thirdly, A flat preaching, is, when there is no keennesse in our Sermons, when we do not strive to stagger mens consciences that are to be staggered.
Thirdly, A flat preaching, is, when there is no keenness in our Sermons, when we do not strive to stagger men's Consciences that Are to be staggered.
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When a man goes on in a track, Preaches true doctrine, though it were to be wished that more Ministers would do thus:
When a man Goes on in a track, Preaches true Doctrine, though it were to be wished that more Ministers would do thus:
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This does not hunt the heart out of its owne starting holes: this Ministery leaves people dead.
This does not hunt the heart out of its own starting holes: this Ministry leaves people dead.
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It is said of our Saviour Christ, that the people were astonisht at his Doctrine. Matt. 7. 28. he stun'd their consciences:
It is said of our Saviour christ, that the people were astonished At his Doctrine. Matt. 7. 28. he stunned their Consciences:
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he set them at a stand, so if a Minister would quicken, hee should labour to set the wicked at a stun.
he Set them At a stand, so if a Minister would quicken, he should labour to Set the wicked At a stun.
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Yee know every wicked one gets somewhat or other to hang on, to hope they shall not be damned for all they are no better.
Ye know every wicked one gets somewhat or other to hang on, to hope they shall not be damned for all they Are no better.
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Now when a Minister sets himselfe to put his hearers to a stun;
Now when a Minister sets himself to put his hearers to a stun;
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still to startle truth in an astonishing manner, that may flash the bare truth into the soule,
still to startle truth in an astonishing manner, that may flash the bore truth into the soul,
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and to make them see their bad estates, this is quickning preaching.
and to make them see their bad estates, this is quickening preaching.
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But when a mans Ministery is cold, there is nothing to stun the heart, their heart may have its starting holes for all it, his Ministery does not labour to meet with them, this leaves people dead, a Minister that still goes on in a track, can never looke to quicken.
But when a men Ministry is cold, there is nothing to stun the heart, their heart may have its starting holes for all it, his Ministry does not labour to meet with them, this leaves people dead, a Minister that still Goes on in a track, can never look to quicken.
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First, Because a good Minister must make Conscience to bring out new things, as our Saviour Christ speakes:
First, Because a good Minister must make Conscience to bring out new things, as our Saviour christ speaks:
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The Kingdom of Heaven is like unto an Housholder, that bringeth out of his treasure things new and old, Mat. 13. 52. that is,The Kingdom of Heaven is like unto an Householder, that brings out of his treasure things new and old, Mathew 13. 52. that is,
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though he bring none but the old things that were brought before; Yet still he brings them forth as new:
though he bring none but the old things that were brought before; Yet still he brings them forth as new:
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He labours to keepe the Word stil new unto the heart, the reason is this, when people have once been convinced of the truth, presently it growes stale to them,
He labours to keep the Word still new unto the heart, the reason is this, when people have once been convinced of the truth, presently it grows stale to them,
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and so they are subject not to be quickned by it at all. O this we knew before, and so the heart makes little or nothing of it. I knew this before.
and so they Are Subject not to be quickened by it At all. O this we knew before, and so the heart makes little or nothing of it. I knew this before.
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Now when the Ministery of the Word darts it in a-new, and makes it looke still with a fresh looke upon the Conscience; this is a quickning Ministery.
Now when the Ministry of the Word darts it in anew, and makes it look still with a fresh look upon the Conscience; this is a quickening Ministry.
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Like a man that keeps his Barrell still fresh, when a man gives the drinker still fresh from the Barrell:
Like a man that keeps his Barrel still fresh, when a man gives the drinker still fresh from the Barrel:
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so when a Minister preaches still fresh from the Word, But when a Minister does not do thus, he is like a man that gives one liquor that hath stood a great while in the Cup, it growes dead.
so when a Minister Preaches still fresh from the Word, But when a Minister does not do thus, he is like a man that gives one liquour that hath stood a great while in the Cup, it grows dead.
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Secondly, Because a good Minister must goe further and further, or else he cannot quicken.
Secondly, Because a good Minister must go further and further, or Else he cannot quicken.
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My meaning is this, the more people are convinced by the Word, the more subtleties still the heart does devise;
My meaning is this, the more people Are convinced by the Word, the more subtleties still the heart does devise;
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the more word is in the Conscience, the more wiles the heart mints, the Devill also prompting thereunto:
the more word is in the Conscience, the more wiles the heart mints, the devil also prompting thereunto:
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so that if a Minister doe not follow mens hearts still further and further, this will leave the people dead.
so that if a Minister do not follow men's hearts still further and further, this will leave the people dead.
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The reason is this, Because when the heart hath once invented a wile to maintaine its owne hopes for all the same truth, we may preach the truth all the dayes of our life, it will never quicken that mans heart:
The reason is this, Because when the heart hath once invented a wile to maintain its own hope's for all the same truth, we may preach the truth all the days of our life, it will never quicken that men heart:
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because still when he heares that truth, he hath a wile lying by him that still defends himself from it:
Because still when he hears that truth, he hath a wile lying by him that still defends himself from it:
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so that there is a necessity for a Minister to go further and further.
so that there is a necessity for a Minister to go further and further.
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The Word of God is a deepe mine, there is no Bottome, a man may still dig deeper and deeper, Thy judgements are a great deepe.
The Word of God is a deep mine, there is no Bottom, a man may still dig Deeper and Deeper, Thy Judgments Are a great deep.
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, Psal. 36. 6. When the Minister besieges the heart, he is to dig round about it, and dig deeper and deeper., Psalm 36. 6. When the Minister besieges the heart, he is to dig round about it, and dig Deeper and Deeper.
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Still as the heart beares it selfe, he is to come with more and more supplies out of the Word, against it.
Still as the heart bears it self, he is to come with more and more supplies out of the Word, against it.
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It is a strange thing to see how deepe Ministers have gone, and yet people arme themselves against the Word of God and are not converted by it.
It is a strange thing to see how deep Ministers have gone, and yet people arm themselves against the Word of God and Are not converted by it.
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Tell them they must be new Creatures, they confesse it, and though they be none, yet they have many faire colours to hope they are.
Tell them they must be new Creatures, they confess it, and though they be none, yet they have many fair colours to hope they Are.
vvi pno32 pns32 vmb vbi j n2, pns32 vvb pn31, cc cs pns32 vbb pix, av pns32 vhb d j n2 p-acp n1 pns32 vbr.
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1016
Tell them of Communion with God, and fellowship with his sonne Iesus Christ, and Heavenly-mindednesse, and hatred of all sin, love to universall obedience, plucking out their right eyes:
Tell them of Communion with God, and fellowship with his son Iesus christ, and Heavenly-mindedness, and hatred of all since, love to universal Obedience, plucking out their right eyes:
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looking at the Glory of God: not to trust in their performances to go out of themselves;
looking At the Glory of God: not to trust in their performances to go out of themselves;
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People make a shift to have something to answer all. All these things they hope they have done, in some measure.
People make a shift to have something to answer all. All these things they hope they have done, in Some measure.
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Now when Ministers goe on and on, and do not goe further and further, this leaves such people dead.
Now when Ministers go on and on, and do not go further and further, this leaves such people dead.
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It is said of a Preacher that is wise, that he still teaches the people knowledge.
It is said of a Preacher that is wise, that he still Teaches the people knowledge.
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Because the Preacher was wise, he still taught the people knowledge.
Because the Preacher was wise, he still taught the people knowledge.
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Eccles. 12. 9. That is, people could never come to him, but still hee made them know more and more.Eccles. 12. 9. That is, people could never come to him, but still he made them know more and more.
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You will say, how can a Preacher doe thus?
You will say, how can a Preacher do thus?
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I Answer, if a Preacher bee well studied in his own heart, and in the Book of God, this will help him to doe it.
I Answer, if a Preacher be well studied in his own heart, and in the Book of God, this will help him to do it.
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For still as hee sees further into his own heart, still hee will see further into the Word of God,
For still as he sees further into his own heart, still he will see further into the Word of God,
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and let out more and more light.
and let out more and more Light.
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It is said of Christs Ministery, That in it the light did spring up, Matth. 4. 16. So, this is a true Ministery indeed,
It is said of Christ Ministry, That in it the Light did spring up, Matthew 4. 16. So, this is a true Ministry indeed,
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when the light springs up in it. Yee know in a Spring, the water springeth up more and more;
when the Light springs up in it. Ye know in a Spring, the water springs up more and more;
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now when a Minister goes on in a track, and does not doe thus, this is a deading Ministery.
now when a Minister Goes on in a track, and does not do thus, this is a deading Ministry.
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This is the third thing, Flat Preaching leaves people dead.
This is the third thing, Flat Preaching leaves people dead.
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Fourthly, Cold Preaching too, when a Minister preaches coldly, when the Word floweth coldly from his mouth.
Fourthly, Cold Preaching too, when a Minister Preaches coldly, when the Word flows coldly from his Mouth.
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When a man hides the affectionatenesse of the Word, from the people, by the coldnesse of his uttering of it.
When a man hides the affectionateness of the Word, from the people, by the coldness of his uttering of it.
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Beloved, the Word is full of affections: what a deale of affection is there in all the Truthes of the Gospel;
beloved, the Word is full of affections: what a deal of affection is there in all the Truths of the Gospel;
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they are all steept in the warm blood of the Son of God, there is affection in the promises, they proceed from the tender bowels of God:
they Are all steeped in the warm blood of the Son of God, there is affection in the promises, they proceed from the tender bowels of God:
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Affection in the threatnings, they all issue from the infinite wrath of God against sin.
Affection in the threatenings, they all issue from the infinite wrath of God against since.
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The Word of God is as fire, Jer. 23. 29. Now when a Minister shall preach the Word coldly, hee preaches the Word otherwise then it is:The Word of God is as fire, Jer. 23. 29. Now when a Minister shall preach the Word coldly, he Preaches the Word otherwise then it is:
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Hee does as much as in him lies, to hide the affectionatenesse of the Word from the peoples hearts.
He does as much as in him lies, to hide the affectionateness of the Word from the peoples hearts.
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1038
Suppose the Town were all on fire, would yee not count the man a ridiculous man, that should come to us,
Suppose the Town were all on fire, would ye not count the man a ridiculous man, that should come to us,
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and tell us a cold story? Sirs, let mee tell you a thing, there is a great fire in the Town,
and tell us a cold story? Sirs, let me tell you a thing, there is a great fire in the Town,
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and I verily think it may burn all the Town, and you should doe well to goe and quench it:
and I verily think it may burn all the Town, and you should do well to go and quench it:
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This man tells us so indeed, but would not you count him a fool, for telling us such a thing, in a cold carelesse manner,
This man tells us so indeed, but would not you count him a fool, for telling us such a thing, in a cold careless manner,
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as if it were a small matter? Nature teacheth us another course in such a case.
as if it were a small matter? Nature Teaches us Another course in such a case.
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Fire, fire, help, O help, for the Lords sake, water, water, in all haste. Alas, alas!
Fire, fire, help, Oh help, for the lords sake, water, water, in all haste. Alas, alas!
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wee are undone, quickly, quickly, run for ladders, run for buckets, run for wet cloathes; ah, you lazie villaine, run apace for iron hooks, and the like:
we Are undone, quickly, quickly, run for ladders, run for buckets, run for wet clothes; ah, you lazy villain, run apace for iron hooks, and the like:
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Thus nature teaches to deliver such a truth that does so neerly concern us, affectionately: So it is here, Brethren;
Thus nature Teaches to deliver such a truth that does so nearly concern us, affectionately: So it is Here, Brothers;
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what weighty things does the Word contain? Truths that our very bowels should yern,
what weighty things does the Word contain? Truths that our very bowels should yern,
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and wee should powre out our affections in the Pulpit, that wee may shew by our delivery, what they are.
and we should pour out our affections in the Pulpit, that we may show by our delivery, what they Are.
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Now, when this is not done, this deads peoples hearts.
Now, when this is not done, this deads peoples hearts.
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They fit as quiet at a Sermon, though they heare of matters of life and death, eternall life, salvation and damnation:
They fit as quiet At a Sermon, though they hear of matters of life and death, Eternal life, salvation and damnation:
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Yet they sit like blocks in their seats, as though it were no great matter. Why, they hear one standing in the Pulpit, as though hee were saying his lesson;
Yet they fit like blocks in their seats, as though it were no great matter. Why, they hear one standing in the Pulpit, as though he were saying his Lesson;
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wicked people will not beleeve they are going to hell, though wee tell them, they will not beleeve the waies of Jesus Christ are so good as they are, though wee tell them.
wicked people will not believe they Are going to hell, though we tell them, they will not believe the ways of jesus christ Are so good as they Are, though we tell them.
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It is a pretty story of Demosthenes, when one told him that hee was beaten and mis-used by such a man;
It is a pretty story of Demosthenes, when one told him that he was beaten and misused by such a man;
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it seemes hee told it very dreamingly, and coldly, shewing no affection at all;
it seems he told it very dreamingly, and coldly, showing no affection At all;
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Why, saith Demosthenes, hath hee beaten thee? I doe not beleeve it, No? saith the man:
Why, Says Demosthenes, hath he beaten thee? I do not believe it, No? Says the man:
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and so the man was as it were in a great passion:
and so the man was as it were in a great passion:
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I am sure thus and thus hee did to mee, and doe not you call this beating? Nay, saith Demosthenes: now I beleeve hee hath beaten thee indeed.
I am sure thus and thus he did to me, and do not you call this beating? Nay, Says Demosthenes: now I believe he hath beaten thee indeed.
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Now you speak as yee had been beaten, as yee say.
Now you speak as ye had been beaten, as ye say.
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So when a Minister preaches unto people in a dreaming manner, though the things bee never so weighty,
So when a Minister Preaches unto people in a dreaming manner, though the things be never so weighty,
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yet they will not beleeve them.
yet they will not believe them.
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He saith in a cold manner, that Drunkards are in a bad case, and such and such persons are in a sad condition,
He Says in a cold manner, that Drunkards Are in a bad case, and such and such Persons Are in a sad condition,
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and saith, yee must repent, or you will all perish.
and Says, ye must Repent, or you will all perish.
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But people heare him speak so frigidly of these things, that they will not enter into their hearts.
But people hear him speak so frigidly of these things, that they will not enter into their hearts.
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If these things were preached as they should bee, it would make people quake.
If these things were preached as they should be, it would make people quake.
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It is said of our Saviour, That when hee was teaching, the Disciples hearts burned within them, Luk. 24. 32. Did not our hearts burn within us, when, &c. Keckerman makes that to bee the meaning of St. Matthew, where hee saith that our Saviour Taught with Authority, and not as the Scribes;
It is said of our Saviour, That when he was teaching, the Disciples hearts burned within them, Luk. 24. 32. Did not our hearts burn within us, when, etc. Keckerman makes that to be the meaning of Saint Matthew, where he Says that our Saviour Taught with authority, and not as the Scribes;
pn31 vbz vvn pp-f po12 n1, cst c-crq pns31 vbds vvg, dt n2 n2 vvn p-acp pno32, np1 crd crd vdd xx po12 n2 vvb p-acp pno12, c-crq, av np1 vvz cst pc-acp vbi dt n1 pp-f n1 np1, c-crq pns31 vvz d po12 n1 vvn p-acp n1, cc xx p-acp dt n2;
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that is, saith hee, hee did not preach coldly, but with life and zeale, and this went with Authority.
that is, Says he, he did not preach coldly, but with life and zeal, and this went with authority.
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Now the manner of Preaching is cold, two waies, and, so dead.
Now the manner of Preaching is cold, two ways, and, so dead.
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First, When it flowes not from the heart, for then it is unlikely that ever it will goe unto the heart, Pectus facit esse disertos. The heart is the best Oratory,
First, When it flows not from the heart, for then it is unlikely that ever it will go unto the heart, Pectus facit esse disertos. The heart is the best Oratory,
ord, c-crq pn31 vvz xx p-acp dt n1, c-acp cs pn31 vbz j cst av pn31 vmb vvi p-acp dt n1, np1 fw-la fw-la fw-la. dt n1 vbz dt js n1,
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as Paul saith, What doe you weeping and breaking my heart, Act. 21. 13. they spake so heartily,
as Paul Says, What do you weeping and breaking my heart, Act. 21. 13. they spoke so heartily,
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and affectionately, and meltingly to him, this burst his very heart.
and affectionately, and meltingly to him, this burst his very heart.
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In the 17 of Acts the 16 verse, it is said, Pauls spirit was stirred in him, to see all Athens given to Idolatry:
In the 17 of Acts the 16 verse, it is said, Paul's Spirit was stirred in him, to see all Athens given to Idolatry:
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Hee was inwardly moved in his own heart, in his preaching unto them.
He was inwardly moved in his own heart, in his preaching unto them.
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Now if you look into the 34 verse of that Chapter, how this quickned some there;
Now if you look into the 34 verse of that Chapter, how this quickened Some there;
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Dionysius, and Damaris, and some others cleaved unto him: that is, hee preached so movingly, that he made their very soules cleave unto him.Dionysius, and Damaris, and Some Others cleaved unto him: that is, he preached so movingly, that he made their very Souls cleave unto him.
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Why? hee spake from his heart. There bee many clamorous Preachers, saith Galvin, who declame against the sinnes of the people,
Why? he spoke from his heart. There be many clamorous Preachers, Says Galvin, who declaim against the Sins of the people,
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and thunder against them, make as though they had a great deale of zeale, and yet never move a jot,
and thunder against them, make as though they had a great deal of zeal, and yet never move a jot,
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because themselves have a dead heart, and a secure heart, the people see through their actings, that they are not moved themselves,
Because themselves have a dead heart, and a secure heart, the people see through their actings, that they Are not moved themselves,
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and therefore this does not move them neither:
and Therefore this does not move them neither:
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when people can see through a Minister, that hee does not preach out of his owne heart, this deadeth their hearts;
when people can see through a Minister, that he does not preach out of his own heart, this deadeth their hearts;
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God bade Ezekiel eate the Book, &c.
God bade Ezekielem eat the Book, etc.
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Secondly, The manner of preaching is cold, when the Sermon is not delivered in a lively manner;
Secondly, The manner of preaching is cold, when the Sermon is not Delivered in a lively manner;
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when hee preaches dully and bluntly.
when he Preaches dully and bluntly.
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The Apostle shews in the first of the Colossians, that Epaphras did a great deale of good in his Ministery at Colosse. Now in the fourth of the Colossians, and the 13 verse, the Apostle saith, hee was a zealous Preacher;
The Apostle shows in the First of the colossians, that Epaphras did a great deal of good in his Ministry At Colosse. Now in the fourth of the colossians, and the 13 verse, the Apostle Says, he was a zealous Preacher;
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I bear him record, saith hee, that hee hath a great zeale for you. I bear him record, Says he, that he hath a great zeal for you.
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But when a Minister hath a cold delivery, this is a great hinderance to the Word.
But when a Minister hath a cold delivery, this is a great hindrance to the Word.
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You will say, how can this bee? Is it not the same word whether preached coldly,
You will say, how can this be? Is it not the same word whither preached coldly,
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or with heat? Yes, it is: But the Word hath two things in it; first, the bare naked truth:
or with heat? Yes, it is: But the Word hath two things in it; First, the bore naked truth:
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secondly, the fatherly affectionatenesse of God in the same. Now a zealous Minister; lets the people, in some measure, see both.
secondly, the fatherly affectionateness of God in the same. Now a zealous Minister; lets the people, in Some measure, see both.
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But a dull Ministery holds out the one, and hideth the other.
But a dull Ministry holds out the one, and Hideth the other.
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Again, though the Word onely convert, it is not the Minister that works, but the Word,
Again, though the Word only convert, it is not the Minister that works, but the Word,
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yet the Minister is appointed of God to bee a meanes to draw peoples attentions to the word.
yet the Minister is appointed of God to be a means to draw peoples attentions to the word.
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Now when hee does it in a cold manner, the people are the more apt to let fall their intentions,
Now when he does it in a cold manner, the people Are the more apt to let fallen their intentions,
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and not mark it ▪ Thus you see how a Minister may bee guilty of the deadnesse of his people two waies,
and not mark it ▪ Thus you see how a Minister may be guilty of the deadness of his people two ways,
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first, by his not preaching at all. Secondly, by his dead manner of preaching.
First, by his not preaching At all. Secondly, by his dead manner of preaching.
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There is one more yet remaines, and that is, Thirdly, by his dead life and conversation;
There is one more yet remains, and that is, Thirdly, by his dead life and Conversation;
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an evill life in the Minister, makes preaching seem vile:
an evil life in the Minister, makes preaching seem vile:
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When hee makes it appear by his course, that hee makes no conscience of framing his life according to his own teaching:
When he makes it appear by his course, that he makes no conscience of framing his life according to his own teaching:
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Is strict in the Pulpit, and dissolute in the street: I confesse many are ready to quarrell with the lives of their Teachers without cause,
Is strict in the Pulpit, and dissolute in the street: I confess many Are ready to quarrel with the lives of their Teachers without cause,
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as the false Apostles, with Paul, as though hee were carnall, 2 Cor. 10. 2. But when a man will bee a Minister,
as the false Apostles, with Paul, as though he were carnal, 2 Cor. 10. 2. But when a man will be a Minister,
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and yet walk like men hating to bee reformed, and running into the same excesse of riot with others;
and yet walk like men hating to be reformed, and running into the same excess of riot with Others;
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how doth this harden peoples hearts, and deadeth the Doctrine it self? it makes preaching seem but a •oy.
how does this harden peoples hearts, and deadeth the Doctrine it self? it makes preaching seem but a •oy.
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When a man will seem to perswade to that which hee neglects himself, and to cry out against that, of which himself doth make a common practise.
When a man will seem to persuade to that which he neglects himself, and to cry out against that, of which himself does make a Common practice.
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Let no man despise thee, sayes Paul unto Timothy. You will say, how shall that be? Be you an example unto them that Beleeve. 1 Tim. 4. 12. But I am prevented of time.
Let no man despise thee, Says Paul unto Timothy. You will say, how shall that be? Be you an Exampl unto them that Believe. 1 Tim. 4. 12. But I am prevented of time.
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There is nothing that more deads a mans Ministery then this, when the people know in their Consciences, that the Minister is as vile as one of them.
There is nothing that more deads a men Ministry then this, when the people know in their Consciences, that the Minister is as vile as one of them.
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Let him preach never so excellent things; they will say, alas, alas!
Let him preach never so excellent things; they will say, alas, alas!
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wee know hee loves his penny, hee loves the pot, hee is not right, no more then one of us.
we know he loves his penny, he loves the pot, he is not right, no more then one of us.
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But I am forced to give over. The use of this is.
But I am forced to give over. The use of this is.
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First, Is it so, that a Minister may be the cause why the people are dead? Then here we see the reason why the Devill is so busie to poyson Ministers.
First, Is it so, that a Minister may be the cause why the people Are dead? Then Here we see the reason why the devil is so busy to poison Ministers.
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He knowes, if he, can poyson Them, he can quickly poyson all the Parish well-neare. Simon, Simon, Satan hath desired to sift thee.
He knows, if he, can poison Them, he can quickly poison all the Parish well-near. Simon, Simon, Satan hath desired to sift thee.
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Luc. 22. 31. when Joshua was exercising the office of the High-Priest, Satan stood at his right hand Zach. 3. 1. The Devill is like the Syrians. O sayes he, fight neither against small nor great, save only against the King of Israel: If they could slay him, they knew they should quickly take his Armie;
Luke 22. 31. when joshua was exercising the office of the High-Priest, Satan stood At his right hand Zach 3. 1. The devil is like the Syrians. Oh Says he, fight neither against small nor great, save only against the King of Israel: If they could slay him, they knew they should quickly take his Army;
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so if the Devill can take the Minister, he cares not.
so if the devil can take the Minister, he Cares not.
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If he can make him a worldling, or a drunkard, or a Drone, or a Pluralist that is it he desires.
If he can make him a worldling, or a drunkard, or a Drone, or a Pluralist that is it he Desires.
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The deading of one Minister, deads a 100. others, if he can be a lying spirit in a Ministers mouth, he is able to deceive 200. at once.
The deading of one Minister, deads a 100. Others, if he can be a lying Spirit in a Ministers Mouth, he is able to deceive 200. At once.
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Secondly, Here we see that Ministers, of all men, should have a care to be quickned.
Secondly, Here we see that Ministers, of all men, should have a care to be quickened.
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For if we be not quickned, Brethren, our guiltinesse is very great, we shall involve many others in our sinne:
For if we be not quickened, Brothers, our guiltiness is very great, we shall involve many Others in our sin:
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It will go hard with every private person that is dead to all goodnesse: He cannot be saved, he cannot escape the second death.
It will go hard with every private person that is dead to all Goodness: He cannot be saved, he cannot escape the second death.
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How then can a dead Minister escape, that hath not onely his owne deadnesse to answer for,
How then can a dead Minister escape, that hath not only his own deadness to answer for,
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but also the deadnesse of all his people? What sayes the Lord to the Ministers of the dead Churches of Sardis Repent, Repent sayes he,
but also the deadness of all his people? What Says the Lord to the Ministers of the dead Churches of Sardis repent, repent Says he,
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lest I come against thee, as a theefe, in an hower before thou art aware. Rev. 3. 3. And therefore let vs be awakened, that wee may be quickned.lest I come against thee, as a thief, in an hour before thou art aware. Rev. 3. 3. And Therefore let us be awakened, that we may be quickened.
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Beloved, the times now are very dead, and it is wee that are the Ministers of the Church, have let this deadnes in, our not being watchfull, our not being lively and stirring in our places, our not being quickened.
beloved, the times now Are very dead, and it is we that Are the Ministers of the Church, have let this deadness in, our not being watchful, our not being lively and stirring in our places, our not being quickened.
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O what wrath hangs upon us, if we doe not labour for life, that we may communicate it unto our people!
O what wrath hangs upon us, if we do not labour for life, that we may communicate it unto our people!
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The common deadnesse up and downe should be an argument unto us to excite us.
The Common deadness up and down should be an argument unto us to excite us.
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When Elisha saw the badnesse of the Church in his dayes, he was very earnest to have the spirit of Elias doubled upon him. 2 King. 2. 9. We have need of a double spirit of the good Ministers of God that were before us, the dayes doe require it, never was there more deadnesse then now is.
When Elisha saw the badness of the Church in his days, he was very earnest to have the Spirit of Elias doubled upon him. 2 King. 2. 9. We have need of a double Spirit of the good Ministers of God that were before us, the days do require it, never was there more deadness then now is.
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There are not many that professe holinesse at all, but of them that doe; O how many are dead, and without life!
There Are not many that profess holiness At all, but of them that do; Oh how many Are dead, and without life!
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now who should bee a meanes to quicken people but wee? Thirdly, This should teach good people to pray for their Ministers:
now who should be a means to quicken people but we? Thirdly, This should teach good people to pray for their Ministers:
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the more quickned the Ministers be, it is the better for them. But if they be dead, the infection will descend downe into you.
the more quickened the Ministers be, it is the better for them. But if they be dead, the infection will descend down into you.
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When Paul and Silas went out to preach, the Text sayes. They were Commended by the Brethren to the grace of God. Act. 15. 40.
When Paul and Silas went out to preach, the Text Says. They were Commended by the Brothers to the grace of God. Act. 15. 40.
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Fourthly, This should be an exhortation to us of the Ministery, that wee would take heed unto our selves and to all the Church of God that is committed unto our charge:
Fourthly, This should be an exhortation to us of the Ministry, that we would take heed unto our selves and to all the Church of God that is committed unto our charge:
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that we would rouze up our selves, and specially now, when there was never more need.
that we would rouse up our selves, and specially now, when there was never more need.
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When the children of Israel were about to goe backe againe into Egypt, the Text sayes,
When the children of Israel were about to go back again into Egypt, the Text Says,
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how Moses and Aaron fell on their faces before all the Congregation of Israel, to beseech them to forbeare.
how Moses and Aaron fell on their faces before all the Congregation of Israel, to beseech them to forbear.
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Num. 14. 5. They were so mightily affected with the peoples sinne, that they fell upon their faces before them, q. d:Num. 14. 5. They were so mightily affected with the peoples sin, that they fell upon their faces before them, q. worser:
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For the Lords sake, and for your own soules sake, Take heed of this sin.
For the lords sake, and for your own Souls sake, Take heed of this since.
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What! will you pull all Heaven about your eares? Will you provoke the living God against you? O my Brethren take heed what yee doe,
What! will you pull all Heaven about your ears? Will you provoke the living God against you? O my Brothers take heed what ye do,
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so wee should doe, we should labour to be affected with our own and our peoples deadnesse.
so we should do, we should labour to be affected with our own and our peoples deadness.
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Wee should call upon them to be quickned.
we should call upon them to be quickened.
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O be quickned, the Lord will not endure a dead people, get life if yee be wise, it is but a folly to have a name to live, except yee be alive indeed.
O be quickened, the Lord will not endure a dead people, get life if ye be wise, it is but a folly to have a name to live, except ye be alive indeed.
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Now the way for us to quicken our people, is, First, If we be good our selves.
Now the Way for us to quicken our people, is, First, If we be good our selves.
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When Jehosaphat would encourage the Levites to quicken up the people; Sayes he, The Lord shall be with the good.
When Jehoshaphat would encourage the Levites to quicken up the people; Says he, The Lord shall be with the good.
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2 Chron. 19. 11. Hee will blesse your labours, hee will strengthen your Sermons to doe good,
2 Chronicles 19. 11. He will bless your labours, he will strengthen your Sermons to do good,
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though not to all, for the greatest part are not of God, yet unto his people.
though not to all, for the greatest part Are not of God, yet unto his people.
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Nay if we were good indeed, wee might have hope do too much good, as it is said of Barnabas he was a good man,
Nay if we were good indeed, we might have hope do too much good, as it is said of Barnabas he was a good man,
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and much people were added to the Lord. Act. 11. 24.and much people were added to the Lord. Act. 11. 24.
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Againe, Secondly wee should bee earnest with God to quicken all our hearts, that so we may the better quicken our Brethren,
Again, Secondly we should be earnest with God to quicken all our hearts, that so we may the better quicken our Brothers,
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as Christ sayes to Peter, when thou art converted, strengthen thy Brethren, so we should desire God to quicken us, that we may quicken our Brethren, that wee may wash our hands of our people.
as christ Says to Peter, when thou art converted, strengthen thy Brothers, so we should desire God to quicken us, that we may quicken our Brothers, that we may wash our hands of our people.
c-acp np1 vvz p-acp np1, c-crq pns21 vb2r vvn, vvb po21 n2, av pns12 vmd vvi np1 pc-acp vvi pno12, cst pns12 vmb vvi po12 n2, cst pns12 vmb vvi po12 n2 pp-f po12 n1.
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What an excellent comfort was that unto Paul, When hee could take his people to record, that hee was pure from the bloud of all men! Act. 20. 26. Thirdly;
What an excellent Comfort was that unto Paul, When he could take his people to record, that he was pure from the blood of all men! Act. 20. 26. Thirdly;
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We should marke which of our people are dead, Ezek. 8. 6. And then thinke, what, are not we guiltie of his deadnesse?
We should mark which of our people Are dead, Ezekiel 8. 6. And then think, what, Are not we guilty of his deadness?
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Fourthly, Let us lay about us soundly, that we not may be guilty of their sinnes in any kinde.
Fourthly, Let us lay about us soundly, that we not may be guilty of their Sins in any kind.
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Fifthly, Another Use is to let us see, What a great danger Ministers are in, they may be guilty of all the evill in their Parish,
Fifthly, another Use is to let us see, What a great danger Ministers Are in, they may be guilty of all the evil in their Parish,
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if they doe not their duty, which is a great thing to doe, they have all the sinnes of their Parish lying at their doore, This should keepe us from security and from pride, many grow proud that are Ministers, but alas!
if they do not their duty, which is a great thing to do, they have all the Sins of their Parish lying At their door, This should keep us from security and from pride, many grow proud that Are Ministers, but alas!
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they know not what an Office they have, that doe so.
they know not what an Office they have, that do so.
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Our very Calling should make our hearts tremble and quake to think what a charge is imposed upon us.
Our very Calling should make our hearts tremble and quake to think what a charge is imposed upon us.
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This made Moses and Aaron and many a good man more, so fearfull to enter upon this function.
This made Moses and Aaron and many a good man more, so fearful to enter upon this function.
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No man takes this honour unto himself, saith the Apostle (meaning no godly man, no man in his right wits, no man that is well-advised what hee does) but hee that is called, Heb. 5. 4. as our Saviour Christ saith, Pray yee the Lord of the Harvest that hee would send forth labourers into his Harvest, Matth. 9. 38. NONLATINALPHABET,No man Takes this honour unto himself, Says the Apostle (meaning no godly man, no man in his right wits, no man that is well-advised what he does) but he that is called, Hebrew 5. 4. as our Saviour christ Says, Pray ye the Lord of the Harvest that he would send forth labourers into his Harvest, Matthew 9. 38.,
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so it is in the Originall, that hee would thrust forth labourers into his Harvest, q. d. God will have no good labourers, otherwise those that are good are not over-forward to enter into the Ministery,
so it is in the Original, that he would thrust forth labourers into his Harvest, q. worser. God will have no good labourers, otherwise those that Are good Are not overforward to enter into the Ministry,
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as a Father sayes, it is a burden that the very Angels shoulders would tremble under,
as a Father Says, it is a burden that the very Angels shoulders would tremble under,
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as the Apostle said, Who is sufficient for these things? If there were no other Argument but this in the Text, it might sway all Ministers hearts in the world,
as the Apostle said, Who is sufficient for these things? If there were no other Argument but this in the Text, it might sway all Ministers hearts in the world,
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lest wee bee guilty of our own deadnesse, and of others too.
lest we be guilty of our own deadness, and of Others too.
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Another Use should bee to the people, that they would bee forward, and willing to hear,
another Use should be to the people, that they would be forward, and willing to hear,
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and greedy to drink in the word of life. The want of this is the deading of many a Ministers heart.
and greedy to drink in the word of life. The want of this is the deading of many a Ministers heart.
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I was in much bitternesse, saith Ezekiel, but the hand of the Lord was strong upon mee, Ezek. 3. 14. that is, I had had no heart at all to preach,
I was in much bitterness, Says Ezekielem, but the hand of the Lord was strong upon me, Ezekiel 3. 14. that is, I had had no heart At all to preach,
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but that the hand of the Lord was exceedingly assistant unto mee; whereas the forwardnesse of people, is a great meanes to quicken up their Ministers.
but that the hand of the Lord was exceedingly assistant unto me; whereas the forwardness of people, is a great means to quicken up their Ministers.
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When the whole City flocked in to heare Paul, though the wicked were mad at it;
When the Whole city flocked in to hear Paul, though the wicked were mad At it;
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The Text saith, Hee grew bold, Act. 13. 44, 45. When the people crowded in upon our Saviour, that hee had not so much as time to eat bread, Mark. 3. 20. the Text shews that he so be-stirred himselfe there, that his own Kinssolk thought hee had been mad, Vers. 21.
The Text Says, He grew bold, Act. 13. 44, 45. When the people crowded in upon our Saviour, that he had not so much as time to eat bred, Mark. 3. 20. the Text shows that he so bestirred himself there, that his own Kinssolk Thought he had been mad, Vers. 21.
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Revel. 3. 1. And unto the Angell of the Church in Sardis, write: these things, saith hee that hath the seven Spirits of God, &c. WEE have done with the Inscription, And unto the Angel of the Church in Sardis, write.
Revel. 3. 1. And unto the Angel of the Church in Sardis, write: these things, Says he that hath the seven Spirits of God, etc. we have done with the Inscription, And unto the Angel of the Church in Sardis, write.
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Wee come now to the Subscription, and that is in these words. These things saith hee that hath the seven Spirits of God, and the seven Starres;
we come now to the Subscription, and that is in these words. These things Says he that hath the seven Spirits of God, and the seven Stars;
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Which words contain a description of the Lord Jesus Christ, from whom this Epistle is sent unto the Church,
Which words contain a description of the Lord jesus christ, from whom this Epistle is sent unto the Church,
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and hee is described very gloriously, to the intent that what hee saies, may bee the more reverently and seriously regarded.
and he is described very gloriously, to the intent that what he Says, may be the more reverently and seriously regarded.
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The Description sets forth two admirable properties and royalties of our Lord Jesus Christ.
The Description sets forth two admirable properties and royalties of our Lord jesus christ.
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First, That hee hath the seven Spirits of God, that is, hee hath the Holy Ghost, to give to whomsoever hee please.
First, That he hath the seven Spirits of God, that is, he hath the Holy Ghost, to give to whomsoever he please.
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Secondly, That he hath the seven Starres, that is, the Pastours and Ministers of the Church.
Secondly, That he hath the seven Stars, that is, the Pastors and Ministers of the Church.
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Christ hath them all in his hand, to send them, to gift them, to assist them, to preserve them, to vouchsafe them to a people,
christ hath them all in his hand, to send them, to gift them, to assist them, to preserve them, to vouchsafe them to a people,
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or to take them away, as hee lists:
or to take them away, as he lists:
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and the Ministers are called Stars, because they are to shine in the firmament of the Church.
and the Ministers Are called Stars, Because they Are to shine in the firmament of the Church.
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First then, the first royalty of our Lord and Saviour Jesus Christ, is, that hee hath the seven Spirits of God:
First then, the First royalty of our Lord and Saviour jesus christ, is, that he hath the seven Spirits of God:
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by the seven Spirits of God, hee meanes the Holy Ghost; you will say the Holy Ghost is but one Spirit.
by the seven Spirits of God, he means the Holy Ghost; you will say the Holy Ghost is but one Spirit.
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By one Spirit wee are all baptized into one Body, 1 Cor. 12. 13. There is one Body and one Spirit, Ephes. 4. 4. Through him, wee both have an accesse by one Spirit unto the Father, Ephes. 2. 18. The Spirit of God is but one.By one Spirit we Are all baptised into one Body, 1 Cor. 12. 13. There is one Body and one Spirit, Ephesians 4. 4. Through him, we both have an access by one Spirit unto the Father, Ephesians 2. 18. The Spirit of God is but one.
p-acp crd n1 pns12 vbr d vvn p-acp crd n1, vvn np1 crd crd pc-acp vbz crd n1 cc crd n1, np1 crd crd p-acp pno31, pns12 d vhb dt n1 p-acp crd n1 p-acp dt n1, np1 crd crd dt n1 pp-f np1 vbz p-acp crd.
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Yee know there is but one God, in three persons: one Father, one Sonne, one holy Spirit.
Ye know there is but one God, in three Persons: one Father, one Son, one holy Spirit.
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There bee three that bear record in Heaven, the Father, the Word, and the Holy Ghost, There be three that bear record in Heaven, the Father, the Word, and the Holy Ghost,
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and these three are one, 1 Joh. 5. 7. there is but one Father, and one Sonne, whom the Apostle there calls the Word,and these three Are one, 1 John 5. 7. there is but one Father, and one Son, whom the Apostle there calls the Word,
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for so hee is often called in the Scripture. The Word was made flesh, that is, the Son of God was made flesh:
for so he is often called in the Scripture. The Word was made Flesh, that is, the Son of God was made Flesh:
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so there is but one Holy Ghost, one Holy Spirit.
so there is but one Holy Ghost, one Holy Spirit.
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Why then does the Text here say of Christ, that hee hath the seven Spirits of God?
Why then does the Text Here say of christ, that he hath the seven Spirits of God?
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I Answer, yee may know that the Revelation uses peculiar phrases, august, and mysticall. Now the reason why John speaks thus in the plurall number, is.
I Answer, ye may know that the Revelation uses peculiar phrases, august, and mystical. Now the reason why John speaks thus in the plural number, is.
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First, because hee alludes to the manner of his Visions, now in his Visions, the holy Ghost was thus represented unto him,
First, Because he alludes to the manner of his Visions, now in his Visions, the holy Ghost was thus represented unto him,
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as yee may see, Rev. 4. 5. where he saw seven Lamps of fire, burning before the Throne, which are the seven Spirits of God.
as ye may see, Rev. 4. 5. where he saw seven Lamps of fire, burning before the Throne, which Are the seven Spirits of God.
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So, again, Rev. 5. 6. where hee saw a Lamb as it had been slain, having seven hornes,
So, again, Rev. 5. 6. where he saw a Lamb as it had been slave, having seven horns,
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and seven eyes, which are the seven Spirits of God, sent forth into all the earth. and seven eyes, which Are the seven Spirits of God, sent forth into all the earth.
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So, that this is one reason why hee calls the Holy Ghost, the seven Spirits of God,
So, that this is one reason why he calls the Holy Ghost, the seven Spirits of God,
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because hee speaks after this manner, of the Vision that hee saw.
Because he speaks After this manner, of the Vision that he saw.
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Secondly, another reason is, because hee was to write to the seven Churches of Asia. Now hee speaks of the Holy Ghost in the same number,
Secondly, Another reason is, Because he was to write to the seven Churches of Asia. Now he speaks of the Holy Ghost in the same number,
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because that one and the same Holy Ghost, is severally and intirely powred upon them all.
Because that one and the same Holy Ghost, is severally and entirely poured upon them all.
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The Spirit of God was in Ephesus, and the Spirit of God was in Smyrna, and the Spirit of God was in Pergamos, and so in Thyatira, and so in Sardis, and Philadelphia, and Laodicea: and therefore hee calls him the seven Spirits of God,
The Spirit of God was in Ephesus, and the Spirit of God was in Smyrna, and the Spirit of God was in Pergamum, and so in Thyatira, and so in Sardis, and Philadelphia, and Laodicea: and Therefore he calls him the seven Spirits of God,
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though hee bee but one and the same Spirit.
though he be but one and the same Spirit.
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Thirdly, hee calls him the seven Spirits of God, by a common Metalepsis, of putting the effects for the cause,
Thirdly, he calls him the seven Spirits of God, by a Common Metalepsis, of putting the effects for the cause,
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because there bee many and sundry gifts and graces, of the holy Spirit of God;
Because there be many and sundry Gifts and graces, of the holy Spirit of God;
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the number seven being put to signifie the perfection of them, and the universallnesse of them.
the number seven being put to signify the perfection of them, and the universallnesse of them.
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Now that the seven spirits of God, are nothing else, but that one and the same holy Spirit of God, is plain, out of Rev. 1. 4, 5. John, to the seven Churches in Asia:
Now that the seven spirits of God, Are nothing Else, but that one and the same holy Spirit of God, is plain, out of Rev. 1. 4, 5. John, to the seven Churches in Asia:
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Grace bee unto you, and peace from him, which is, and which was, and which is to come, Grace be unto you, and peace from him, which is, and which was, and which is to come,
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and from the seven Spirits which are before his Throne, and from Jesus Christ, which is the faithfull witnesse. and from the seven Spirits which Are before his Throne, and from jesus christ, which is the faithful witness.
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Which words are Saint Johns saluting of the seven Churches in Asia, wherin hee wishes them all grace from the blessed Trinity, q. d. Grace bee to you and peace from God the Father,
Which words Are Saint Johns saluting of the seven Churches in Asia, wherein he wishes them all grace from the blessed Trinity, q. worser. Grace be to you and peace from God the Father,
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and from the holy Spirit of God, and from the Lord Jesus Christ, the faithfull and true witnesse:
and from the holy Spirit of God, and from the Lord jesus christ, the faithful and true witness:
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Calling the Father, which was, which is, which is to come, and the Lord Jesus Christ, the faithfull and true witnesse,
Calling the Father, which was, which is, which is to come, and the Lord jesus christ, the faithful and true witness,
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and the Holy Ghost, the seven Spirits of God.
and the Holy Ghost, the seven Spirits of God.
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It is the very self same salutation that Paul uses in all his Epistles, in effect;
It is the very self same salutation that Paul uses in all his Epistles, in Effect;
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saving that this is more full, and more lofty and august. Now then by the seven Spirits of God, hee cannot mean any creature or creatures, as Angels, or so:
Saving that this is more full, and more lofty and august. Now then by the seven Spirits of God, he cannot mean any creature or creatures, as Angels, or so:
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but hee must needs mean the Holy Ghost, because hee prayes for grace from the seven Spirits of God, which no creature is able to give.
but he must needs mean the Holy Ghost, Because he prays for grace from the seven Spirits of God, which no creature is able to give.
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Yee know God onely can give grace, God onely, is the Authour of all grace:
Ye know God only can give grace, God only, is the Author of all grace:
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Hee onely can justifie, and sanctifie, and quicken, and give a man eternall life, as James, Every good and perfect gift commeth from above, Jam. 1. 17. It were Idolatry in John, to wish to the Churches, grace from the seven Spirits of God,
He only can justify, and sanctify, and quicken, and give a man Eternal life, as James, Every good and perfect gift comes from above, Jam. 1. 17. It were Idolatry in John, to wish to the Churches, grace from the seven Spirits of God,
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if hee meant by them any Angels, or any other creatures.
if he meant by them any Angels, or any other creatures.
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Wee might worship the Angels, if they were able to give us grace, wee might pray to them,
we might worship the Angels, if they were able to give us grace, we might pray to them,
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and serve them, and feare them and adore them, if they could bee the Authours of grace to us. Now this is Idolatry.
and serve them, and Fear them and adore them, if they could be the Authors of grace to us. Now this is Idolatry.
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Thou shalt worship the Lord thy God, and him onely shalt thou serve, Matth. 4. 10. Of him, and through him, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matthew 4. 10. Of him, and through him,
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and to him are all things, to whom bee glory for ever, Amen.and to him Are all things, to whom be glory for ever, Amen.
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Rom. 11. 36. Yee know it is the glory of God to bee the Cause of all grace.
Rom. 11. 36. Ye know it is the glory of God to be the Cause of all grace.
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Now what saies God? I am the Lord, that is my Name, and my glory will I not give to another.
Now what Says God? I am the Lord, that is my Name, and my glory will I not give to Another.
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Isa. 42. 8. Well then, you see what is here meant by the seven Spirits of God,
Isaiah 42. 8. Well then, you see what is Here meant by the seven Spirits of God,
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even the holy Ghost himself, that one & the same holy Spirit of God.
even the holy Ghost himself, that one & the same holy Spirit of God.
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These things saith hee, that hath the seven Spirits of God, that is, these things saith Christ, that hath the holy Spirit of God, to give him to whomsoever hee pleases.These things Says he, that hath the seven Spirits of God, that is, these things Says christ, that hath the holy Spirit of God, to give him to whomsoever he Pleases.
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Not as though that were all, that Christ hath the holy Spirit of God, for so Paul had the holy Spirit of God, I suppose also that I have the Spirit of God, 1 Cor. 7. 40. so Peter, and David, and all the Saints, all the people of God have the holy Spirit of God,
Not as though that were all, that christ hath the holy Spirit of God, for so Paul had the holy Spirit of God, I suppose also that I have the Spirit of God, 1 Cor. 7. 40. so Peter, and David, and all the Saints, all the people of God have the holy Spirit of God,
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nay, a man is dead in trespasses and sins, and is a meer carcasse, like a dead body without a soule, that hath not the holy Spirit of God,
nay, a man is dead in Trespasses and Sins, and is a mere carcase, like a dead body without a soul, that hath not the holy Spirit of God,
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therefore that is not all the meaning of it, that Christ hath the holy Spirit of God;
Therefore that is not all the meaning of it, that christ hath the holy Spirit of God;
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for so all the children of God have him, and are quickned by him up to all goodnesse:
for so all the children of God have him, and Are quickened by him up to all Goodness:
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But Christ hath the holy Spirit of God, that is, hee hath him to give to whomsoever hee pleases.
But christ hath the holy Spirit of God, that is, he hath him to give to whomsoever he Pleases.
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But it may be objected, is it not God the Father that gives the holy spirit to all his poore children?
But it may be objected, is it not God the Father that gives the holy Spirit to all his poor children?
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I Answer, Yes, it is very true, Hee hath him to give to whomsoever hee is pleased to give him,
I Answer, Yes, it is very true, He hath him to give to whomsoever he is pleased to give him,
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for the Holy Ghost is his Spirit as well as Christ, hee flowes from them both.
for the Holy Ghost is his Spirit as well as christ, he flows from them both.
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And therefore saith our Saviour, How much more shall your Heavenly Father give the holy Spirit to them that ask him? Luk. 11. 13. so that the Father gives the holy spirit to whom hee will,
And Therefore Says our Saviour, How much more shall your Heavenly Father give the holy Spirit to them that ask him? Luk. 11. 13. so that the Father gives the holy Spirit to whom he will,
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but it is in Christs name, Christ is the store-house of this gift.
but it is in Christ name, christ is the storehouse of this gift.
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When the Father gives his holy spirit unto any man, it is onely in Christs name, as himself speaks:
When the Father gives his holy Spirit unto any man, it is only in Christ name, as himself speaks:
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The Comforter which is the Holy Ghost, whom the Father will send in my name, Hee shall teach you all things, Joh. 14. 26. Mark, it is onely in Christs name.The Comforter which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things, John 14. 26. Mark, it is only in Christ name.
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Well, now wee see the point, That Christ onely hath the Holy Spirit of God to give to whom hee pleases:
Well, now we see the point, That christ only hath the Holy Spirit of God to give to whom he Pleases:
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If any poore creature would fain have the holy spirit of God to be in him, hee must come to Christ for him.
If any poor creature would fain have the holy Spirit of God to be in him, he must come to christ for him.
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Though the barrell bee never so full of good Wine, yet when it is hoopt round about,
Though the barrel be never so full of good Wine, yet when it is hoopt round about,
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if one would have any, hee must draw it at the tap:
if one would have any, he must draw it At the tap:
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so, Beloved, the Lord hath hoopt himself up from men, hee hath closed himself up from all men, by reason of mens sins, hee hath shut himself up, no man can have any of his holy spirit,
so, beloved, the Lord hath hoopt himself up from men, he hath closed himself up from all men, by reason of men's Sins, he hath shut himself up, no man can have any of his holy Spirit,
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but hee must come and draw it at the tap:
but he must come and draw it At the tap:
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hee must come to Jesus Christ, the Lord vents himself onely in him, as Christ saith, hee that beleeveth on mee,
he must come to jesus christ, the Lord vents himself only in him, as christ Says, he that Believeth on me,
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as the Scripture hath said, Out of his belly shall slow rivers of living water.
as the Scripture hath said, Out of his belly shall slow Rivers of living water.
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What is that? this spake hee of the spirit, which they that beleeve on him should receive, Joh. 7. 38, 39. Mark, Christ is the tap, yee must come to him by true beleeving,
What is that? this spoke he of the Spirit, which they that believe on him should receive, John 7. 38, 39. Mark, christ is the tap, ye must come to him by true believing,
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or yee cannot receive any of Gods holy Spirit. Hee only hath him to give to them that doe imbrace him.
or ye cannot receive any of God's holy Spirit. He only hath him to give to them that do embrace him.
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From him proceed all the graces of the Spirit, that any men doe injoy.
From him proceed all the graces of the Spirit, that any men do enjoy.
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This is his Roialty, as being the only King and Head of the Church, and the opened fountain, that all that would bee saved must repaire unto.
This is his Royalty, as being the only King and Head of the Church, and the opened fountain, that all that would be saved must repair unto.
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Hee is the beginning of the Holy Ghost, the Holy Ghost proceedeth from him, as hee is the Son of God,
He is the beginning of the Holy Ghost, the Holy Ghost Proceedeth from him, as he is the Son of God,
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and as hee is man, hee is anointed with him.
and as he is man, he is anointed with him.
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The Spirit of the Lord is upon mee saith he, Luk. 4. 18. Ho, every one that would have him, come unto mee for him.The Spirit of the Lord is upon me Says he, Luk. 4. 18. Ho, every one that would have him, come unto me for him.
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Away with your sins, and take mee, abhorre all your own waies, see what damnable creatures yee are in your selves,
Away with your Sins, and take me, abhor all your own ways, see what damnable creatures ye Are in your selves,
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whether your lusts and corruptions carrie you, what will become of you, if yee goe on in your own paths? if yee would have grace,
whither your Lustiest and corruptions carry you, what will become of you, if ye go on in your own paths? if ye would have grace,
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and mercy, and life, and salvation, come to mee, The Spirit of the Lord is upon mee, to powre him upon you, that yee may bee saved.
and mercy, and life, and salvation, come to me, The Spirit of the Lord is upon me, to pour him upon you, that ye may be saved.
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I say Christ is anointed with him, the Lord hath given him his Spirit in abundance, hee hath enough spirit to infuse into all that lay hold upon him,
I say christ is anointed with him, the Lord hath given him his Spirit in abundance, he hath enough Spirit to infuse into all that lay hold upon him,
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as John saith, God hath not given the Spirit by measure unto him, Joh. 3. 34. No, hee hath the holy Spirit without measure, hee hath all store of spirituall graces, to afford to them that lack;
as John Says, God hath not given the Spirit by measure unto him, John 3. 34. No, he hath the holy Spirit without measure, he hath all store of spiritual graces, to afford to them that lack;
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a Treasurie of all heavenly blessings, to inrich all his poore distressed Members.
a Treasury of all heavenly blessings, to enrich all his poor distressed Members.
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The Reasons of this Point, why Christ onely hath the holy Spirit of God, to give where hee will, are three.
The Reasons of this Point, why christ only hath the holy Spirit of God, to give where he will, Are three.
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First, Because there is none but hee, that God is well-pleased in.
First, Because there is none but he, that God is wellpleased in.
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God is out with all the sonnes of men, by reason of sin and wickednesse, they are all hatefull unto him, they are odious in his sight,
God is out with all the Sons of men, by reason of since and wickedness, they Are all hateful unto him, they Are odious in his sighed,
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and the whole world cannot make him and them friends again, that ever hee should give them grace and favour, much lesse his holy Spirit.
and the Whole world cannot make him and them Friends again, that ever he should give them grace and favour, much less his holy Spirit.
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There is none in whom God is well-pleased but in his Son. This is my wellbeloved Son, in whom I am well-pleased.
There is none in whom God is wellpleased but in his Son. This is my well-beloved Son, in whom I am wellpleased.
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Father, and Holy Ghost, Both came and rested upon him, saying, This is the onely Hee, in whom I am well-pleased, Mat. 3. 16, 17. q. d. If yee get him to bee your Advocate, take him,
Father, and Holy Ghost, Both Come and rested upon him, saying, This is the only He, in whom I am wellpleased, Mathew 3. 16, 17. q. worser. If ye get him to be your Advocate, take him,
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and come unto mee with him, then I will bee friends with you, hee may help you with reconciliation with mee, hee may get mee to give you my holy Spirit, I am well-pleased in him, and in none but him.
and come unto me with him, then I will be Friends with you, he may help you with reconciliation with me, he may get me to give you my holy Spirit, I am wellpleased in him, and in none but him.
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This is one Reason, so that Christ onely can put his holy Spirit into thy heart,
This is one Reason, so that christ only can put his holy Spirit into thy heart,
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and so send thee to his Father.
and so send thee to his Father.
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As Paul put a loving mediating letter in Onesimus his pocket, and so sent him to his Master:
As Paul put a loving mediating Letter in Onesimus his pocket, and so sent him to his Master:
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then hee will bee well-pleased with thee, when thou haste Christs Letter of commendation about thee,
then he will be wellpleased with thee, when thou haste Christ letter of commendation about thee,
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then thou mayest goe to God from day to day, and bee accepted with him:
then thou Mayest go to God from day to day, and be accepted with him:
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None can doe this for thee but onely Christ, hee onely can put a mediating Letter in thy hand, hee onely can give thee the intercessions of his holy Spirit. Thousands goe to God in mans duties from day to day,
None can do this for thee but only christ, he only can put a mediating letter in thy hand, he only can give thee the intercessions of his holy Spirit. Thousands go to God in men duties from day to day,
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and because they are without this, Christ hath not given them his holy Spirit, therefore they are not accepted.
and Because they Are without this, christ hath not given them his holy Spirit, Therefore they Are not accepted.
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God is not pleased with them, they pray without his spirit, they cry God mercy without his spirit, they seek to enter in without his spirit,
God is not pleased with them, they pray without his Spirit, they cry God mercy without his Spirit, they seek to enter in without his Spirit,
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and so they are not admitted.
and so they Are not admitted.
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Now when a soule comes to Christ, God is well-pleased with Christ, and therefore Christ can give him this love-token, Christ can give him the holy Spirit,
Now when a soul comes to christ, God is wellpleased with christ, and Therefore christ can give him this love-token, christ can give him the holy Spirit,
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and so hee shall bee admitted into favour with God. God is wellpleased in him.
and so he shall be admitted into favour with God. God is wellpleased in him.
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As Pharaoh was in Joseph, and therefore Joseph could present his Brethren unto Pharaoh, Gen. 47. 2. If any bodie else had presented them, they should never have found favour,
As Pharaoh was in Joseph, and Therefore Joseph could present his Brothers unto Pharaoh, Gen. 47. 2. If any body Else had presented them, they should never have found favour,
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but Joseph could put acceptance upon them. Pharaoh was well pleased in him.
but Joseph could put acceptance upon them. Pharaoh was well pleased in him.
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So God is well pleased in his Son, and therefore he can doe it and none but He.
So God is well pleased in his Son, and Therefore he can do it and none but He.
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Secondly, Another Reason is, Because the Holy Spirit of God will never enter into man more, except Gods Justice be satisfied.
Secondly, another Reason is, Because the Holy Spirit of God will never enter into man more, except God's justice be satisfied.
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God is resolved he will not put up those indignities that men offer unto him, except they bring with them one, in whom his wrath is appeased.
God is resolved he will not put up those indignities that men offer unto him, except they bring with them one, in whom his wrath is appeased.
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As Saint John sayes, The Lambe slaine hath seven eyes, which are the seven Spirits of God.
As Saint John Says, The Lamb slain hath seven eyes, which Are the seven Spirits of God.
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Rev. 5. 6. That is, hee hath satisfied Gods Justice, and therefore he hath the Holy Spirit of God so given, the Holy Spirit of God will goe to those men that he hath satisfied Gods justice for, I say the Holy Spirit of God will not goe to any man, without satisfaction,
Rev. 5. 6. That is, he hath satisfied God's justice, and Therefore he hath the Holy Spirit of God so given, the Holy Spirit of God will go to those men that he hath satisfied God's Justice for, I say the Holy Spirit of God will not go to any man, without satisfaction,
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if any one will shew him satisfaction, then the Spirit of God will say, I will goe where you will have mee, onely let mee have satisfaction.
if any one will show him satisfaction, then the Spirit of God will say, I will go where you will have me, only let me have satisfaction.
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Now, Beloved, Christ onely can say to the Holy Spirit come a-long with me to this man, here's a satisfaction unto Justice,
Now, beloved, christ only can say to the Holy Spirit come along with me to this man, here's a satisfaction unto justice,
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Therefore he only hath the Spirit at his dispencing.
Therefore he only hath the Spirit At his Dispensing.
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And therefore if any man would have Gods Holy Spirit, he must bring the Lambe Divine slaine, with him to God.
And Therefore if any man would have God's Holy Spirit, he must bring the Lamb Divine slain, with him to God.
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Lord here I have the Lamb slaine, and now let me see thy face, now let mee have thy Spirit,
Lord Here I have the Lamb slain, and now let me see thy face, now let me have thy Spirit,
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as David said to Abner, bring me Michol, or never thinke to see my face. 2 Sam. 3. 13. q. d. never come to me,
as David said to Abner, bring me Michal, or never think to see my face. 2 Sam. 3. 13. q. worser. never come to me,
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except thou bring mee my Michol with thee. The bringing of Michol with him, this might helpe him to see the Kings face.
except thou bring me my Michal with thee. The bringing of Michal with him, this might help him to see the Kings face.
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So, Beloved, when a man getteth the Lord Jesus Christ, and brings him with him to God, this may helpe him to Gods Holy Spirit.
So, beloved, when a man gets the Lord jesus christ, and brings him with him to God, this may help him to God's Holy Spirit.
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Bring him along with thee, and thou shalt see my face, thou shalt have my holy Spirit.
Bring him along with thee, and thou shalt see my face, thou shalt have my holy Spirit.
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Neither will God send thee his Holy Spirit, neither will the Holy Spirit come to thee otherwise.
Neither will God send thee his Holy Spirit, neither will the Holy Spirit come to thee otherwise.
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Christ onely hath him to give. Have Christ and have him.
christ only hath him to give. Have christ and have him.
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Thirdly, another Reason is, why Christ hath the Holy Spirit to give, Because he is flesh of our flesh,
Thirdly, Another Reason is, why christ hath the Holy Spirit to give, Because he is Flesh of our Flesh,
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and Bone of our Bone, and wee may goe to him:
and Bone of our Bone, and we may go to him:
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hee is the fittest to have him to give, because he being man aswell as wee, wee may make bold to goe to him:
he is the Fittest to have him to give, Because he being man aswell as we, we may make bold to go to him:
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My Brethren, wee are not able to goe to God for any thing, much lesse for his Spirit, wee are not able to looke upon him immediately,
My Brothers, we Are not able to go to God for any thing, much less for his Spirit, we Are not able to look upon him immediately,
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as a man is not able to looke upon the Sun-Beames in their strength, specially if hee have sore eyes:
as a man is not able to look upon the Sun-Beames in their strength, specially if he have soar eyes:
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But let him get a Scarfe, or a Cypresse, and now hee may. Now the Sun-beames will shine upon him through the Cypresse, and not hurt him.
But let him get a Scarf, or a Cypress, and now he may. Now the Sunbeam will shine upon him through the Cypress, and not hurt him.
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The Scarfe is able to convey unto him the Sunnebeames, without dazling of him.
The Scarf is able to convey unto him the Sunbeams, without dazzling of him.
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So, beloved, Christ is able to convey the Holy Spirit of God into any man, our sore Consciences may look up to God through him, he moderates Gods looke, hee can make us looke God in the face, in a comfortable manner.
So, Beloved, christ is able to convey the Holy Spirit of God into any man, our soar Consciences may look up to God through him, he moderates God's look, he can make us look God in the face, in a comfortable manner.
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Now we may aske any thing of him, even his Holy Spirit, and he will give him, as the Apostle sayes:
Now we may ask any thing of him, even his Holy Spirit, and he will give him, as the Apostle Says:
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By him we have boldnesse, Eph. 3. 12. O, beloved, they are great things that we need.By him we have boldness, Ephesians 3. 12. O, Beloved, they Are great things that we need.
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We have need of such great matters, that when the Conscience is awakened, it can have no hope to obtaine, that God should pardon such vile wrecthes as we, that he should accept of such poore services as ours, that he should love such filthy ones as wee are, that he should give us a Kingdome,
We have need of such great matters, that when the Conscience is awakened, it can have no hope to obtain, that God should pardon such vile wrecthes as we, that he should accept of such poor services as ours, that he should love such filthy ones as we Are, that he should give us a Kingdom,
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and his owne Holy Spirit to enliven us, to establish our hearts, to be an earnest of Heaven to us:
and his own Holy Spirit to enliven us, to establish our hearts, to be an earnest of Heaven to us:
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how can we hope he will give us such infinite mercies? Now the Lord hath put all these Blessings into the hands of his Sonne Jesus Christ, that is flesh of our flesh, and bone of our bones.
how can we hope he will give us such infinite Mercies? Now the Lord hath put all these Blessings into the hands of his Son jesus christ, that is Flesh of our Flesh, and bone of our bones.
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Now we may boldly goe to him for them.
Now we may boldly go to him for them.
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As Moses when his face shone, Aaron was afraid to come neare him, Exod. 34. 30. Therefore hee put a vaile over his face:
As Moses when his face shone, Aaron was afraid to come near him, Exod 34. 30. Therefore he put a veil over his face:
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Now Aaron and others were able to come nigh him;
Now Aaron and Others were able to come High him;
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so before, none were able to come to God for any thing, but now the Lord hath put a vaile of flesh upon himselfe by incarnating his owne Son, now we may make bold.
so before, none were able to come to God for any thing, but now the Lord hath put a veil of Flesh upon himself by incarnating his own Son, now we may make bold.
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The use of this, is, First;
The use of this, is, First;
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Is it so that Christ hath the seven Spirits of God? Then, what hath he not? He is an all sufficient Saviour.
Is it so that christ hath the seven Spirits of God? Then, what hath he not? He is an all sufficient Saviour.
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He is Gods Steward, God hath put all his goods into his hands.
He is God's Steward, God hath put all his goods into his hands.
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No man can be assured of any thing that is good, but by comming unto him.
No man can be assured of any thing that is good, but by coming unto him.
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All things are delivered to me of my Father. Mat. 11. 27. That is, I have all my fathers goods in my hand: All things Are Delivered to me of my Father. Mathew 11. 27. That is, I have all my Father's goods in my hand:
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Favour, Pardon, Mercy, Grace ▪ Comfort, Heaven it selfe, yea and his holy Spirit and all, I have the distributing of them all.
Favour, Pardon, Mercy, Grace ▪ Comfort, Heaven it self, yea and his holy Spirit and all, I have the distributing of them all.
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He is the store-house whither all needy soules are to goe, He is full of all manner of good things,
He is the storehouse whither all needy Souls Are to go, He is full of all manner of good things,
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as John saies, Of his fulnesse have we al received. Joh. 1. 1•.
as John Says, Of his fullness have we all received. John 1. 1•.
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Looke what grace any of the Saints have ▪ they have it all of him, he is Gods Conduit-pipe, the Lord opens himselfe only in him;
Look what grace any of the Saints have ▪ they have it all of him, he is God's Conduit-pipe, the Lord Opens himself only in him;
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he is the tap, he lets out Gods Blessings, and Graces, and Spirit, like a sluce.
he is the tap, he lets out God's Blessings, and Graces, and Spirit, like a sluice.
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Hee is the Lord Treasurer of Heaven and Earth: As Joseph in Egypt, if any one would have Corne;
He is the Lord Treasurer of Heaven and Earth: As Joseph in Egypt, if any one would have Corn;
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they must goe to Joseph for it, if they came to Pharaoh but for a pecke,
they must go to Joseph for it, if they Come to Pharaoh but for a peck,
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or a gallon, presently he sent them to Joseph, so the Lord sends all that will have any drop of mercy, to his Sonne,
or a gallon, presently he sent them to Joseph, so the Lord sends all that will have any drop of mercy, to his Son,
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if yee will not goe to my Sonne, yee shall not have one drop, yee shall dye in your sinnes.
if ye will not go to my Son, ye shall not have one drop, ye shall die in your Sins.
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This is my welbeloved Sonne, sayes hee, looke yee heare him: hearken to him: obey him: be ruled by him: bow down unto him: doe as he bids you:This is my well-beloved Son, Says he, look ye hear him: harken to him: obey him: be ruled by him: bow down unto him: do as he bids you:
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if ye anger him, and will not stoop unto him: if your hearts will not burst, if your minds will not off from the world,
if you anger him, and will not stoop unto him: if your hearts will not burst, if your minds will not off from the world,
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and other things, and be wholly intent unto him, if yee slight him, and suffer vain things to draw away your affections and thoughts and meditations from him;
and other things, and be wholly intent unto him, if ye slight him, and suffer vain things to draw away your affections and thoughts and meditations from him;
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there is no redemption for you.
there is no redemption for you.
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No Salvation but onely by beleeving in his name, he hath all the seven Spirits of God, no Spirit of Grace at all can be had but onely of him, he was the Rocke, that Moses must stand on, that the glory of Gods goodnesse might passe before him.
No Salvation but only by believing in his name, he hath all the seven Spirits of God, no Spirit of Grace At all can be had but only of him, he was the Rock, that Moses must stand on, that the glory of God's Goodness might pass before him.
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Secondly, Another use is, hath Christ the seven Spirits of God? then wee are without excuse:
Secondly, another use is, hath christ the seven Spirits of God? then we Are without excuse:
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if wee be without the Holy Spirit of God, Christ hath him to give: and yet how few will seeke him of Jesus Christ!
if we be without the Holy Spirit of God, christ hath him to give: and yet how few will seek him of jesus christ!
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as Christ sayes, Yee will not come unto me, that yee might have life.
as christ Says, Ye will not come unto me, that ye might have life.
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Joh. 5. 40. That is, if yee would come unto me, I would make your dead hearts to live, I would quicken you to all goodnesse, I would powre my Holy Spirit upon you:
John 5. 40. That is, if ye would come unto me, I would make your dead hearts to live, I would quicken you to all Goodness, I would pour my Holy Spirit upon you:
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But you will not come unto me, for it.
But you will not come unto me, for it.
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This makes us without excuse, That Christ hath the Spirit in him, for all that have a minde to him, and wee have no minde.
This makes us without excuse, That christ hath the Spirit in him, for all that have a mind to him, and we have no mind.
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How few among you to this very day have gotten yet Gods Holy Spirit? Yee pray,
How few among you to this very day have got yet God's Holy Spirit? Ye pray,
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but yee have not the spirit of supplieation, to pray by, to lift up your hearts, to enliven your desires, to be able to wrestle with God to any purpose, no Spirit of grace stirring in you.
but ye have not the Spirit of supplieation, to pray by, to lift up your hearts, to enliven your Desires, to be able to wrestle with God to any purpose, no Spirit of grace stirring in you.
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When ye come to the house of God, ye heare Sermons but the Holy Ghost does not fall upon you to make them effectuall and mightie in operation, to convert you to God, to knocke off your base lusts:
When you come to the house of God, you hear Sermons but the Holy Ghost does not fallen upon you to make them effectual and mighty in operation, to convert you to God, to knock off your base Lustiest:
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yee are dead in all holy duties, voide of all Heavenly graces, dull to every good thing,
ye Are dead in all holy duties, void of all Heavenly graces, dull to every good thing,
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even as the Body without the spirit is dead.
even as the Body without the Spirit is dead.
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Nay the Spirit of the world dwelleth in most men tying and glving them to the things here below,
Nay the Spirit of the world dwells in most men tying and glving them to the things Here below,
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and will not let them savor and rellish the things of Heaven. Whereby they cannot cease from sinne nor work the works of God.
and will not let them savour and relish the things of Heaven. Whereby they cannot cease from sin nor work the works of God.
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Rare is that man, now-a-dayes, that hath the Holy Spirit of God remaining in him in any measure:
Rare is that man, nowadays, that hath the Holy Spirit of God remaining in him in any measure:
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nay if people were asked, whether they have the Spirit of God, yea or no, their owne Conscience could answer. No they have not:
nay if people were asked, whither they have the Spirit of God, yea or no, their own Conscience could answer. No they have not:
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they never felt any such Divine ghuest;
they never felt any such Divine guest;
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their earthlinesse and lumpishnesse of heart in all the ordinances of God, their unaquaintednesse with God, their unsettlednesse,
their earthliness and lumpishness of heart in all the ordinances of God, their unaquaintednesse with God, their unsettledness,
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and nakednesse, and blindnesse in all the wayes of peace, plainely does declare it; and yet they will not come unto Christ that they might have life:
and nakedness, and blindness in all the ways of peace, plainly does declare it; and yet they will not come unto christ that they might have life:
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he hath the seven Spirits of God, and yet they cannot finde in their hearts, to be instant and earnest with him,
he hath the seven Spirits of God, and yet they cannot find in their hearts, to be instant and earnest with him,
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when Pharaoh appointed Joseph to distribute corne to all comers;
when Pharaoh appointed Joseph to distribute corn to all comers;
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Goe to Joseph, sayes he, Gen. 41. 55. the Text sayes, all Countries came to Joseph for Corne,
Go to Joseph, Says he, Gen. 41. 55. the Text Says, all Countries Come to Joseph for Corn,
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because the famine was sore in all lands. Because the famine was soar in all Lands.
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But God hath appointed his own Sonne to be a dispencer of the Spirit, and there is a sore want of the spirit every where in all Townes and Parishes,
But God hath appointed his own Son to be a dispenser of the Spirit, and there is a soar want of the Spirit every where in all Towns and Parishes,
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and yet hardly any will come in.
and yet hardly any will come in.
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Certainely, this is the condemnation, that men intend their pleasure, and their profits, and every outward thing,
Certainly, this is the condemnation, that men intend their pleasure, and their profits, and every outward thing,
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and never seeke to Jesus, to have the Holy Spirit of God. For First, many of us have hard hearts that cannot melt at our owne sinnes,
and never seek to jesus, to have the Holy Spirit of God. For First, many of us have heard hearts that cannot melt At our own Sins,
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nor the publike provocations whereby God is provoked, nor the generall calamities of the Church:
nor the public provocations whereby God is provoked, nor the general calamities of the Church:
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our hearts are like a stone, and wee are not affected, nor can be affected, no relenting at the Word, no bleeding in any other good dutie, nothing moves us:
our hearts Are like a stone, and we Are not affected, nor can be affected, no relenting At the Word, no bleeding in any other good duty, nothing moves us:
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1352
the spirit could soften, yea, and take the stone away, and Christ saies hee would give him unto us, if we did desire him.
the Spirit could soften, yea, and take the stone away, and christ Says he would give him unto us, if we did desire him.
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I will put a new Spirit within you, and take the stony heart out of the flesh. I will put a new Spirit within you, and take the stony heart out of the Flesh.
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Ezek. 11. 19. Hee hath spirit enough in him to doe it, and yet we will not sue to him but in a feigned manner,
Ezekiel 11. 19. He hath Spirit enough in him to do it, and yet we will not sue to him but in a feigned manner,
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and so a hard heart possesseth us still, which marres all our familie-duties, and all that wee doe in the publike assemblies:
and so a hard heart Possesses us still, which mars all our Family duties, and all that we do in the public assemblies:
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nothing comes of all that wee doe.
nothing comes of all that we do.
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If our foolish hearts would come downe to be fervent after Christ, this might be be remedied.
If our foolish hearts would come down to be fervent After christ, this might be be remedied.
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He hath the seven Spirits of God for the nonce.
He hath the seven Spirits of God for the nonce.
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But a spirit of slumber bewitches us, and and nothing can awaken us to this very day.
But a Spirit of slumber bewitches us, and and nothing can awaken us to this very day.
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1360
Never was there a more hard-hearted time, never more hard-hearted Christians, nummed, and past feeling, wishing indeed the things mought be mended,
Never was there a more hardhearted time, never more hardhearted Christians, numbed, and past feeling, wishing indeed the things might be mended,
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but never putting forth our hand to have them mended. Secondly, scarce any of us can pray, but in a blunt-hearted-wise:
but never putting forth our hand to have them mended. Secondly, scarce any of us can pray, but in a blunt-hearted-wise:
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our prayers never stirre Heaven, never give so much as a lift to any of our lusts,
our Prayers never stir Heaven, never give so much as a lift to any of our Lustiest,
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neither are they any whit answerable to the miseries that are on us, whether Personall or Nationall, the spirit could helpe us,
neither Are they any whit answerable to the misery's that Are on us, whither Personal or National, the Spirit could help us,
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and enlarge us, as Paul saies of the good Romans, Yee have received the Spirit of Adoption whereby yee cry Abba Father.
and enlarge us, as Paul Says of the good Romans, Ye have received the Spirit of Adoption whereby ye cry Abba Father.
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Rom. 8. 15. and Christ hath this Spirit in his hand, to give.
Rom. 8. 15. and christ hath this Spirit in his hand, to give.
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1366
But we would rather sit woulding and yawning then be downe on our knees before God.
But we would rather fit woulding and yawning then be down on our knees before God.
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1367
Every one almost hath heavy things that he is consciencious of:
Every one almost hath heavy things that he is conscientious of:
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1368
terrible guiltines, horrible mis-givings, self-condēnings, uncertainties about his later end, doubtfulnesse whether any thing be sound, yea or no;
terrible guiltiness, horrible misgivings, self-condennings, uncertainties about his later end, doubtfulness whither any thing be found, yea or no;
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and yet no heart of prayer, no strainings after Christ to have the Holy Spirit of him.
and yet no heart of prayer, no strainings After christ to have the Holy Spirit of him.
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1370
Nay, tittle tattle is preferred before comming about Christ:
Nay, tittle tattle is preferred before coming about christ:
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and every idle busines more takes up our thoughts, then how we may injoy Jesus Christ.
and every idle business more Takes up our thoughts, then how we may enjoy jesus christ.
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1372
Thirdly, where is the man well-neer, that is holy? some indeed are civill, and not very many, no, not of them that would bee held for Professers.
Thirdly, where is the man well-near, that is holy? Some indeed Are civil, and not very many, no, not of them that would be held for Professers.
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For what Civility, Honesty is there, when people are palpably proud, and palpably covetous, and palpably malicious,
For what Civility, Honesty is there, when people Are palpably proud, and palpably covetous, and palpably malicious,
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and spightfull, and envious? but, put case many be Civill; yet holinesse is hardly any where to be seene.
and spiteful, and envious? but, put case many be Civil; yet holiness is hardly any where to be seen.
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Where are any that are mortified unto sin? Crucified to the world? Pilgrims on earth, Heavenly-minded? taken up with God? The Spirit indeed, is a Spirit of Holinesse, Rom. 1. 4. And Christ hath him to give but hee cannot have our custome:
Where Are any that Are mortified unto since? crucified to the world? Pilgrim's on earth, Heavenly-minded? taken up with God? The Spirit indeed, is a Spirit of Holiness, Rom. 1. 4. And christ hath him to give but he cannot have our custom:
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We are not thirstie after such matters.
We Are not thirsty After such matters.
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Fourthly, Where is the Communion of Saints? a Theme I spake of the last Sabbath day.
Fourthly, Where is the Communion of Saints? a Theme I spoke of the last Sabbath day.
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We are all like unto Ephraim. Ephraim hath mixed himself among the people. Hos. 7. 8. that is, they had no Communion of Saints there among them. They were a mish-mash people;
We Are all like unto Ephraim. Ephraim hath mixed himself among the people. Hos. 7. 8. that is, they had no Communion of Saints there among them. They were a mishmash people;
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there was a Chaos and a confusion and a medly among them. If there be any that beare the name of Saints;
there was a Chaos and a confusion and a medley among them. If there be any that bear the name of Saints;
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They are like Lambs feeding all alone in a large place. Like Israel when they are scatterd.
They Are like Lambs feeding all alone in a large place. Like Israel when they Are scattered.
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Hos. 4. 16. Lambes withour flockes: Birds without mates: As if they were all frighted asunder:
Hos. 4. 16. Lambs withour flocks: Birds without mates: As if they were all frighted asunder:
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No Communion of Saints, no Communion of graces, nor duties, nor hearts, nor affections.
No Communion of Saints, no Communion of graces, nor duties, nor hearts, nor affections.
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I confesse if we had the Holy Spirit of God, we would make a communion among us: As Paul sayes.
I confess if we had the Holy Spirit of God, we would make a communion among us: As Paul Says.
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The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all, Amen. The grace of our Lord jesus christ and the love of God and the Communion of the Holy Ghost be with you all, Amen.
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2 Cor. 13. 14. He would make a Commuinon among us, and Christ hath him too,
2 Cor. 13. 14. He would make a Commuinon among us, and christ hath him too,
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and there we might have him, but we care not for him: which is a most fearefull thing:
and there we might have him, but we care not for him: which is a most fearful thing:
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a signe of horrible deadnesse and livelesnesse in good:
a Signen of horrible deadness and livelesnesse in good:
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as it is with the boughes of a tree, when they are dead, they fall off,
as it is with the boughs of a tree, when they Are dead, they fallen off,
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but they hang together as long as they are alive. Though communion of Saints, be an Article of our faith, yet we let it dye.
but they hang together as long as they Are alive. Though communion of Saints, be an Article of our faith, yet we let it die.
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We see in nature, if we sling any meat to a Hen, presently shee cluckes for all her Chickens to have part:
We see in nature, if we sling any meat to a Hen, presently she cluckes for all her Chickens to have part:
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So, looke what graces we get, we should impart what we can:
So, look what graces we get, we should impart what we can:
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the Lord hath appointed mutualgiving good example unto one another, edifying one another, exhorting one another, admonishing one another, comforting one another, conferring one with another, supplicating one with and for another.
the Lord hath appointed mutualgiving good Exampl unto one Another, edifying one Another, exhorting one Another, admonishing one Another, comforting one Another, conferring one with Another, supplicating one with and for Another.
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As it is said, Luke 5. 10. That Simon and James and Iohn were partners in their fishing, looke what fishes they caught, they divided among one another; so Christians should be partners.
As it is said, Lycia 5. 10. That Simon and James and John were partners in their fishing, look what Fish they caught, they divided among one Another; so Christians should be partners.
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What they get at a Sermon, they are to impart, What they get in prayer, or at Sacraments, or in affliction;
What they get At a Sermon, they Are to impart, What they get in prayer, or At Sacraments, or in affliction;
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there be others that should be partners with them:
there be Others that should be partners with them:
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as the Apostle sayes, Looke not every man on his owne things, but every man also on the things of others.
as the Apostle Says, Look not every man on his own things, but every man also on the things of Others.
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Phil. 2. 4. O sayes he, if there be any fellow-ship of the Spirit, thus it must be, that is, the Spirit would breed this fellowship and communion among you.
Philip 2. 4. O Says he, if there be any fellowship of the Spirit, thus it must be, that is, the Spirit would breed this fellowship and communion among you.
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Now, Beloved, where is this holy Spirit to be had but in Christ? I say wee are without excuse,
Now, beloved, where is this holy Spirit to be had but in christ? I say we Are without excuse,
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if we doe not get the Holy Spirit of God, Because Christ hath him for us,
if we do not get the Holy Spirit of God, Because christ hath him for us,
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if we would resort to him, and therefore wee can have no plea. First, Wee cannot plead, wee have no need of the holy Spirit of God:
if we would resort to him, and Therefore we can have no plea. First, we cannot plead, we have no need of the holy Spirit of God:
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what need wee have him, as long as wee beleeve there is such a one? Is it needfull wee should have him? I, that it is;
what need we have him, as long as we believe there is such a one? Is it needful we should have him? I, that it is;
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why else did God make his Son to bee the dispenser, and the distributer, and communicater of him? O, Beloved, the Lord hath done this,
why Else did God make his Son to be the dispenser, and the distributer, and communicater of him? O, beloved, the Lord hath done this,
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because wee cannot bee saved without the holy Spirit of God: would wee bee regenerated and born again; wee cannot without the Spirit:
Because we cannot be saved without the holy Spirit of God: would we be regenerated and born again; we cannot without the Spirit:
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That which is born of the Spirit, is Spirit, Joh. 3. 6. Wee can never bee spirituall without the Spirit of God:That which is born of the Spirit, is Spirit, John 3. 6. we can never be spiritual without the Spirit of God:
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none but spirituall men and women shall enter into the Kingdome of God. Drunkards, and adulterers, and lyers, and muckworms, and better men than they, are carnall men.
none but spiritual men and women shall enter into the Kingdom of God. Drunkards, and Adulterers, and liars, and muckworms, and better men than they, Are carnal men.
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Now to bee carnally minded is death, but to bee spiritually minded, this onely is life and peace: Now to be carnally minded is death, but to be spiritually minded, this only is life and peace:
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so that wee cannot plead that.
so that we cannot plead that.
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Again, Wee cannot bee justified without the Spirit of God, Yee may say, O, wee hope to bee justified onely by Faith in Christ;
Again, we cannot be justified without the Spirit of God, Ye may say, Oh, we hope to be justified only by Faith in christ;
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True, but if yee have not the Spirit of God, yee have no Faith, none have true faith in Christ, till first they have the holy Spirit of God,
True, but if ye have not the Spirit of God, ye have no Faith, none have true faith in christ, till First they have the holy Spirit of God,
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and therefore it is called the spirit of Faith, that is, a spirit inclining a man unto Christ;
and Therefore it is called the Spirit of Faith, that is, a Spirit inclining a man unto christ;
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bowing of the minde, and heart, and soule, to all heavenly things in Christ, no man can bee justified without this,
bowing of the mind, and heart, and soul, to all heavenly things in christ, no man can be justified without this,
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as Paul tells the Corinthians, But yee are sanctified, yee are justified in the name of the Lord Jesus,
as Paul tells the Corinthians, But ye Are sanctified, ye Are justified in the name of the Lord jesus,
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and by the Spirit of God, 1 Cor. 6. 11. Again, Yee cannot have free-will to doe the will of God without the holy Spirit of God.and by the Spirit of God, 1 Cor. 6. 11. Again, Ye cannot have freewill to do the will of God without the holy Spirit of God.
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I confesse, by nature no man hath free-will: I, but if yee bee not more then nature, yee cannot bee saved.
I confess, by nature no man hath freewill: I, but if ye be not more then nature, ye cannot be saved.
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Yee must have free-will to all the waies of God, or yee cannot bee saved. Now yee never can have this without the Spirit of God.
Ye must have freewill to all the ways of God, or ye cannot be saved. Now ye never can have this without the Spirit of God.
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Can yee mortifie every wicked lust? can yee resist the devill every day? can yee keep out the world,
Can ye mortify every wicked lust? can ye resist the Devil every day? can ye keep out the world,
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and ward off the temptations of the flesh, yee can never doe it while the world stands in a holy course, without the holy Spirit of God.
and ward off the temptations of the Flesh, ye can never do it while the world Stands in a holy course, without the holy Spirit of God.
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Where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 17. Mark, there is freewill to all these things, that man hath liberty to doe supernaturall things, that hath the Spirit of the Lord, and no man else.Where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 17. Mark, there is freewill to all these things, that man hath liberty to do supernatural things, that hath the Spirit of the Lord, and no man Else.
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Again, Yee are none of Christs, if yee have not the holy Spirit of Christ;
Again, Ye Are none of Christ, if ye have not the holy Spirit of christ;
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that is the Mark hee brands all his sheep with, as a man saies, when hee heares tydings of any of his sheep;
that is the Mark he brands all his sheep with, as a man Says, when he hears tidings of any of his sheep;
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saith hee, if they bee mine, they have such a mark: they have an A. and a B. on the left side, or so:
Says he, if they be mine, they have such a mark: they have an A. and a B. on the left side, or so:
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so saies Christ, if they bee mine, they have my Spirit, if any man have not the Spirit of Christ, hee is none of his, Rom. 8. 9. Hereby wee know that hee abideth in us, saith John, by his Spirit which hee hath given us, 1 Joh. 3. 24. so that wee have need of the spirit,
so Says christ, if they be mine, they have my Spirit, if any man have not the Spirit of christ, he is none of his, Rom. 8. 9. Hereby we know that he Abideth in us, Says John, by his Spirit which he hath given us, 1 John 3. 24. so that we have need of the Spirit,
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and therefore this cannot bee our plea, that wee have no need:
and Therefore this cannot be our plea, that we have no need:
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wee have such need of Gods holy Spirit, that wee cannot bee saved without the having of him.
we have such need of God's holy Spirit, that we cannot be saved without the having of him.
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Secondly, wee cannot plead, wee know not where to have him. For Christ saith, hee hath him to give to all that will receive him.
Secondly, we cannot plead, we know not where to have him. For christ Says, he hath him to give to all that will receive him.
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The Spirit of the Lord is upon mee, saith hee, Esa. 61. 1. that is, hee is powred upon mee, that hee may run down upon all them that come to be my members.The Spirit of the Lord is upon me, Says he, Isaiah 61. 1. that is, he is poured upon me, that he may run down upon all them that come to be my members.
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If Christ indeed had not come, if God had not made him Vehiculum Spiritus, if God had not put his spirit upon Christ,
If christ indeed had not come, if God had not made him Vehiculum Spiritus, if God had not put his Spirit upon christ,
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like water in a Fountain, to run out upon all that will hold their hearts under him;
like water in a Fountain, to run out upon all that will hold their hearts under him;
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then wee might have some excuse: Lord • wee know not where to have the Spirit.
then we might have Some excuse: Lord • we know not where to have the Spirit.
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But the Lord hath told us where wee may have him. Wee may have him in his Son Jesus Christ.
But the Lord hath told us where we may have him. we may have him in his Son jesus christ.
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Thirdly, Wee cannot plead, wee cannot tell how to have him:
Thirdly, we cannot plead, we cannot tell how to have him:
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For as yee know where to have him, so yee may know how to have him too:
For as ye know where to have him, so ye may know how to have him too:
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and yee all doe know, if wee had a heart wee may have him foure waies.
and ye all do know, if we had a heart we may have him foure ways.
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First, By the hearing of the Word: you will say, yee have heard the Word many times;
First, By the hearing of the Word: you will say, ye have herd the Word many times;
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yet yee never received the holy Spirit yet.
yet ye never received the holy Spirit yet.
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I answer, that's certain, but it is because yee doe not come to it with a greedy yerning heart, with an open eare,
I answer, that's certain, but it is Because ye do not come to it with a greedy yearning heart, with an open ear,
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and a willing minde to bee guided by it. For if ye came thus with this minde, yee would quickly have the spirit.
and a willing mind to be guided by it. For if you Come thus with this mind, ye would quickly have the Spirit.
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Lord tell mee any thing, I doe unfeignedly desire for to doe it; reprove any thing in mee, I doe sincerely desire to leave it. Come thus to the Word;
Lord tell me any thing, I do unfeignedly desire for to do it; reprove any thing in me, I do sincerely desire to leave it. Come thus to the Word;
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I dare say, thou shalt not bee one quarter of an houre without the spirit, as Christ saith, Turn yee at my reproof:
I Dare say, thou shalt not be one quarter of an hour without the Spirit, as christ Says, Turn ye At my reproof:
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behold, I will powre out my spirit un to you, Prov. 1. 23. You will say, this is strange,behold, I will pour out my Spirit un to you, Curae 1. 23. You will say, this is strange,
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and have I heard so many Sermons, and never got the spirit yet? I, you never heard Sermons with an honest heart:
and have I herd so many Sermons, and never god the Spirit yet? I, you never herd Sermons with an honest heart:
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You shall see, Cornelius and his company got the spirit at the first Sermon that they heard,
You shall see, Cornelius and his company god the Spirit At the First Sermon that they herd,
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when Peter Preached, the Holy Ghost fell on all those that heard the Word, Act. 10. 44. How so? yee may read there in the Context, O saies Cornelius, Wee are all here present before God, to heare all things that are commanded thee of God.
when Peter Preached, the Holy Ghost fell on all those that herd the Word, Act. 10. 44. How so? ye may read there in the Context, Oh Says Cornelius, we Are all Here present before God, to hear all things that Are commanded thee of God.
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Ver. 33. Now, if wee have the Word daily preached, and wee get not the holy spirit of God; wee are without excuse.
Ver. 33. Now, if we have the Word daily preached, and we get not the holy Spirit of God; we Are without excuse.
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Secondly, By Prayer, if wee did pray faithfully unto God, wee should have the holy spirit, as Christ saies:
Secondly, By Prayer, if we did pray faithfully unto God, we should have the holy Spirit, as christ Says:
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If ye that are evill, can give good gifts unto your children, how much more shall your heavenly Father give the holy Spirit to them that ask him? Luk. 11. 13. You will say, yee have prayed many a time and often,If you that Are evil, can give good Gifts unto your children, how much more shall your heavenly Father give the holy Spirit to them that ask him? Luk. 11. 13. You will say, ye have prayed many a time and often,
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and yet yee finde no such thing, and no marvaile; when a mans heart prayes onely by the by:
and yet ye find no such thing, and no marvel; when a men heart prays only by the by:
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but if yee made it your businesse, from day to day, if yee would seek for him as for life,
but if ye made it your business, from day to day, if ye would seek for him as for life,
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and look upon it as more necessary then life it self; then yee should quickly speed:
and look upon it as more necessary then life it self; then ye should quickly speed:
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But when yee will give God the blinde, and the lame, and your hearts run a whoring after other things;
But when ye will give God the blind, and the lame, and your hearts run a whoring After other things;
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Heaven is not the main of all your care, and study: the Lord knows a hollow heart, and can tell how to deny it:
Heaven is not the main of all your care, and study: the Lord knows a hollow heart, and can tell how to deny it:
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none shall have his spirit, that doe not desire him above all things, and labour after him above all things,
none shall have his Spirit, that do not desire him above all things, and labour After him above all things,
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and use all manner of meanes for him.
and use all manner of means for him.
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The Spirit of God is a great gift, and wee must know its an infinite mercy to obtain him,
The Spirit of God is a great gift, and we must know its an infinite mercy to obtain him,
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and therefore wee must seek him accordingly. They that get him, doe not goe dreamingly to work. Thirdly, By repentance;
and Therefore we must seek him accordingly. They that get him, do not go dreamingly to work. Thirdly, By Repentance;
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this is another means to obtain the Holy Ghost, as the Lord saith, Rent your hearts and not your garments,
this is Another means to obtain the Holy Ghost, as the Lord Says, Rend your hearts and not your garments,
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and turn to the Lord your God, &c. Joel 2. 13. what followes? And after that I will powre my Spirit upon you, saith hee, ver. 28. Never think to have Gods holy Spirit,and turn to the Lord your God, etc. Joel 2. 13. what follows? And After that I will pour my Spirit upon you, Says he, ver. 28. Never think to have God's holy Spirit,
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and live after the flesh, or goe on in a forme, or a carelesse way:
and live After the Flesh, or go on in a Form, or a careless Way:
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not onely drunkennesse and whoredome, and capitall sins, keep him out, but any other lusts and corruptions, that the heart clings unto;
not only Drunkenness and whoredom, and capital Sins, keep him out, but any other Lustiest and corruptions, that the heart clings unto;
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Rent your hearts then, let your drowzie doings pain you at the heart, let all your security,
Rend your hearts then, let your drowzy doings pain you At the heart, let all your security,
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and unbeleef, and luke warmnesse, whereby yee part stakes with God, let all these bee a burden unto you,
and unbelief, and lycia warmness, whereby ye part stakes with God, let all these be a burden unto you,
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and you heavy laden with them: this is the way-making for the Spirit of Gods comming in.
and you heavy laden with them: this is the way-making for the Spirit of God's coming in.
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Fourthly, Take no deniall, let not ill-successe beat you off; this is that which thrusteth back thousands:
Fourthly, Take no denial, let not ill-successe beatrice you off; this is that which thrusts back thousands:
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They find little successe at the first, and so they give over.
They find little success At the First, and so they give over.
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But, Beloved, this is it, howsoever wee finde cold successe in our holy labours, at the first,
But, beloved, this is it, howsoever we find cold success in our holy labours, At the First,
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yet wee must goe on, though wee doe not finde our lusts die, though wee doe not finde that speeding in Prayer that wee could wish, that prevailing in our endevours, that wee doe desire,
yet we must go on, though we do not find our Lustiest die, though we do not find that speeding in Prayer that we could wish, that prevailing in our endeavours, that we do desire,
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yet still wee are to goe on, and still wait upon God, in abounding in our care,
yet still we Are to go on, and still wait upon God, in abounding in our care,
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untill the Lord grant us better successe.
until the Lord grant us better success.
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The hard successe that we have, must not hinder us, as the Apostle saith, Let us not bee weary in well-doing,
The hard success that we have, must not hinder us, as the Apostle Says, Let us not be weary in welldoing,
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for in due time wee shall reap, if wee faint not, Gal. 6. 9. That is, let us not bee discouraged with hard successes,for in due time we shall reap, if we faint not, Gal. 6. 9. That is, let us not be discouraged with hard Successes,
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or any other such like thing: certainly, if wee goe on wee shall speed.
or any other such like thing: Certainly, if we go on we shall speed.
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When the Wisemen came seeking for Christ at Jerusalem, they had no good successe there, they did not finde him there,
When the Wise men Come seeking for christ At Jerusalem, they had no good success there, they did not find him there,
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yet they would not return back without him; But they went down to Bethlehem, and sought for him there.
yet they would not return back without him; But they went down to Bethlehem, and sought for him there.
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When the Church had sought Christ in her bed, shee had no successe for that time.
When the Church had sought christ in her Bed, she had no success for that time.
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I sought him, sayes shee, but I found him not, Cant. 3. 1. What, would shee give over because of her bad successe at the first? No, shee trudged out into the Lanes and the streets, she enquired of the watchmen and still shee had little or no successe.I sought him, Says she, but I found him not, Cant 3. 1. What, would she give over Because of her bad success At the First? No, she trudged out into the Lanes and the streets, she inquired of the watchmen and still she had little or no success.
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But the Text saith, shee would never give over, till she litt upon him. Beloved, wee must take heed of this.
But the Text Says, she would never give over, till she litt upon him. beloved, we must take heed of this.
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It is the impatience of mens hearts, if they cannot finde a blessing at first dash, they will seek no further,
It is the impatience of men's hearts, if they cannot find a blessing At First dash, they will seek no further,
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then they strike into a former, or a worse condition:
then they strike into a former, or a Worse condition:
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In the first of Haggai, yee may read, that when the Jews had been hindered by Cambyses, from building of the Temple for a fit, they gave over:
In the First of Chaggai, ye may read, that when the jews had been hindered by Cambyses, from building of the Temple for a fit, they gave over:
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Because they had no successe, they would build no more, but fell a building their own houses, ver. 4. yee know it was their sin,
Because they had no success, they would built no more, but fell a building their own houses, ver. 4. ye know it was their since,
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and the Lord plagued them for it.
and the Lord plagued them for it.
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Therefore, Brethren, it must bee our care, although wee doe not speed at the first, not to slacken, or give in:
Therefore, Brothers, it must be our care, although we do not speed At the First, not too slacken, or give in:
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As Isaac would still bee building ▪ Wells, hee built one, and that had no successe, hee built another, and that had as bad;
As Isaac would still be building ▪ Wells, he built one, and that had no success, he built Another, and that had as bad;
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still there fell out strife, what then? did he give over so? No, hee never would have done, till the Lord gave him a Rehoboth, a Well that there was no striving about, Gen. 26. 22. so, wee should never bee quiet,
still there fell out strife, what then? did he give over so? No, he never would have done, till the Lord gave him a Rehoboth, a Well that there was no striving about, Gen. 26. 22. so, we should never be quiet,
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untill the Lord give us his holy Spirit;
until the Lord give us his holy Spirit;
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though wee doe not feele his workings in us at the first, no bad successes though never so many, should make us weary:
though we do not feel his workings in us At the First, no bad Successes though never so many, should make us weary:
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But still wee should goe on, a seeking of the holy Spirit of God.
But still we should go on, a seeking of the holy Spirit of God.
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Thus, as wee know where to have the Spirit of God, namely in Christ, so, wee know how too,
Thus, as we know where to have the Spirit of God, namely in christ, so, we know how too,
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and therefore wee are without excuse, if wee suffer our selves to bee void of Gods holy and blessed Spirit; this is the second use.
and Therefore we Are without excuse, if we suffer our selves to be void of God's holy and blessed Spirit; this is the second use.
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Thirdly, another Use, is, to you that doe indeed complain of great want of the Spirit:
Thirdly, Another Use, is, to you that do indeed complain of great want of the Spirit:
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here you see where yee may have supplies even from our Lord Jesus Christ, hee hath the seven Spirits of God.
Here you see where ye may have supplies even from our Lord jesus christ, he hath the seven Spirits of God.
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They labour to know Christ more and more:
They labour to know christ more and more:
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this is the way to have more and more of the Spirit, as the Apostle saith:
this is the Way to have more and more of the Spirit, as the Apostle Says:
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That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdome and revelation in the knowledge of him, Ephes. 1. 17. Get the knowledge of Christ more and more,
That the God of our Lord jesus christ, the Father of glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of him, Ephesians 1. 17. Get the knowledge of christ more and more,
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and thus the spirit shall come to thee more and more.
and thus the Spirit shall come to thee more and more.
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It is said of the Indian Gymnosophists, that they would lye all the day long, looking upon the Sun in the firmament,
It is said of the Indian Gymnosophists, that they would lie all the day long, looking upon the Sun in the firmament,
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so should Christians doe, they should lye looking upon Christ, the more spirit still they shall have, if they doe so.
so should Christians do, they should lie looking upon christ, the more Spirit still they shall have, if they do so.
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First, May be ye want spirit to make you know the Lords will, you finde your selves backward from day to day:
First, May be the want Spirit to make you know the lords will, you find your selves backward from day to day:
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little or no heart to Gods Commandements;
little or no heart to God's commandments;
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look up to Christ, and say, Lord there is enough spirit in Christ, and hee hath it for all them that doe want, and would have the same;
look up to christ, and say, Lord there is enough Spirit in christ, and he hath it for all them that do want, and would have the same;
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O give mee some together with him, as hee sayes, I will put my Spirit into you,
Oh give me Some together with him, as he Says, I will put my Spirit into you,
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and cause you to walk in my statutes, Ezek. 36. 27. q. d. look up to mee, I will doe this for you.and cause you to walk in my statutes, Ezekiel 36. 27. q. worser. look up to me, I will do this for you.
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Secondly, May bee yee want strength, yee have many temptations, and you have no strength to resist them, they come in upon you like the breaking in upon you;
Secondly, May be ye want strength, ye have many temptations, and you have no strength to resist them, they come in upon you like the breaking in upon you;
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may bee yee are tempted to deny all, and to say yee have nothing in you;
may be ye Are tempted to deny all, and to say ye have nothing in you;
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sometimes yee are tempted to give over all, saying, it is but a folly, I shall one day bee damned,
sometime ye Are tempted to give over all, saying, it is but a folly, I shall one day be damned,
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and I were as good give over now, as to doe it afterwards, when it will bee worse,
and I were as good give over now, as to do it afterwards, when it will be Worse,
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and yee have no strength to hold out; sometimes yee cannot meditate; yee cannot pray, yee are fain to break off in the midst; with base feares; with security, and vain hopes;
and ye have no strength to hold out; sometime ye cannot meditate; ye cannot pray, ye Are fain to break off in the midst; with base fears; with security, and vain hope's;
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you are tempted to doe as the world does, and yee have no strength to oppose them:
you Are tempted to do as the world does, and ye have no strength to oppose them:
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Look up to Christ, yee know the Spirit of Christ, is a spirit of power, and strength, 2 Tim. 1. 7. and hee hath him for you:
Look up to christ, ye know the Spirit of christ, is a Spirit of power, and strength, 2 Tim. 1. 7. and he hath him for you:
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Look up to him then, and cry for his strong spirit.
Look up to him then, and cry for his strong Spirit.
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Who knowes? may bee, you may bee able to say in the end, as Paul does:
Who knows? may be, you may be able to say in the end, as Paul does:
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I can doe all things through Christ that strengthens mee. Thirdly, May bee, yee want boldnesse to call God your Father:I can do all things through christ that strengthens me. Thirdly, May be, ye want boldness to call God your Father:
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yee are in a quandary, whether yee should call him so or no:
ye Are in a quandary, whither ye should call him so or no:
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yee are afraid, hee is none of your Father, and that yee are none of his adopted ones:
ye Are afraid, he is none of your Father, and that ye Are none of his adopted ones:
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yee shall but blaspheme him to call him your Father, or to expect of him a childes portion;
ye shall but Blaspheme him to call him your Father, or to expect of him a child's portion;
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Look up to Christ, hee hath such a spirit in him, whereby yee may cry, Abba Father, Gal. 4. 6.
Look up to christ, he hath such a Spirit in him, whereby ye may cry, Abba Father, Gal. 4. 6.
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Fourthly, May bee yee want life and quickning, you finde your selves very dead, even as the Church of Sardis in this place;
Fourthly, May be ye want life and quickening, you find your selves very dead, even as the Church of Sardis in this place;
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I know thy works, that thou art dead. I know thy works, that thou art dead.
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Look up to Christ, as here hee does bid thee, hee hath the seven Spirits of God,
Look up to christ, as Here he does bid thee, he hath the seven Spirits of God,
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and hath that which will quicken thee.
and hath that which will quicken thee.
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Christ himself, when hee was naturally dead, hee was quickned by his own spirit, 1 Pet. 3. 18. That very spirit can quicken thy spirituall deadnesse, to every good word and work.
christ himself, when he was naturally dead, he was quickened by his own Spirit, 1 Pet. 3. 18. That very Spirit can quicken thy spiritual deadness, to every good word and work.
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His spirit is life, and that will make thee lively, though thy heart bee little better then a Timber-logge in duties,
His Spirit is life, and that will make thee lively, though thy heart be little better then a Timber log in duties,
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yet if that spirit get within thee, it will make thee agile, and active in every good thing.
yet if that Spirit get within thee, it will make thee agile, and active in every good thing.
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It is a horrible thing to see, how little, Christians know of Jesus Christ, though they have been thought to know Jesus Christ so long a time,
It is a horrible thing to see, how little, Christians know of jesus christ, though they have been Thought to know jesus christ so long a time,
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yet they doe not know him.
yet they do not know him.
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Christ takes this very ill, as hee told Philip: Have I been so long time with you,
christ Takes this very ill, as he told Philip: Have I been so long time with you,
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and hast thou not known mee, Philip? Joh. 14. 9. Christ could bee even angry with him, for learning him no better:and hast thou not known me, Philip? John 14. 9. christ could be even angry with him, for learning him no better:
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what little spirit is there in Christians now adaies!
what little Spirit is there in Christians now adais!
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a signe, though they have been a long time a learning Christ, yet they hardly know him:
a Signen, though they have been a long time a learning christ, yet they hardly know him:
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For if wee knew him, Brethren, wee could not bee at enmity with the holy Spirit.
For if we knew him, Brothers, we could not be At enmity with the holy Spirit.
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Wee doe not look up to Christ.
we do not look up to christ.
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You will say, what is it to look up to Christ in all your wayes?
You will say, what is it to look up to christ in all your ways?
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I Answer, It is to follow Christ, as where John said, Behold the Lamb of God that taketh away the sins of the world.
I Answer, It is to follow christ, as where John said, Behold the Lamb of God that Takes away the Sins of the world.
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The Text sayes, That two of his Disciples went away and followed after Jesus, Joh. 1. 36, 37. O thought they, is hee the Lamb of God, does hee take away the sins of the world, wee will follow him then.
The Text Says, That two of his Disciples went away and followed After jesus, John 1. 36, 37. O Thought they, is he the Lamb of God, does he take away the Sins of the world, we will follow him then.
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John bade them look at him, and they followed after him, that is, they lookt at him indeed,John bade them look At him, and they followed After him, that is, they looked At him indeed,
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as a man looks at one whom hee follows: when a man so looks up to Christ, that hee follows him:
as a man looks At one whom he follows: when a man so looks up to christ, that he follows him:
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when a man sees him his onely meanes to bee happy, and godly, and in the favour of God, the onely meanes to doe well,
when a man sees him his only means to be happy, and godly, and in the favour of God, the only means to do well,
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and to bee well, and desires indeed to follow after him, this is to look up to Christ,
and to be well, and Desires indeed to follow After him, this is to look up to christ,
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when a man labours sincerely to follow the counsell and direction of Christ, in all his wayes;
when a man labours sincerely to follow the counsel and direction of christ, in all his ways;
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Hee bids him to deny himself, and that is the thing that hee labours for;
He bids him to deny himself, and that is the thing that he labours for;
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Hee bids him to repent of all his sins, and to ply himself to all Gods holy paths,
He bids him to Repent of all his Sins, and to ply himself to all God's holy paths,
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and to rely upon him for strength and acceptance, and mercy and pardon, and every blessing.
and to rely upon him for strength and acceptance, and mercy and pardon, and every blessing.
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What-ever thing hee looks for at the hands of God, hee sets himself to follow Christs counsell,
Whatever thing he looks for At the hands of God, he sets himself to follow Christ counsel,
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and to expect it in him.
and to expect it in him.
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If hee see his sins, hee looks up to Christ, and there hee sees his death to defray them;
If he see his Sins, he looks up to christ, and there he sees his death to defray them;
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when hee sees what power they have over him, hee looks up to Christ for his Spirit to subdue them, in the use of all those meanes that hee hath appointed;
when he sees what power they have over him, he looks up to christ for his Spirit to subdue them, in the use of all those means that he hath appointed;
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Prayer, Meditation, Watchfulnesse, Striving, Purposing, Endevouring, and Fighting against all the lusts of his flesh.
Prayer, Meditation, Watchfulness, Striving, Purposing, Endeavouring, and Fighting against all the Lustiest of his Flesh.
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And wherein soever hee failes, hee labours to bee humbled, and yet to look still up to Christ,
And wherein soever he fails, he labours to be humbled, and yet to look still up to christ,
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for forgivenesse, and more help against another time: This is to see the Son of God.
for forgiveness, and more help against Another time: This is to see the Son of God.
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Every one that sees the Son, hath everlasting life, Joh. 6. 40. This is to look up to Christ, to beleeve in Christ, to have Christ, to bee in Christ, to dwell in Christ, and Christ in him. Every one that sees the Son, hath everlasting life, John 6. 40. This is to look up to christ, to believe in christ, to have christ, to be in christ, to dwell in christ, and christ in him.
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But you will say, I am afraid I never lookt up to Christ then, I never yet had him,
But you will say, I am afraid I never looked up to christ then, I never yet had him,
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for I have not his holy spirit, how shall I know whether I have the holy spirit? I Answer,
for I have not his holy Spirit, how shall I know whither I have the holy Spirit? I Answer,
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first, I will tell thee, what bee not signes; and then secondly, what bee signes. First, What bee not signes, there are foure signes that people take to bee signes, and are not:
First, I will tell thee, what be not Signs; and then secondly, what be Signs. First, What be not Signs, there Are foure Signs that people take to be Signs, and Are not:
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First, a civill Life, when a man is a mercifull man, kind to the poore, quiet and peaceable among his Neighbours, gentle, affable, courteous, wellconditioned;
First, a civil Life, when a man is a merciful man, kind to the poor, quiet and peaceable among his Neighbours, gentle, affable, courteous, wellconditioned;
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These are no signes of having Gods holy Spirit:
These Are no Signs of having God's holy Spirit:
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True, they are very commendable, and they that have the Spirit of God, must have them, and better than them.
True, they Are very commendable, and they that have the Spirit of God, must have them, and better than them.
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But a man may bee without the holy Spirit of God, and yet have all these;
But a man may be without the holy Spirit of God, and yet have all these;
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Paul shews that the very Barbarians shewed him no little kindnesse, they kindled him a fire, though they were meer naturall men, Act. 28. 2. Our Saviour Christ shews that some are chaste by nature, that are born so;Paul shows that the very Barbarians showed him no little kindness, they kindled him a fire, though they were mere natural men, Act. 28. 2. Our Saviour christ shows that Some Are chaste by nature, that Are born so;
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so, many are temperate by nature, and loving by nature, and meek by nature, patient by nature;
so, many Are temperate by nature, and loving by nature, and meek by nature, patient by nature;
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therefore, these are no supernaturall graces, these are no signes of the holy spirit.
Therefore, these Are no supernatural graces, these Are no Signs of the holy Spirit.
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Secondly, the profession of Religion ▪ This is no signe of the Holy Spirit neither for many professe they know God,
Secondly, the profession of Religion ▪ This is no Signen of the Holy Spirit neither for many profess they know God,
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and yee are reprobate to every good work.
and ye Are Reprobate to every good work.
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Tit. 1. 16. that is, many professe Religion, they will heare the Word, they will have prayers in their families, they will be of the better side in their Parish where they are,Tit. 1. 16. that is, many profess Religion, they will hear the Word, they will have Prayers in their families, they will be of the better side in their Parish where they Are,
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if there be any godly ones, they will be of their Company, if they can,
if there be any godly ones, they will be of their Company, if they can,
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and seeme to to doe as they doe, and yet they have a carnall heart, they doe very good workes every day,
and seem to to do as they do, and yet they have a carnal heart, they do very good works every day,
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but they have a Reprobate and unapproved heart in them. They doe not doe them right.
but they have a Reprobate and unapproved heart in them. They do not do them right.
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Thirdly, Every kinde of repentance is not a signe neither, we read that Pharaoh Confessed, his sin,
Thirdly, Every kind of Repentance is not a Signen neither, we read that Pharaoh Confessed, his since,
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and desired the prayers of Gods people. Exod. 9. 27. Saul wept for his sinnes. 1 Sam. 24. 16. Judas made restitution: Esau bought repentance with teares.and desired the Prayers of God's people. Exod 9. 27. Saul wept for his Sins. 1 Sam. 24. 16. Judas made restitution: Esau bought Repentance with tears.
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The world think certainly these were times of Gods Spirit; no, no: They were onely Common effects of the spirit.
The world think Certainly these were times of God's Spirit; no, no: They were only Common effects of the Spirit.
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The wicked may in a sort repent of their sinnes and beat them downe too, but the truths is, they doe not mortifie them.
The wicked may in a sort Repent of their Sins and beatrice them down too, but the truths is, they do not mortify them.
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Like as if a man should come into a garden, and see how a mole hath cast up the earth,
Like as if a man should come into a garden, and see how a mole hath cast up the earth,
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and made a fowle stirre in the Alleyes, and in the Garden knots, if hee tread it onely downe with his foote,
and made a fowl stir in the Alleys, and in the Garden knots, if he tread it only down with his foot,
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and doe not kill the Mole, anon after it will be as bad as before,
and do not kill the Mole, anon After it will be as bad as before,
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so many wicked men may doe, they may beat downe their sinnes every day, but they rise up still as bad as before;
so many wicked men may do, they may beatrice down their Sins every day, but they rise up still as bad as before;
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now they beat them downe, and so their lusts like the Mole cast up againe. Thus the Mole is not killed.
now they beatrice them down, and so their Lustiest like the Mole cast up again. Thus the Mole is not killed.
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This is no signe of the Spirit.
This is no Signen of the Spirit.
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But a godly heart, he kils the Mole, he mortifies his sin, indeed new Moles may breed, and cast up again;
But a godly heart, he kills the Mole, he Mortifies his since, indeed new Moles may breed, and cast up again;
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but he riddes his soule more and more.
but he rids his soul more and more.
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Fourthly, Every kind of faith neither, is not a signe of Gods holy Spirit, yee know the stony ground Believed, Luk. 8. 13.
Fourthly, Every kind of faith neither, is not a Signen of God's holy Spirit, ye know the stony ground Believed, Luk. 8. 13.
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Secondly, Now, for those signes that be ▪ First, When a man is soundly convinced of his sinnes;
Secondly, Now, for those Signs that be ▪ First, When a man is soundly convinced of his Sins;
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This is an act of Gods holy Spirit, Joh. 16. 8. When a man hath the unction from the Holy one, The Text sayes, that abides for ever, where it is, The anointing which yee have received of him abideth in you. 1 Joh. 2. 27.
This is an act of God's holy Spirit, John 16. 8. When a man hath the unction from the Holy one, The Text Says, that abides for ever, where it is, The anointing which ye have received of him Abideth in you. 1 John 2. 27.
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Secondly, When a man hath had a sound prick for his sins, this lets in the Holy Ghost ▪ as Peter told his hearers, That were prickt in their hearts.
Secondly, When a man hath had a found prick for his Sins, this lets in the Holy Ghost ▪ as Peter told his hearers, That were pricked in their hearts.
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Act. 2. 37. he told them they should receive the Holy Ghost.
Act. 2. 37. he told them they should receive the Holy Ghost.
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Thirdly, When a man hath had an unsatisfiable desire of reconciliation with God, as it is said of Paul, that when hee was rightly toucht by the spirit indeed, hee could neither eat nor drink ▪ Act. 9. 9. hee could not be quiet, till Ananias came and told him hee was reconciled with God.
Thirdly, When a man hath had an unsatisfiable desire of reconciliation with God, as it is said of Paul, that when he was rightly touched by the Spirit indeed, he could neither eat nor drink ▪ Act. 9. 9. he could not be quiet, till Ananias Come and told him he was reconciled with God.
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Fourthly, When a man is another, and a new creature, Whosoever is in Christ is a new creature, 2 Cor. 5. 17. the Spirit of God, where ▪ ere Hee is, Hee is a new spirit,
Fourthly, When a man is Another, and a new creature, Whosoever is in christ is a new creature, 2 Cor. 5. 17. the Spirit of God, where ▪ ere He is, He is a new Spirit,
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and Hee carries with him a new heart ▪ Ezek. 36. 26. Hee works a thorow change,
and He carries with him a new heart ▪ Ezekiel 36. 26. He works a thorough change,
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and hee renews minde ▪ will, and affections, inclinations, memory, appetite, members and all:
and he renews mind ▪ will, and affections, inclinations, memory, appetite, members and all:
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Hee does not onely new-plaster them over, but hee pulls a man quite down, and builds him up a new habitation of God,
He does not only new-plaster them over, but he pulls a man quite down, and builds him up a new habitation of God,
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as Christ told the Centurion, if I come, I will heale thy servant, so, if Christ doe once come with his spirit into any mans heart, hee heales it, hee works a mighty mutation in that man into another man,
as christ told the Centurion, if I come, I will heal thy servant, so, if christ do once come with his Spirit into any men heart, he heals it, he works a mighty mutation in that man into Another man,
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as Paul tels the Corinthians, Yee were drunkards, but now yee are washed, yee were railers, yee were adulterers, yee were covetous, yee were unrighteous,
as Paul tells the Corinthians, Ye were drunkards, but now ye Are washed, ye were railers, ye were Adulterers, ye were covetous, ye were unrighteous,
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But now yee are washed, 1 Cor. 6. 9, 10, 11. As Paul sayes, I was a blasphemer, and I was a persecuter,
But now ye Are washed, 1 Cor. 6. 9, 10, 11. As Paul Says, I was a blasphemer, and I was a Persecutor,
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but blessed bee God, now I have obtained mercy. Now I am not the man that I was;but blessed be God, now I have obtained mercy. Now I am not the man that I was;
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I was a lyer, but now, blessed bee God, I have the lip of Truth;
I was a liar, but now, blessed be God, I have the lip of Truth;
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I hated them that were godly, but blessed bee God, now they are the dearest people to mee in the world.
I hated them that were godly, but blessed be God, now they Are the dearest people to me in the world.
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Fifthly, when a man does supernaturall good things; naturall good things, a naturall man may doe, without the holy spirit of grace:
Fifthly, when a man does supernatural good things; natural good things, a natural man may do, without the holy Spirit of grace:
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when you see a man list up a hundred, or two hundred pound weight, you will say.
when you see a man list up a hundred, or two hundred pound weight, you will say.
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I, this hee may do by nature;
I, this he may do by nature;
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But if you should see a man lift up five thousand pound weight, you will say ▪ there is more then nature in him:
But if you should see a man lift up five thousand pound weight, you will say ▪ there is more then nature in him:
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so, beloved, when you see a man loves sin and comes to bee vaine, and cannot abide to bee strict;
so, Beloved, when you see a man loves since and comes to be vain, and cannot abide to be strict;
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if hee bee strict a little, hee is soon weary of it, and layes it aside;
if he be strict a little, he is soon weary of it, and lays it aside;
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you may know this man hath not the spirit of God in him, but if yee see you love holinesse,
you may know this man hath not the Spirit of God in him, but if ye see you love holiness,
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and hate every evill thing, that nothing humbles you so much as sin, nothing takes you up so much as how to please God;
and hate every evil thing, that nothing humbles you so much as since, nothing Takes you up so much as how to please God;
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now yee may know the spirit of God is in you, Why? This is above Nature. This then is another Use.
now ye may know the Spirit of God is in you, Why? This is above Nature. This then is Another Use.
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Lastly, Hath Christ the seven Spirits of God, to give them to all that will come unto him? then what may Christ say to them that are contented without him, that have no care at all to come at him, that like not his government, that will not draw water at his Well? Hee hath taken paines to procure a stock of grace for them, to provide Merits enough for them, a salve broad enough for all their sores, spirit enough to powre into all their hearts;
Lastly, Hath christ the seven Spirits of God, to give them to all that will come unto him? then what may christ say to them that Are contented without him, that have no care At all to come At him, that like not his government, that will not draw water At his Well? He hath taken pains to procure a stock of grace for them, to provide Merits enough for them, a salve broad enough for all their sores, Spirit enough to pour into all their hearts;
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and when hee hath done all this, they regard other things more than him.
and when he hath done all this, they regard other things more than him.
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Truely, he may say as David did, when he was told of Nabals churlish answer, Surely, in vain have I kept all that this fellow hath, in the Wildernesse.
Truly, he may say as David did, when he was told of Nabals churlish answer, Surely, in vain have I kept all that this fellow hath, in the Wilderness.
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1 Sam. 25. 21, Even so may Christ say: surely, in vain have I suffered for these men;
1 Sam. 25. 21, Even so may christ say: surely, in vain have I suffered for these men;
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in vaine have I come out of my Fathers bosome for them; in vain did I die upon the crosse:
in vain have I come out of my Father's bosom for them; in vain did I die upon the cross:
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They will have none of my ware, they respect not my graces, they will not come at mee for my holy Spirit, &c.
They will have none of my ware, they respect not my graces, they will not come At me for my holy Spirit, etc.
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Revel. 3. 1. And unto the Angell of the Church in Sardis, write: these things, saith hee that hath the seven Spirits of God, and the seven Starres.
Revel. 3. 1. And unto the Angel of the Church in Sardis, write: these things, Says he that hath the seven Spirits of God, and the seven Stars.
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I know thy works, that thou hast a name, that thou livest, and art dead. These things, saith hee, that hath the seven Spirits of God, and the seven Starres.
I know thy works, that thou hast a name, that thou Livest, and art dead. These things, Says he, that hath the seven Spirits of God, and the seven Stars.
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THese words contain the Description of our Lord Jesus Christ, from whom this Epistle is sent unto the Church in Sardis, and in particular to the Minister there, who is here called the Angell of the Church in that place.
THese words contain the Description of our Lord jesus christ, from whom this Epistle is sent unto the Church in Sardis, and in particular to the Minister there, who is Here called the Angel of the Church in that place.
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And the description does instance in two royalties of our Saviour Jesus Christ.
And the description does instance in two royalties of our Saviour jesus christ.
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First, That hee hath the seven Spirits of God, that is, he hath the Holy Ghost,
First, That he hath the seven Spirits of God, that is, he hath the Holy Ghost,
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and all his spirituall graces in his hands, to give to whomsoever hee pleases, for the quickning of them,
and all his spiritual graces in his hands, to give to whomsoever he Pleases, for the quickening of them,
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and the sanctifying of them, that if any of his members want spirit, or any spirituall good, hee hath it for them:
and the sanctifying of them, that if any of his members want Spirit, or any spiritual good, he hath it for them:
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These things saith hee that hath the seven Spirits of God: This wee handled the last day.These things Says he that hath the seven Spirits of God: This we handled the last day.
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Now wee proceed to the second Royalty of our Lord Jesus Christ, That hee hath the seven Starres, hee speaks of the seven Churches of Asia, Christ hath all their Ministers in his hands, and hee calls them starres.
Now we proceed to the second Royalty of our Lord jesus christ, That he hath the seven Stars, he speaks of the seven Churches of Asia, christ hath all their Ministers in his hands, and he calls them Stars.
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First, because the starres doe direct: Its a great help when Mariners can see a starre in a dark night.
First, Because the Stars do Direct: Its a great help when Mariners can see a star in a dark night.
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When Paul and they that sailed with him could see neither Sun nor Starre, the company were without all hope of comming safe to Land, Act. 27. 20. they knew not what to doe,
When Paul and they that sailed with him could see neither Sun nor Star, the company were without all hope of coming safe to Land, Act. 27. 20. they knew not what to do,
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when there was not a starre to bee seen: The starres serve for direction in the night.
when there was not a star to be seen: The Stars serve for direction in the night.
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So good Ministers are for direction unto people, they serve to direct people to Christ. Like the starre in the East;
So good Ministers Are for direction unto people, they serve to Direct people to christ. Like the star in the East;
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When the Wisemen saw the starre, they rejoyced with exceeding great joy, Matth. 2. 10. that starre directed them to Christ, it went before them all the way,When the Wise men saw the star, they rejoiced with exceeding great joy, Matthew 2. 10. that star directed them to christ, it went before them all the Way,
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and shewed them where to finde Christ: so a poore soule rejoyces to finde a godly Minister;
and showed them where to find christ: so a poor soul rejoices to find a godly Minister;
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O thinks hee, he is a starre to direct mee to Christ.
Oh thinks he, he is a star to Direct me to christ.
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Secondly, Because the starres doe shine, so good Ministers doe shine forth, and hold out a light, to give light to them that sit in darknesse,
Secondly, Because the Stars do shine, so good Ministers do shine forth, and hold out a Light, to give Light to them that fit in darkness,
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and in the shadow of death.
and in the shadow of death.
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Yee are the light of the world, sayes Christ, Matth. 5. 14. when a man sits in a dark house, hee cannot see to doe any thing,Ye Are the Light of the world, Says christ, Matthew 5. 14. when a man sits in a dark house, he cannot see to do any thing,
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but if one come and open a window, or a casement, and letteth in light, now hee may see to goe about his businesse:
but if one come and open a window, or a casement, and lets in Light, now he may see to go about his business:
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so, Beloved, people that dwell in dark Parishes, where no sound Ministery of the Word is, they know not what to doe to bee saved:
so, beloved, people that dwell in dark Parishes, where no found Ministry of the Word is, they know not what to do to be saved:
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they erre, they wander, they grope, they stumble and fall, they see not how to bee godly, and happy for evermore.
they err, they wander, they grope, they Stumble and fallen, they see not how to be godly, and happy for evermore.
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But when a faithfull Minister comes, now light is let in, and those that have a minde to goe to Heaven,
But when a faithful Minister comes, now Light is let in, and those that have a mind to go to Heaven,
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now they may see the way thither, so that in this sense too, Ministers are starres.
now they may see the Way thither, so that in this sense too, Ministers Are Stars.
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Thirdly, Because starres have influence upon these inferiours bodies, as God sayes of the Pleiades and Orion, which are a company of starres in the heavenly Orbe.
Thirdly, Because Stars have influence upon these inferiors bodies, as God Says of the Pleiades and Orion, which Are a company of Stars in the heavenly Orb.
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Canst thou binde the sweet influences of the Pleiades, or loose the bands of Orion? Job 38. 31. the starres have influences into things here below.Canst thou bind the sweet influences of the Pleiades, or lose the bans of Orion? Job 38. 31. the Stars have influences into things Here below.
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The Pleiades open the earth, they make herbes and flowres grow, the spring is when they arise once, Trees begin to sprout,
The Pleiades open the earth, they make herbs and flowers grow, the spring is when they arise once, Trees begin to sprout,
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and the plants do waxe green; Orion, it produces cold, the Winter comes when that shews it self;
and the plants do wax green; Orion, it produces cold, the Winter comes when that shows it self;
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the starres have a great influence into sublunary bodies, so it is with Ministers.
the Stars have a great influence into sublunary bodies, so it is with Ministers.
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Bad Ministers are like the starres of Orion, they serve to coole peoples hearts, and dead them to all goodnesse.
Bad Ministers Are like the Stars of Orion, they serve to cool peoples hearts, and dead them to all Goodness.
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But good Ministers are as the starres of Pleiades, no soule can have any minde in him to that which is good,
But good Ministers Are as the Stars of Pleiades, no soul can have any mind in him to that which is good,
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but they doe exceedingly help and further, they quicken the heart, they warme and fructisie the soules of Gods Elect.
but they do exceedingly help and further, they quicken the heart, they warm and fructify the Souls of God's Elect.
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Againe, the Starres doe hang high, so the Ministers of Christ are set high; they hang high, that all the people may have the benefit of their glistering.
Again, the Stars do hang high, so the Ministers of christ Are Set high; they hang high, that all the people may have the benefit of their glistering.
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Zachany calls them the Prophets of the most High, And thou childe, shalt bee called the Prophet of the most High, Luk. 1. 76. But I have handled this Point in effect,Zachany calls them the prophets of the most High, And thou child, shalt be called the Prophet of the most High, Luk. 1. 76. But I have handled this Point in Effect,
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when I spake of Ministers being Angels, and therefore I will omit it now. Thus yee see the Ministers are starres.
when I spoke of Ministers being Angels, and Therefore I will omit it now. Thus ye see the Ministers Are Stars.
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Now hee calls them seven, because hee speaks of seven Congregations, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Seven Churches, seven Congregations,
Now he calls them seven, Because he speaks of seven Congregations, Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Seven Churches, seven Congregations,
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and every one had their severall stars. Whence wee see that every Parish should have a particular faithfull Minister.
and every one had their several Stars. Whence we see that every Parish should have a particular faithful Minister.
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Paul appointed Titus, to ordain Elders in every City, Tit. 1. 5. The Apostles ordained Pastours, and Elders in every Church, Act. 14. 23. So it was in the time of the Law,Paul appointed Titus, to ordain Elders in every city, Tit. 1. 5. The Apostles ordained Pastors, and Elders in every Church, Act. 14. 23. So it was in the time of the Law,
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as the Text sayes, Moses of old time hath in every City them that Preach, being read in the Synagogues every Sabbath day, Act. 15. 21. The Reason is, first, because those Towns that have not a faithfull Ministery in it, generally doe all perish.
as the Text Says, Moses of old time hath in every city them that Preach, being read in the Synagogues every Sabbath day, Act. 15. 21. The Reason is, First, Because those Towns that have not a faithful Ministry in it, generally do all perish.
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I doe not deny, but some soules in such blinde places may come otherwise to bee converted and saved,
I do not deny, but Some Souls in such blind places may come otherwise to be converted and saved,
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but generally they perish for ever, that live in such places:
but generally they perish for ever, that live in such places:
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as the Evangelist sayes of Galile. True, they had sorry Priests, but they had not a faithfull Ministery.
as the Evangelist Says of Galilee. True, they had sorry Priests, but they had not a faithful Ministry.
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sayes hee, The people sate there in the region and shadow of death, Matth. 4. 16. that is, till they had a better Ministery, they were in a damnable estate.
Says he, The people sat there in the region and shadow of death, Matthew 4. 16. that is, till they had a better Ministry, they were in a damnable estate.
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So that it is a pitifull thing, when any Town or Parish are without a faithfull Ministery, no starre of Heaven shining among them.
So that it is a pitiful thing, when any Town or Parish Are without a faithful Ministry, no star of Heaven shining among them.
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Secondly, because when people have no faithfull Minister of their own, generally they care not for removing of their dwelling,
Secondly, Because when people have no faithful Minister of their own, generally they care not for removing of their Dwelling,
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neither will they goe a mile or two for the meanes, they content themselves with what fare they have at home,
neither will they go a mile or two for the means, they content themselves with what fare they have At home,
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though it starve them to death: Like the people under the false Prophets, they liked them well enough.
though it starve them to death: Like the people under the false prophets, they liked them well enough.
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My people love to have it so, Jer. 5. 31. Nay, they love such prophets better than them that would deale plainly with them;My people love to have it so, Jer. 5. 31. Nay, they love such Prophets better than them that would deal plainly with them;
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Nay, there bee many, that when they have a faithfull Minister at home, will bee sneaking out, to a drunken Minister abroad, they would rather live under such a one.
Nay, there be many, that when they have a faithful Minister At home, will be sneaking out, to a drunken Minister abroad, they would rather live under such a one.
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Thirdly, Another Reason why every Church should have its particular Starre; every congregation had need of a faithfull Ministery of their own:
Thirdly, another Reason why every Church should have its particular Star; every congregation had need of a faithful Ministry of their own:
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Because, if there be any godly Soule, or any one that desires the salvation of his Soule,
Because, if there be any godly Soul, or any one that Desires the salvation of his Soul,
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and lives under a blinde guide, hee cannot goe out, without giving very great offence, it will bee thought a giddinesse,
and lives under a blind guide, he cannot go out, without giving very great offence, it will be Thought a giddiness,
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and a flighting of their own Minister at home; now if every Parish had a sound Ministery in it, this would not bee:
and a flighting of their own Minister At home; now if every Parish had a found Ministry in it, this would not be:
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When people came out of every Parish round about unto John, they had no Pastour of their own,
When people Come out of every Parish round about unto John, they had no Pastor of their own,
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but they came flocking unto John, no question but this bred heart-burning against John: I,
but they Come flocking unto John, no question but this bred heartburning against John: I,
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and ill-will against those people, that would not bee satisfied with what teaching they had in their own Synagogues.
and ill-will against those people, that would not be satisfied with what teaching they had in their own Synagogues.
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Now, I say, if every Parish had its severall shining Starre, this would not bee. Fourthly, When some Parishes have their Starres and many have not.
Now, I say, if every Parish had its several shining Star, this would not be. Fourthly, When Some Parishes have their Stars and many have not.
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This casts in a bone of discord between Ministers, for they that are idle, and vain,
This Cast in a bone of discord between Ministers, for they that Are idle, and vain,
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and scandalous, will envy them that spend themselves in giving light.
and scandalous, will envy them that spend themselves in giving Light.
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Again, the people of such Parishes have many times occasion of conversing together, and falling into one anothers company.
Again, the people of such Parishes have many times occasion of conversing together, and falling into one another's company.
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Now, how will this harden one anothers hearts, when people shall say, Gods blessing on our Ministers heart, hee does not meddle or make with us, wee may doe what wee will for all him!
Now, how will this harden one another's hearts, when people shall say, God's blessing on our Ministers heart, he does not meddle or make with us, we may do what we will for all him!
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who would dwell in such a Parish as yours is? wee hear hee keeps a horrible stirre with you, hee will not let you alone, you cannot bee merry now and then,
who would dwell in such a Parish as yours is? we hear he keeps a horrible stir with you, he will not let you alone, you cannot be merry now and then,
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but you are sure to heare of it: hee is so strict forsooth, and so precise, you must have preaching, forenoon and afternoon,
but you Are sure to hear of it: he is so strict forsooth, and so precise, you must have preaching, forenoon and afternoon,
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and there is such adoe to get precise Constables, that you cannot bee quiet. What a wofull thing is this? how does this harden the Countries hearts? The Use of this is;
and there is such ado to get precise Constables, that you cannot be quiet. What a woeful thing is this? how does this harden the Countries hearts? The Use of this is;
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first, this shews what a miserable thing it is, when a Land is darkened, that hath but a few starres;
First, this shows what a miserable thing it is, when a Land is darkened, that hath but a few Stars;
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May bee here one and there one, but most places are in darknesse, and have none:
May be Here one and there one, but most places Are in darkness, and have none:
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Beloved, this is a sign of the wrath of God. God is wroth with such a Land, and powres his wrath upon such a people, as the Prophet sayes.
beloved, this is a Signen of the wrath of God. God is wroth with such a Land, and Powers his wrath upon such a people, as the Prophet Says.
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Through the wrath of the Lord of Hoasts, is the Land darkned, Esa. 9. 19.Through the wrath of the Lord of Hosts, is the Land darkened, Isaiah 9. 19.
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Again, secondly, you that have your stars shining among you, how are you to blesse God,
Again, secondly, you that have your Stars shining among you, how Are you to bless God,
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when there are so many places in the world that have none!
when there Are so many places in the world that have none!
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Suppose the Harvest should bee comming, and the earth hath great need of rain, to plump up the eares, the Corn is quite spoyled for want of rain: if it doe not rain; Alas!
Suppose the Harvest should be coming, and the earth hath great need of rain, to plump up the ears, the Corn is quite spoiled for want of rain: if it do not rain; Alas!
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our Corn will bee burnt up, and prove little worth. Now if God should rain upon your fields, and not upon your Neighbours:
our Corn will be burned up, and prove little worth. Now if God should rain upon your fields, and not upon your Neighbours:
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Your Closes, and Leizes have raine, but on the other side of the hedge there is none;
Your Closes, and Leizes have rain, but on the other side of the hedge there is none;
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What a speciall mercy is this unto you? As God sayes, I have caused it to rain upon one City,
What a special mercy is this unto you? As God Says, I have caused it to rain upon one city,
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and caused it not to rain upon another, one piece was rained upon, and the piece whereupon it rained not, withered, Amos 4. 7. is not this a great mercy to the owner of that ground where the rain falls,and caused it not to rain upon Another, one piece was reigned upon, and the piece whereupon it reigned not, withered, Amos 4. 7. is not this a great mercy to the owner of that ground where the rain falls,
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and does not fall else-where? so, my Brethren, you that have the spirituall rain in your particular parishes, what a mercy of God is it unto you? when so many Parishes have not one drop of it.
and does not fallen elsewhere? so, my Brothers, you that have the spiritual rain in your particular Parishes, what a mercy of God is it unto you? when so many Parishes have not one drop of it.
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Again, thirdly, let us take heed lest those few starres that yet bee, set upon us,
Again, Thirdly, let us take heed lest those few Stars that yet be, Set upon us,
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and so wee bee all in darknesse, wee have a little rain yet, here and there some.
and so we be all in darkness, we have a little rain yet, Here and there Some.
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O let us repent and be more forward to bring forth more fruit, if wee continue to provoke God with our unfruitfulnesse,
O let us Repent and be more forward to bring forth more fruit, if we continue to provoke God with our unfruitfulness,
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as wee doe, that little shall be taken away from you. When Gods Vineyard in Judah became barren, and brought forth no grapes, but wild ones;
as we do, that little shall be taken away from you. When God's Vineyard in Judah became barren, and brought forth no grapes, but wild ones;
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What sayes God? I will command the clouds, that they rain no rain upon it, Esa. 5. 6. q. d. I will take away all the rainy clouds:
What Says God? I will command the Clouds, that they rain no rain upon it, Isaiah 5. 6. q. worser. I will take away all the rainy Clouds:
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yee shall have clouds still, but they shall be clouds without rain, starres without light and heat, Ministers that shall doe you no good, this is a fearfull case,
ye shall have Clouds still, but they shall be Clouds without rain, Stars without Light and heat, Ministers that shall do you no good, this is a fearful case,
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and yet God will bring it upon us, for a certain ▪ if wee doe not take heed.
and yet God will bring it upon us, for a certain ▪ if we do not take heed.
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There be six signs of all the starres vanishing away, that God will take away those few starres, those few godly Ministers away, that are left.
There be six Signs of all the Stars vanishing away, that God will take away those few Stars, those few godly Ministers away, that Are left.
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First, when people will not walk in the light, while they have the light. As our Saviour Christ sayes:
First, when people will not walk in the Light, while they have the Light. As our Saviour christ Says:
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Yet a little while is the light with you, walk while yee have the light, lest darknesse come upon you ▪ Joh. 12. 35. q. d. yee have the light;Yet a little while is the Light with you, walk while ye have the Light, lest darkness come upon you ▪ John 12. 35. q. worser. ye have the Light;
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a little while the Lord lets you have it, hee lets it stay with you a little while longer,
a little while the Lord lets you have it, he lets it stay with you a little while longer,
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but if ye will not walk in the light, the light shall bee gone, and yee shall bee in darknesse, this is an evident signe that the light will surely away from us:
but if you will not walk in the Light, the Light shall be gone, and ye shall be in darkness, this is an evident Signen that the Light will surely away from us:
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what a deale of light is yet held before our faces, and scarce any have a heart to walk in it!
what a deal of Light is yet held before our faces, and scarce any have a heart to walk in it!
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When servants are idle, and will not mend their cloathes, in the day time at spare houres,
When Servants Are idle, and will not mend their clothes, in the day time At spare hours,
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why should the Master allow them any candle? so, we have a day among us,
why should the Master allow them any candle? so, we have a day among us,
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and people will not bestirre themselves, they goe all rent and tottered in their garments, they care not for doing of their businesse,
and people will not Bestir themselves, they go all rend and tottered in their garments, they care not for doing of their business,
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therefore, the Lord will allow them no candle, he will put out all the lights.
Therefore, the Lord will allow them no candle, he will put out all the lights.
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Secondly, when people grow deader and deader, when they forsake their first love, they were once more earnest for heaven, more tender in Conscience, more eager for good things, more lively in Prayer, more zealous in holy duties,
Secondly, when people grow deader and deader, when they forsake their First love, they were once more earnest for heaven, more tender in Conscience, more eager for good things, more lively in Prayer, more zealous in holy duties,
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but now they abate, and slacken, they are told of it, and yet they doe not amend,
but now they abate, and slacken, they Are told of it, and yet they do not amend,
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when it is once come to this passe, the Lord will remove the faithfull Ministery of his Word.
when it is once come to this pass, the Lord will remove the faithful Ministry of his Word.
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To what end should he let it stay any longer? as Christ sayes to Hphesus, Remember from whence thou art falne,
To what end should he let it stay any longer? as christ Says to Hphesus, remember from whence thou art fallen,
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and repent, and doe the first works, or else I will come unto thee quickly,
and Repent, and do the First works, or Else I will come unto thee quickly,
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and will remove thy Candle-stick out of its place, except thou repent, Rev. 2. 5. this is another signe of the Ministeries departing away from us, Candle and candle-stick will away, for wee will not amend.and will remove thy Candlestick out of its place, except thou Repent, Rev. 2. 5. this is Another Signen of the Ministeries departing away from us, Candle and candlestick will away, for we will not amend.
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Wee have been told of our formality, we have heard whole Sermons against our luke warmnesse,
we have been told of our formality, we have herd Whole Sermons against our lycia warmness,
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and against our declinings, and yet nothing wil fetch us up again.
and against our declinings, and yet nothing will fetch us up again.
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Wee will not think soundly from whence wee are falne, we will not bee perswaded to doe our first works, our hearts are grown senselesse,
we will not think soundly from whence we Are fallen, we will not be persuaded to do our First works, our hearts Are grown senseless,
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and nothing can pluck them up, therefore how can wee hope but our candlestick will bee removed, and quickly too.
and nothing can pluck them up, Therefore how can we hope but our candlestick will be removed, and quickly too.
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Thirdly, when people wax weary of Gods Ordinances, they are even cloyed with them, like the Israelites there in Amos, when will the New Moon bee gone that wee may fell corn? when will the Sabbath bee over, that wee may set forth Wheat? Amos 8. 5. q. d. here is such adoe with Lectures,
Thirdly, when people wax weary of God's Ordinances, they Are even cloyed with them, like the Israelites there in Amos, when will the New Moon be gone that we may fell corn? when will the Sabbath be over, that we may Set forth Wheat? Amos 8. 5. q. worser. Here is such ado with Lectures,
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and Sermons, wee can hardly have time for our Markets:
and Sermons, we can hardly have time for our Markets:
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such adoe with the Sabbath, it is so tedious, so irksome, wee are not able to hold out, Prayers in the Family come so fast about,
such ado with the Sabbath, it is so tedious, so irksome, we Are not able to hold out, Prayers in the Family come so fast about,
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and duties come so thick, wee have hardly any space for our other businesses.
and duties come so thick, we have hardly any Molle for our other businesses.
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Ministers require so much of us, Sermons are so strict, Sacrifices are so often, we can have no breathing:
Ministers require so much of us, Sermons Are so strict, Sacrifices Are so often, we can have no breathing:
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thus people are cloyed, they are full fed, they care not much if they had lesse,
thus people Are cloyed, they Are full fed, they care not much if they had less,
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nay, some will not stick to say it, and others that in their hypocrisie will not say it,
nay, Some will not stick to say it, and Others that in their hypocrisy will not say it,
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yet they have no stomack, no appetite, there is so much Word, that they are not able to digest it,
yet they have no stomach, no appetite, there is so much Word, that they Are not able to digest it,
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neither have they any minde to concoct it; therefore mark there what follows.
neither have they any mind to concoct it; Therefore mark there what follows.
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Behold! the daies come, saith the Lord, that I will send a famine in the land, not a famine of bread, Behold! the days come, Says the Lord, that I will send a famine in the land, not a famine of bred,
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nor a thirst for water, but of hearing the words of the Lord, ver. 11. that is, you are more afraid of a famine of bread, yee would bee more troubled if you had no Bread to eate,nor a thirst for water, but of hearing the words of the Lord, ver. 11. that is, you Are more afraid of a famine of bred, ye would be more troubled if you had no Bred to eat,
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nor liquour to drink, you care not so it bee not that famine.
nor liquour to drink, you care not so it be not that famine.
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But think what you will, I will send you a worse famine than that, a famine of hearing of Gods Word.
But think what you will, I will send you a Worse famine than that, a famine of hearing of God's Word.
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Yee shall have Preaching little enough. Little enough food for your soules, seeing yee will bee filthy, yee shall be filthy;
Ye shall have Preaching little enough. Little enough food for your Souls, seeing ye will be filthy, ye shall be filthy;
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seeing ye will be heartlesse towards heavenly things, ye shall bee heartlesse; yee shall be hardned, yee shall be let alone;
seeing you will be heartless towards heavenly things, you shall be heartless; ye shall be hardened, ye shall be let alone;
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and the blinde shall lead the blinde, and both shall fall into the ditch;
and the blind shall led the blind, and both shall fallen into the ditch;
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the wicked shall lead the wicked, wicked Ministers the wicked people, and both shall perish together:
the wicked shall led the wicked, wicked Ministers the wicked people, and both shall perish together:
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and then though yee would never so fain have a Sermon that may come to the Conscience, yee shall be long enough before yee shall hear it:
and then though ye would never so fain have a Sermon that may come to the Conscience, ye shall be long enough before ye shall hear it:
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Yee shall starve for want of spirituall knowledge: starved to death for want of life: Seared in your sins;
Ye shall starve for want of spiritual knowledge: starved to death for want of life: Seared in your Sins;
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yee shall have no Sermons to dispossesse you of Satan, no teaching to purge your hearts, to humble your soules before God,
ye shall have no Sermons to dispossess you of Satan, no teaching to purge your hearts, to humble your Souls before God,
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or to minister the Spirit unto you, yee are weary of the sound Ministery of the Word,
or to minister the Spirit unto you, ye Are weary of the found Ministry of the Word,
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therefore ye shall not bee troubled with it.
Therefore you shall not be troubled with it.
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This then is another sign that God will take away those few Stars that are yet remaining.
This then is Another Signen that God will take away those few Stars that Are yet remaining.
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And then woe bee to you.
And then woe be to you.
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Fourthly, when there are hardly any sonnes of peace, that the Ministers peace may light upon,
Fourthly, when there Are hardly any Sons of peace, that the Ministers peace may Light upon,
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then the Lord bids them pack away:
then the Lord bids them pack away:
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Like the Market folkes, when they see their Commodities lie upon their hands, they take up their Commodities lie upon their hands, they take up their Commodities, and goe home.
Like the Market folks, when they see their Commodities lie upon their hands, they take up their Commodities lie upon their hands, they take up their Commodities, and go home.
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O say they, people will give nothing, they will not give our price, wee and our children will have them for our own selves, rather then wee will part with them for nothing.
O say they, people will give nothing, they will not give our price, we and our children will have them for our own selves, rather then we will part with them for nothing.
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So they goe away, so, Gods Ministers goe away, when the Market is dead, no Customer will come to their stalls.
So they go away, so, God's Ministers go away, when the Market is dead, no Customer will come to their stalls.
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So Paul and Barnabas went away from the Jews, Yee put off the word from you,
So Paul and Barnabas went away from the jews, Ye put off the word from you,
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and therefore, lo, wee turn unto the Gentiles, Act. 13. 46. q. d. yee will have none of it, wee have offered it to you,and Therefore, lo, we turn unto the Gentiles, Act. 13. 46. q. worser. ye will have none of it, we have offered it to you,
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and we were bid to doe so, but ye put it off from you, therefore fare yee well. Die in your sins.
and we were bid to do so, but you put it off from you, Therefore fare ye well. Die in your Sins.
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So people now put off the word of God, our Doctrine sinks no where almost; one puts it off from him, another puts it off from him:
So people now put off the word of God, our Doctrine sinks no where almost; one puts it off from him, Another puts it off from him:
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Like as the Cities of the Philistims did with the Ark. The men of Ekron, they cryed out,
Like as the Cities of the philistines did with the Ark The men of Ekron, they cried out,
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and doe you bring it to us? and so the men of Ashdod, said, and it shall not abide with us. and do you bring it to us? and so the men of Ashdod, said, and it shall not abide with us.
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1 Sam. 5. 7. Every one put it off, they would have none of it.
1 Sam. 5. 7. Every one put it off, they would have none of it.
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Fifthly, when people oppose, they are so farre from repenting at the preaching of the Word, that they fall to oppose,
Fifthly, when people oppose, they Are so Far from repenting At the preaching of the Word, that they fallen to oppose,
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and to mis-use the bringers of it, as the Jews did Saint Paul. The Text sayes, Hee shook his rayment at them,
and to misuse the bringers of it, as the jews did Faint Paul. The Text Says, He shook his raiment At them,
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and told them, your blood bee upon your own heads, and away hee went, Act. 18. 6. when people lay their heads together,and told them, your blood be upon your own Heads, and away he went, Act. 18. 6. when people lay their Heads together,
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how they may heave out the Minister, many times God gives them leave for to doe it, that they may bring evill on their own heads, the Lord lets them have their cursed wills, to their own utter destruction and condemnation.
how they may heave out the Minister, many times God gives them leave for to do it, that they may bring evil on their own Heads, the Lord lets them have their cursed wills, to their own utter destruction and condemnation.
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Sixthly, when God hath sent all his Ministers that ever hee means to send: Hee sent one Minister, and they would not hear him, hee sent another after him,
Sixthly, when God hath sent all his Ministers that ever he means to send: He sent one Minister, and they would not hear him, he sent Another After him,
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and they would not hearken to him neither, a man would wonder, surely God will send no more,
and they would not harken to him neither, a man would wonder, surely God will send no more,
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1755
well, may be God in his great goodnesse sends another good man, and he does what he can,
well, may be God in his great Goodness sends Another good man, and he does what he can,
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1756
but the people will doe wickedly still.
but the people will do wickedly still.
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Yea, but when God hath sent all that Hee means to send, now he will send no more;
Yea, but when God hath sent all that He means to send, now he will send no more;
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1758
as God did with Judah. I have sent unto you all my servants the Prophets, rising up early and sending them, saying, return from your evill wayes,
as God did with Judah. I have sent unto you all my Servants the prophets, rising up early and sending them, saying, return from your evil ways,
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but yee have not inclined your eare unto me, Jer. 35. 15. when God had sent all,but ye have not inclined your ear unto me, Jer. 35. 15. when God had sent all,
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1760
then hee would send no more.
then he would send no more.
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You will say, how can this bee a signe? when God hath sent all that he means to send: who can tell that?
You will say, how can this be a Signen? when God hath sent all that he means to send: who can tell that?
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I Answer, Beloved, God may shew it plainly, that God hath sent even all that he means to send;
I Answer, beloved, God may show it plainly, that God hath sent even all that he means to send;
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1763
when he blocks up the way, that more cannot bee suffered to come to us,
when he blocks up the Way, that more cannot be suffered to come to us,
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1764
then those that are come, when such courses are laid, that ne're a faithfull one more is permitted to enter;
then those that Are come, when such courses Are laid, that never a faithful one more is permitted to enter;
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when Gods faithfull ones are forbidden to Preach, as Paul sayes, They forbid us to Preach.
when God's faithful ones Are forbidden to Preach, as Paul Says, They forbid us to Preach.
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1766
When people will have Pashur's, and not Jeremiah's: When there be Laws made, Look yee speak no more in his name:
When people will have Pashur's, and not Jeremiah's: When there be Laws made, Look ye speak no more in his name:
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1767
When they say to the Seers, see not, and to the Prophets prophesie it. When the good Levites are made to goe away, and to leave their own places,
When they say to the Seers, see not, and to the prophets prophesy it. When the good Levites Are made to go away, and to leave their own places,
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1768
as it was in Jeroboams time, 2 Chron. 11. 14. Again, when the shadows wax long, it is a signe that the Sun is going down.
as it was in Jeroboams time, 2 Chronicles 11. 14. Again, when the shadows wax long, it is a Signen that the Sun is going down.
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1769
The reason why God will take away all his Starres, when matters are come to this passe, is,
The reason why God will take away all his Stars, when matters Are come to this pass, is,
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1770
First, because it is but lost labour, and Cost cast away, to administer phisick to such patients whose diseases are desperate:
First, Because it is but lost labour, and Cost cast away, to administer physic to such patients whose diseases Are desperate:
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my Brethren, God is a wise phisician, and he knows whom hee hath to deale with:
my Brothers, God is a wise Physician, and he knows whom he hath to deal with:
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when hee sees men rend in pieces his Prescripts, and pull off his plaisters, and vomit up his wholesome potions, that he gives them for their good;
when he sees men rend in Pieces his Prescripts, and pull off his plasters, and vomit up his wholesome potions, that he gives them for their good;
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he gives them up for gone, hee will bee their Physician no longer.
he gives them up for gone, he will be their physician no longer.
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1774
This was the reason why God did leave Judah, Thy disease is incurable, Jer. 30. 12.
This was the reason why God did leave Judah, Thy disease is incurable, Jer. 30. 12.
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1775
Secondly, because it is not only lost labour, but it is worse then lost, to let such people have the Ministery of the word: it makes them much worse.
Secondly, Because it is not only lost labour, but it is Worse then lost, to let such people have the Ministry of the word: it makes them much Worse.
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1776
Why should yee bee smitten any more? yee will revolt more and more, Esa. 1. 5. why should yee bee preacht to any more? yee will, &c.Why should ye be smitten any more? ye will revolt more and more, Isaiah 1. 5. why should ye be preached to any more? ye will, etc.
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1777
Thirdly, Because if men will needs goe on in their sins, God would rather they should doe so without his word, then with it:
Thirdly, Because if men will needs go on in their Sins, God would rather they should do so without his word, then with it:
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1778
as a husbandman, if the ground bee stark barren, he would rather never plough it, and sow it with seed, then to have it barren after the seed sown;
as a husbandman, if the ground be stark barren, he would rather never plough it, and sow it with seed, then to have it barren After the seed sown;
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when people will needs bee wicked, God would rather have them doe all their wickednesse out of his sight,
when people will needs be wicked, God would rather have them do all their wickedness out of his sighed,
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1780
then in it, I will cast you out of my sight, Jer. 7. 15. God cannot abide to look upon a people, that will have their own wayes;
then in it, I will cast you out of my sighed, Jer. 7. 15. God cannot abide to look upon a people, that will have their own ways;
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1781
they anger him more, when they commit all their wickednesse under his Word;
they anger him more, when they commit all their wickedness under his Word;
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1782
God looks towards a people when hee sends them his holy Word, hee looks upon them to doe them good, hee looks towards them in pity,
God looks towards a people when he sends them his holy Word, he looks upon them to do them good, he looks towards them in pity,
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1783
and calls them to repentance, that they may finde favour with him, and therefore, if they doe evill now, this provokes him more a thousand times.
and calls them to Repentance, that they may find favour with him, and Therefore, if they do evil now, this provokes him more a thousand times.
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1784
A drunkard where the word is truely preached, an adulterer there, a muck-worm there, a proud person there, a profane wretch there;
A drunkard where the word is truly preached, an adulterer there, a muckworm there, a proud person there, a profane wretch there;
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I say, this angers him more a thousand thousand times.
I say, this anger's him more a thousand thousand times.
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1786
The times of ignorance, God wincked at, Act. 17. 30. If your sins were committed in blinde Parishes, God would winck at you, in a manner, that is, your damnation should bee lesse.The times of ignorance, God winked At, Act. 17. 30. If your Sins were committed in blind Parishes, God would wink At you, in a manner, that is, your damnation should be less.
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God would excuse you himself, in some measure. Alas! poore creatures, they know not what they doe;
God would excuse you himself, in Some measure. Alas! poor creatures, they know not what they do;
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1788
let them have lesse hell, they do not deserve so many plagues; he wincks at the wicked that live without his Word:
let them have less hell, they do not deserve so many plagues; he winks At the wicked that live without his Word:
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But you that live under the word, he cannot winck at you. Hee will punish you to the full.
But you that live under the word, he cannot wink At you. He will Punish you to the full.
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1790
O! Beloved, above all things, the Lord cannot abide that people should bee wretched and vain under his Word:
OH! beloved, above all things, the Lord cannot abide that people should be wretched and vain under his Word:
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1791
But I will passe over this point.
But I will pass over this point.
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1792
Thus yee see they are seven Starres, every Congregation had its Starre, every Church had its Minister.
Thus ye see they Are seven Stars, every Congregation had its Star, every Church had its Minister.
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1793
Now in the next place, we see here that Christ hath these seven Starres. These things saith hee that hath the seven Spirits of God, and the seven Starres. Christ hath the seven starres.
Now in the next place, we see Here that christ hath these seven Stars. These things Says he that hath the seven Spirits of God, and the seven Stars. christ hath the seven Stars.
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Christ is said to have the seven starres, in five respects.
christ is said to have the seven Stars, in five respects.
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First, in respect that they have their mission from him, secondly, in respect they have their Commission from him,
First, in respect that they have their mission from him, secondly, in respect they have their Commission from him,
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1796
thirdly, in respect they have their abilities from him, fourthly, in respect they have their successe from him, fiftly, in respect they have their Protection from him; of these in their order.
Thirdly, in respect they have their abilities from him, fourthly, in respect they have their success from him, Fifty, in respect they have their Protection from him; of these in their order.
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1797
First, they have their Mission from him. It is Christ that sends forth all true Ministers:
First, they have their Mission from him. It is christ that sends forth all true Ministers:
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1798
As my Father hath sent mee, so send I you, Joh. 20. 21. it is Christ that sends Ministers to the Church,As my Father hath sent me, so send I you, John 20. 21. it is christ that sends Ministers to the Church,
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1799
as hee told Jerusalem: Behold I send unto you Prophets, and Wisemen, and Scribes, Matth. 23. 34. Hee called the twelve, and began to send them forth by two and two, &c. Mark. 6. 5. So hee called the seventy and sent them also, Luk. 10. 1. so it is Christ that sends Ministers to this day.
as he told Jerusalem: Behold I send unto you prophets, and Wise men, and Scribes, Matthew 23. 34. He called the twelve, and began to send them forth by two and two, etc. Mark. 6. 5. So he called the seventy and sent them also, Luk. 10. 1. so it is christ that sends Ministers to this day.
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1800
True, the Church does ordain them; I, but if they be not sent by him too, they are intruders.
True, the Church does ordain them; I, but if they be not sent by him too, they Are intruders.
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1801
Now when hee sends them, they are his Ministers, though it bee the Church that puts them into Orders.
Now when he sends them, they Are his Ministers, though it be the Church that puts them into Order.
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1802
As it is with a true Constable, though the Parish choose him, yet hee is the Kings Officer,
As it is with a true Constable, though the Parish choose him, yet he is the Kings Officer,
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1803
and does things in the Kings name;
and does things in the Kings name;
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1804
so it is with every true Minister, Christ hath the sending of him, he is the Minister of Christ,
so it is with every true Minister, christ hath the sending of him, he is the Minister of christ,
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1805
as the Apostle sayes, Let a man so account of us as the Ministers of Christ, 1 Cor. 4. 1. and therefore look what wee doe in our Office, wee doe it in his name.
as the Apostle Says, Let a man so account of us as the Ministers of christ, 1 Cor. 4. 1. and Therefore look what we do in our Office, we do it in his name.
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1806
As hee said, in the name of Jesus Christ rise up and walk. So we say unto Gods Elect, in the name of Jesus Christ, rise up and walke.
As he said, in the name of jesus christ rise up and walk. So we say unto God's Elect, in the name of jesus christ, rise up and walk.
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1807
In the name of Jesus Christ Repent of all your wicked wayes, and Beleeve, and though the world will not stirre at our speech,
In the name of jesus christ repent of all your wicked ways, and Believe, and though the world will not stir At our speech,
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1808
yet they that are elected of God doe stirre:
yet they that Are elected of God do stir:
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1809
they are none but the Reprobate, that lie still in their sinnes, sometime or other wee get all ▪ the Elect for to heare us. The Use of this is;
they Are none but the Reprobate, that lie still in their Sins, sometime or other we get all ▪ the Elect for to hear us. The Use of this is;
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1810
first, for comfort to us that are true Ministers, Christ hath the sending of us,
First, for Comfort to us that Are true Ministers, christ hath the sending of us,
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1811
therefore certainly hee will bee with us in all his errands, the world may bee against us, we may meet with many wolves:
Therefore Certainly he will be with us in all his errands, the world may be against us, we may meet with many wolves:
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1812
Behold! I send you as sheep among Wolves; people may threaten and speak their words against us, a foot and a half long;Behold! I send you as sheep among Wolves; people may threaten and speak their words against us, a foot and a half long;
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1813
what need wee care for all their great speeches, as long as Christ sends us? Christ will bee with us for the good of his Elect, in all the course of our Ministery, be it short, or be it long:
what need we care for all their great Speeches, as long as christ sends us? christ will be with us for the good of his Elect, in all the course of our Ministry, be it short, or be it long:
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1814
Wee shall bee usefull to them what ever the world doe:
we shall be useful to them what ever the world do:
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1815
if there be any that belong to God, wee shall finde them out, no matter for others.
if there be any that belong to God, we shall find them out, no matter for Others.
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1816
Christ will bee with us in the Pulpit, in the prison, in the dog-hole, if yee would put us into it,
christ will be with us in the Pulpit, in the prison, in the doghole, if ye would put us into it,
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1817
as Christ told his Ministers, Goe and teach all Nations, Baptizing them in the Name of the Father,
as christ told his Ministers, Go and teach all nations, Baptizing them in the Name of the Father,
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1818
and of the Son, and of the holy Ghost, and lo I am with you to the end of the world, Matth. 28. 19, 20. this is our comfort that Christ will bee with us,and of the Son, and of the holy Ghost, and lo I am with you to the end of the world, Matthew 28. 19, 20. this is our Comfort that christ will be with us,
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1819
and this is the Elects comfort, they shall bee sure to finde him with us in our Ministery.
and this is the Elects Comfort, they shall be sure to find him with us in our Ministry.
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1820
Secondly, if Christ hath the sending of us, wee must bee sure wee doe his message, that we perform the work he sends us to doe, every messenger should doe thus, nay, Christ himself did thus.
Secondly, if christ hath the sending of us, we must be sure we do his message, that we perform the work he sends us to do, every Messenger should do thus, nay, christ himself did thus.
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1821
I seek not mine own will, but the will of the Father which hath sent mee; I seek not mine own will, but the will of the Father which hath sent me;
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1822
Joh. 5. 30. If a Merchant should send a servant beyond Sea, to bee a Factor for him,
John 5. 30. If a Merchant should send a servant beyond Sea, to be a Factor for him,
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1823
if that servant should goe and trade for himself, to get monies for himself, and an estate for himself, and neglect his Masters businesse;
if that servant should go and trade for himself, to get moneys for himself, and an estate for himself, and neglect his Masters business;
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1824
hee may look for a cold welcome home:
he may look for a cold welcome home:
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1825
so when Christ sends us to bee Factors for him, to see what Soules wee can gain unto him;
so when christ sends us to be Factors for him, to see what Souls we can gain unto him;
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1826
if wee should now seek our selves, how to be rich, how to bee some-body in the world,
if we should now seek our selves, how to be rich, how to be somebody in the world,
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1827
how to get preferment, and so leave his businesse undone; wee may look for a cold welcome home, when wee shall bee brought before God.
how to get preferment, and so leave his business undone; we may look for a cold welcome home, when we shall be brought before God.
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1828
Certainly, if Christ sends us, we should minde his work, glorifie Christ, labour to reveale Christ, to win Soules to Christ;
Certainly, if christ sends us, we should mind his work, Glorify christ, labour to reveal christ, to win Souls to christ;
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1829
this is our businesse to doe.
this is our business to do.
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1830
When David sent Hushai to Absalom, to bee a factor for him, wee see how well hee did the message, hee turned the counsell of Achitophel into foolishnesse, hee marred all that wicked wretches plots, he did all for David: so we should doe all for Christ, wee should labour to turn the devils plots into foolishnesse, to undermine Satan,
When David sent Hushai to Absalom, to be a factor for him, we see how well he did the message, he turned the counsel of Ahithophel into foolishness, he marred all that wicked wretches plots, he did all for David: so we should do all for christ, we should labour to turn the Devils plots into foolishness, to undermine Satan,
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1831
and where God hath any to save, wee shall prevaile.
and where God hath any to save, we shall prevail.
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1832
Thirdly, If Christ hath the sending of us, wee must give him account when wee have done.
Thirdly, If christ hath the sending of us, we must give him account when we have done.
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1833
When Christ had sent his Disciples to preach, they returned again, and gave him account of what they had done, Luk. 10. 17. Lord even the Devils are subject unto us.
When christ had sent his Disciples to preach, they returned again, and gave him account of what they had done, Luk. 10. 17. Lord even the Devils Are Subject unto us.
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1834
Lord I have done thus and thus, I have declared all thy whole counsell, I have kept nothing back:
Lord I have done thus and thus, I have declared all thy Whole counsel, I have kept nothing back:
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1835
I have done thy message, and such and such have heard mee, but such and such will not hear me.
I have done thy message, and such and such have herd me, but such and such will not hear me.
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1836
A messenger is bound to give an account unto him that sends him: nay, the devill himself returned to give an account:
A Messenger is bound to give an account unto him that sends him: nay, the Devil himself returned to give an account:
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1837
when the Lord sent him to tempt Job, hee came again, and told what hee had done, Job 2. 1. when the children of Dan sent spies to search the land, they came and gave up their account.
when the Lord sent him to tempt Job, he Come again, and told what he had done, Job 2. 1. when the children of Dan sent spies to search the land, they Come and gave up their account.
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1838
The very devill may teach us this lesson, to goe and give Christ account of what wee have done.
The very Devil may teach us this Lesson, to go and give christ account of what we have done.
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1839
Wee see there how they that had received the Talents, how they came and gave in their accompt, Lord thy pound hath gained ten pounds.
we see there how they that had received the Talents, how they Come and gave in their account, Lord thy pound hath gained ten pounds.
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1840
Fourthly, another Use is to you;
Fourthly, Another Use is to you;
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1841
what a great mercy is this, that Christ should send unto such as you bee? If Christ had sent unto you,
what a great mercy is this, that christ should send unto such as you be? If christ had sent unto you,
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1842
when yee had sought him and turned unto him, it had been very much, but that hee should dispatch messengers to you,
when ye had sought him and turned unto him, it had been very much, but that he should dispatch messengers to you,
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1843
when yee had not a thought of him; nay, when yee sinned against him, O what a great mercy is this!
when ye had not a Thought of him; nay, when ye sinned against him, Oh what a great mercy is this!
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1844
It was a great kindnesse, that Joseph would send unto his Father, and his Brethren,
It was a great kindness, that Joseph would send unto his Father, and his Brothers,
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1845
and bid them leave all, and come into the Land of Aegypt, and willed them that they should not care for their stuffe,
and bid them leave all, and come into the Land of Egypt, and willed them that they should not care for their stuff,
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1846
for the best of the Land of Egypt shall bee yours, yee know his brethren were unkinde unto him.
for the best of the Land of Egypt shall be yours, ye know his brothers were unkind unto him.
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1847
Beloved, Joseph was never so unkindly dealt with by his Brethren, as Christ hath been by us,
beloved, Joseph was never so unkindly dealt with by his Brothers, as christ hath been by us,
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1848
and yet that he should send to such wretches as wee are:
and yet that he should send to such wretches as we Are:
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1849
O leave all, and come unto me, regard not your stuffe, regard not your profits, never trouble your selves with this thing and that thing,
Oh leave all, and come unto me, regard not your stuff, regard not your profits, never trouble your selves with this thing and that thing,
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1850
for all the best of heaven shall be yours; O what an infinit kindnesse is this!
for all the best of heaven shall be yours; Oh what an infinite kindness is this!
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1851
when hee will send such treasures of his to us, by his Ministers.
when he will send such treasures of his to us, by his Ministers.
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1852
As Joseph filled his brethrens sacks with corne, which they carryed to their fathers house, in Canaan, to preserve them alive till they came over to Egypt; So the Lord Jesus Christ, hath put his spiritual treasures into a sack,
As Joseph filled his Brothers' sacks with corn, which they carried to their Father's house, in Canaan, to preserve them alive till they Come over to Egypt; So the Lord jesus christ, hath put his spiritual treasures into a sack,
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1853
and given them his Ministers to dispence them to their brethren, to nourish them, and preserve them,
and given them his Ministers to dispense them to their brothers, to nourish them, and preserve them,
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1854
untill they come home to him:
until they come home to him:
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1855
hee fills his Ministers sacks every week for us, they come with sack-fulls of heavenly and divine truths every week to us, with sack-fulls of food to feed our soules unto eternall life,
he fills his Ministers sacks every Week for us, they come with sack-fulls of heavenly and divine truths every Week to us, with sack-fulls of food to feed our Souls unto Eternal life,
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and when that is spent, hee sends us every Sabbath more;
and when that is spent, he sends us every Sabbath more;
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1857
and therefore how should we esteem a true Minister that comes to us from Jesus Christ!
and Therefore how should we esteem a true Minister that comes to us from jesus christ!
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1858
He is one of a thousand, as Elihu speaks, if there be a messenger with him,
He is one of a thousand, as Elihu speaks, if there be a Messenger with him,
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1859
an interpreter, one of a thousand, to declare unto man his righteousnesse, then hee is gracious unto him, Job 33. 23, 24. that is,
an interpreter, one of a thousand, to declare unto man his righteousness, then he is gracious unto him, Job 33. 23, 24. that is,
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1860
then is God gracious to us indeed, such a one is one of a thousand, such a one declares to us our righteousnesse, he brings to us the righteousnesse of Jesus.
then is God gracious to us indeed, such a one is one of a thousand, such a one declares to us our righteousness, he brings to us the righteousness of jesus.
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1861
This the Lord Jesus Christ sends unto us, when hee sends us a true Minister, hee sends us an excellent present,
This the Lord jesus christ sends unto us, when he sends us a true Minister, he sends us an excellent present,
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1862
even his own righteousnesse and merits, and the glad tidings of peace, how we may live and be saved:
even his own righteousness and merits, and the glad tidings of peace, how we may live and be saved:
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1863
So that we should be thankfull unto God, that Christ sends to us his Ministers, with such precious things.
So that we should be thankful unto God, that christ sends to us his Ministers, with such precious things.
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1864
If the King should send to any one of us but five pound, O how would we wonder at it, who ever were the messenger, we would bid such a one welcome, and, what!
If the King should send to any one of us but five pound, Oh how would we wonder At it, who ever were the Messenger, we would bid such a one welcome, and, what!
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1865
does the King take notice of mee? such a poore man as I? who would have thought that ever hee should send such a token to me? what a condescending is this!
does the King take notice of me? such a poor man as I? who would have Thought that ever he should send such a token to me? what a condescending is this!
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1866
I tell thee, if thee, if the King should do thus for thee, thou wouldest make very much of it, I,
I tell thee, if thee, if the King should do thus for thee, thou Wouldst make very much of it, I,
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1867
and talk of it too, where ever thou commest;
and talk of it too, where ever thou Comest;
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1868
nay, it would make thee glad, and a very joyfull man, and it would make thee think thy self highly preferred.
nay, it would make thee glad, and a very joyful man, and it would make thee think thy self highly preferred.
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1869
O Beloved, and what a horrible shame is this, that the King of Kings, and the Lord of Lords, should send a messenger to us every day almost, not with five pounds a-piece to every one of us,
O beloved, and what a horrible shame is this, that the King of Kings, and the Lord of lords, should send a Messenger to us every day almost, not with five pounds apiece to every one of us,
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1870
but with all the riches and treasures of heaven, to enrich us for ever, to make us happy for ever, Blessed that ever wee were born,
but with all the riches and treasures of heaven, to enrich us for ever, to make us happy for ever, Blessed that ever we were born,
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1871
and yet that we should not be affected hardly!
and yet that we should not be affected hardly!
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1872
My Brethren, we that are the Ministers of God, wee come with heavenly and glorious things, every day from our Lord Jesus Christ:
My Brothers, we that Are the Ministers of God, we come with heavenly and glorious things, every day from our Lord jesus christ:
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1873
though wee have them but in earthly vessels, yet they are things that the whole world is but drosse and dung in comparison of,
though we have them but in earthly vessels, yet they Are things that the Whole world is but dross and dung in comparison of,
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1874
and therefore think how yee should come to Church; think how ye should come to hear Sermons:
and Therefore think how ye should come to Church; think how you should come to hear Sermons:
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1875
Now I come to hear a message from Christ, now shall I hear an Embassadour from heaven, that will break open Christs Letter to me, a reproofe from Jesus Christ, a counsell from Christ, Directions from Christ concerning the framing of my life, Lessons from Christ,
Now I come to hear a message from christ, now shall I hear an Ambassador from heaven, that will break open Christ letter to me, a reproof from jesus christ, a counsel from christ, Directions from christ Concerning the framing of my life, Lessons from christ,
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1876
how I may come to glory. O, sayes the Apostle, He hath given to us the Ministery of reconciliation with God:
how I may come to glory. O, Says the Apostle, He hath given to us the Ministry of reconciliation with God:
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1877
to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them,
to wit, that God was in christ reconciling the world unto himself, not imputing their Trespasses unto them,
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1878
and hath committed unto us the word of reconciliation.
and hath committed unto us the word of reconciliation.
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1879
Now then wee are Embassadours for Christ, as though God did beseech you by us, wee pray you in Christ his stead bee reconciled unto God, 2 Cor. 5. 18, 19. 20. q. d. Ah yee poore creatures, God and you are out, yee are enemies of God, by your evill works, the wrath of God hangeth over you, wrath for all your sinnes; wrath for your drunkennesse; wrath for your covetousnesse;Now then we Are ambassadors for christ, as though God did beseech you by us, we pray you in christ his stead be reconciled unto God, 2 Cor. 5. 18, 19. 20. q. worser. Ah ye poor creatures, God and you Are out, ye Are enemies of God, by your evil works, the wrath of God hangs over you, wrath for all your Sins; wrath for your Drunkenness; wrath for your covetousness;
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1880
wrath for all your carnall courses;
wrath for all your carnal courses;
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1881
yee lye under the wrath of God, wrath that will damne you, and undoe you for ever.
ye lie under the wrath of God, wrath that will damn you, and undo you for ever.
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1882
Now the Lord of Heaven and Earth hath sent us as Heralds of Peace, wee come Embassadors from the Lord of all glory, we have the word of reconciliation, the word that wee preach, will make God and you friends, if ye will beleeve it.
Now the Lord of Heaven and Earth hath sent us as Heralds of Peace, we come ambassadors from the Lord of all glory, we have the word of reconciliation, the word that we preach, will make God and you Friends, if you will believe it.
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1883
O, wee pray you in Christ his stead consider of it, and bee reconciled unto God, heare our message, imbrace our Embassage:
O, we pray you in christ his stead Consider of it, and be reconciled unto God, hear our message, embrace our Embassy:
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1884
O doe not slight what wee say to you, we speak to you from Christ, doe not receive it as a word onely from our mouthes,
Oh do not slight what we say to you, we speak to you from christ, do not receive it as a word only from our mouths,
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1885
but as indeed it is, the Word of the great God.
but as indeed it is, the Word of the great God.
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1886
This is the onely Word that can make God and you friends, O how highly does it concern you to submit hereunto!
This is the only Word that can make God and you Friends, Oh how highly does it concern you to submit hereunto!
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1887
How will this judge the world, that the Ministery of the Word, is no more regarded or heeded!
How will this judge the world, that the Ministry of the Word, is no more regarded or heeded!
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1888
When God sends his Ministers unto people, and because forsooth, their flesh and blood does not like it; they look little after it:
When God sends his Ministers unto people, and Because forsooth, their Flesh and blood does not like it; they look little After it:
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1889
Whereas this containes eternall life, and if ye reject this, ye reject eternall life. I beseech you judge what I say:
Whereas this contains Eternal life, and if you reject this, you reject Eternal life. I beseech you judge what I say:
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1890
Doe you meet with a reproofe, that crosses your corrupt lusts? I pray you reason the case thus with your own Soules, O let me not put off this reproofe, it reproves me of my drunken doings, it reproves me of my security, it reproves me of my sins:
Do you meet with a reproof, that Crosses your corrupt Lustiest? I pray you reason the case thus with your own Souls, Oh let me not put off this reproof, it reproves me of my drunken doings, it reproves me of my security, it reproves me of my Sins:
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1891
if I put it off, I put off the word of reconciliation: This is one of those truths, that comes to reconcile me to God:
if I put it off, I put off the word of reconciliation: This is one of those truths, that comes to reconcile me to God:
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1892
I stand out in rebellion, and desiance against God, if I doe not take it home.
I stand out in rebellion, and Defiance against God, if I do not take it home.
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1893
So of any other passage of the Word.
So of any other passage of the Word.
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1894
Still when the Prophets would speak unto the people, this was their voyce, The Lord sent mee: so sayes Isaiah, the Lord sent mee;
Still when the prophets would speak unto the people, this was their voice, The Lord sent me: so Says Isaiah, the Lord sent me;
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1895
and Jeremiah too, the Lord sent mee. When they refused to hear what he said: O, sayes hee!
and Jeremiah too, the Lord sent me. When they refused to hear what he said: Oh, Says he!
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1896
Surely the Lord sent mee to speak thus unto you. Surely the Lord sent me to speak thus unto you.
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1897
One would think it were enough to strike terrough into the hearts of men, to put off any Sermon, any rebuke, any exhortation, of Christs Ministers,
One would think it were enough to strike terrough into the hearts of men, to put off any Sermon, any rebuke, any exhortation, of Christ Ministers,
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1898
when they know the Lord sends them. May bee, the Minister is as poore a creature as one of you;
when they know the Lord sends them. May be, the Minister is as poor a creature as one of you;
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1899
O, but remember who sends him, as Christ sayes, hee that heareth you, heareth mee,
Oh, but Remember who sends him, as christ Says, he that hears you, hears me,
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1900
and hee that despiseth you, despiseth mee, and hee that refuseth mee, refuseth him that sent me, Luk. 10. 16.and he that despises you, despises me, and he that Refuseth me, Refuseth him that sent me, Luk. 10. 16.
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1901
Revel. 3. 1. These things, saith hee, that hath the seven Spirits of God, and the seven Starres.
Revel. 3. 1. These things, Says he, that hath the seven Spirits of God, and the seven Stars.
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1902
I Have begun to handle this Epistle, wherin I noted foure things:
I Have begun to handle this Epistle, wherein I noted foure things:
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1903
First, the inscription, declaring to whom this Epistle is sent, To the Angel of the Church in Sardis, write:
First, the inscription, declaring to whom this Epistle is sent, To the Angel of the Church in Sardis, write:
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1904
that is, to the Minister of the Church, and to the Church it self. Secondly, The Subscription, declaring from whom it is sent:
that is, to the Minister of the Church, and to the Church it self. Secondly, The Subscription, declaring from whom it is sent:
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1905
These things, saith he that, &c. Thirdly, The Substance, or subject matter of the Epistle: I know thy works, &c. Usque ad, ver. 4.These things, Says he that, etc. Thirdly, The Substance, or Subject matter of the Epistle: I know thy works, etc. Usque ad, ver. 4.
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1906
Fourthly, The Conclusion, He that over-commeth, &c. ver. 5, 6. I have already Analysed all this whole Epistle, and Paraphrased upon every part of it,
Fourthly, The Conclusion, He that Overcometh, etc. for. 5, 6. I have already Analyse all this Whole Epistle, and Paraphrased upon every part of it,
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1907
and shewed you the meaning of it, and the scope of it; and have made some entrance upon it;
and showed you the meaning of it, and the scope of it; and have made Some Entrance upon it;
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1908
namely, to reprove their deadnesse and coldnesse in Religion, and to quicken them up unto life,
namely, to reprove their deadness and coldness in Religion, and to quicken them up unto life,
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1909
lest the judgement of God fall upon them. I have dispatcht the Inscription: And to the Angel of the Church in Sardis, write:
lest the judgement of God fallen upon them. I have dispatched the Inscription: And to the Angel of the Church in Sardis, write:
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1910
and so I passe on to the second: Namely, the Subscription, These things saith, &c. These words, as ye heard, contain a description of our Lord Jesus Christ, from whom this Epistle is sent.
and so I pass on to the second: Namely, the Subscription, These things Says, etc. These words, as you herd, contain a description of our Lord jesus christ, from whom this Epistle is sent.
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1911
The Description is not a whole and an entire description of him, but only accommodated to the businesse in hand.
The Description is not a Whole and an entire description of him, but only accommodated to the business in hand.
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1912
And therefore it describes him onely from two admirable Royalties that are in him.
And Therefore it describes him only from two admirable Royalties that Are in him.
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1913
The first is this, That he hath the seven Spirits of God, that is, he hath the Holy and quickning Spirit, to give him to whomsoever he please, q. d. if ye would be quickned, hearken unto me, come unto me, I have all the graces of the Spirit to quicken you withall.
The First is this, That he hath the seven Spirits of God, that is, he hath the Holy and quickening Spirit, to give him to whomsoever he please, q. worser. if you would be quickened, harken unto me, come unto me, I have all the graces of the Spirit to quicken you withal.
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1914
Secondly, That he hath the seven Starres, that is, as I told you, he hath all the Ministers of the Church in his hand,
Secondly, That he hath the seven Stars, that is, as I told you, he hath all the Ministers of the Church in his hand,
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1915
and at his dispose, These things, saith he that hath the seven Spirits of God,
and At his dispose, These things, Says he that hath the seven Spirits of God,
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1916
and the seven Starres, That is, Christ hath all the Starres, all the Ministers of the Church, they are all in his hand.and the seven Stars, That is, christ hath all the Stars, all the Ministers of the Church, they Are all in his hand.
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1917
I told you, he is said to have them in five respects: 1. They have their Mission from him. 2. They have their Commission from him. 3. They have their Abilities from him. 4. They have the successe of their labours from him. 5. They have their protection from him, he opens their mouths as long as he lists,
I told you, he is said to have them in five respects: 1. They have their Mission from him. 2. They have their Commission from him. 3. They have their Abilities from him. 4. They have the success of their labours from him. 5. They have their protection from him, he Opens their mouths as long as he lists,
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1918
and shuts them, when hee seeth fit so to doe. I have spoken of the first;
and shuts them, when he sees fit so to do. I have spoken of the First;
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1919
The Ministers of Christ have their Mission from Christ, he hath the sending of them, As my Father hath sent me,
The Ministers of christ have their Mission from christ, he hath the sending of them, As my Father hath sent me,
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1920
so send I you, Joh. 20. 21. it is Christ that sends Ministers to the Church,so send I you, John 20. 21. it is christ that sends Ministers to the Church,
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1921
as he told Jerusalem, Behold! I send unto you Prophets, and Wisemen, and Scribes, Matth. 23. 34. He called the twelve, and began to send them forth by two and two, Mark. 6. 7. So he called the seventy and sent them also, Luk. 10. 1. so, it is Christ that sends all true Ministers, to this day.
as he told Jerusalem, Behold! I send unto you prophets, and Wise men, and Scribes, Matthew 23. 34. He called the twelve, and began to send them forth by two and two, Mark. 6. 7. So he called the seventy and sent them also, Luk. 10. 1. so, it is christ that sends all true Ministers, to this day.
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True, the Church does Ordain them, I ▪ but if they be not sent by him too, they are intruders.
True, the Church does Ordain them, I ▪ but if they be not sent by him too, they Are intruders.
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1923
Now when he sends them, they are his Ministers, though the Church put them into Orders.
Now when he sends them, they Are his Ministers, though the Church put them into Order.
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1924
As it is with a true Constable, though the Parish choose him, yet he is the Kings Officer,
As it is with a true Constable, though the Parish choose him, yet he is the Kings Officer,
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1925
and does things in the Kings name. So it is with every true Minister, Christ hath the sending of him.
and does things in the Kings name. So it is with every true Minister, christ hath the sending of him.
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1926
He is the Minister of Christ, as the Apostle sayes, Let a man so account of us,
He is the Minister of christ, as the Apostle Says, Let a man so account of us,
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1927
as of the Ministers of Christ. as of the Ministers of christ.
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1928
1 Cor. 4. 1. And therefore look what ▪ we do in our Office, we doe it in his name.
1 Cor. 4. 1. And Therefore look what ▪ we do in our Office, we do it in his name.
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1929
As Peter said, In the name of Jesus Christ, rise up and walk.
As Peter said, In the name of jesus christ, rise up and walk.
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1930
So we say unto Gods Elect, rise up and walk, in the name of Jesus Christ repent of all thy wicked wayes and beleeve,
So we say unto God's Elect, rise up and walk, in the name of jesus christ Repent of all thy wicked ways and believe,
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1931
and though the world will not stirre at our speech, yet they that are elected of God doe stirre, they are none but the reprobate that lye still in their sins.
and though the world will not stir At our speech, yet they that Are elected of God do stir, they Are none but the Reprobate that lie still in their Sins.
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1932
Sometime or other we get home all the Elect, they hear us, they obey us, they submit to our Doctrine, in the name of Jesus Christ. The Use of this is;
Sometime or other we get home all the Elect, they hear us, they obey us, they submit to our Doctrine, in the name of jesus christ. The Use of this is;
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1933
first, for comfort of the poore Ministers of Christ, may be we meet with many wolves in the delivery of his errands.
First, for Comfort of the poor Ministers of christ, may be we meet with many wolves in the delivery of his errands.
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1934
We meet with sowre faces, and wry lookes, suspensions, oppositions, and such like wolvish dealings, for doing of our message;
We meet with sour faces, and wry looks, suspensions, oppositions, and such like wolvish dealings, for doing of our message;
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1935
what need we care for all these, as long as Christ sends us.
what need we care for all these, as long as christ sends us.
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1936
Certainly, if he send us, he will be with us, as God said to Moses, I send thee, certainly I will be with thee, Exod. 3. 12. he will be with us for the good of his chosen, in all the course of our Ministery, be it short, or be it long.
Certainly, if he send us, he will be with us, as God said to Moses, I send thee, Certainly I will be with thee, Exod 3. 12. he will be with us for the good of his chosen, in all the course of our Ministry, be it short, or be it long.
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1937
We shall be usefull unto them, though the reprobate world will not obey any of our words.
We shall be useful unto them, though the Reprobate world will not obey any of our words.
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1938
Christ will be with us in the Pulpit, in the prison, in a dog-hole, if the wicked put us in it,
christ will be with us in the Pulpit, in the prison, in a doghole, if the wicked put us in it,
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1939
as Christ said, Goe and teach all Nations, and loe I am with you to the end of the world, Matth. 28. 19, 20. This is our comfort, Christ will be with us,
as christ said, Go and teach all nations, and lo I am with you to the end of the world, Matthew 28. 19, 20. This is our Comfort, christ will be with us,
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1940
and this is the Elects comfort, they shall be sure to finde him with us in our Ministery:
and this is the Elects Comfort, they shall be sure to find him with us in our Ministry:
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1941
if we be in the Pulpit, there they shall hear us teaching of them; if in the prison, there they shall have us sealing of the truth to them.
if we be in the Pulpit, there they shall hear us teaching of them; if in the prison, there they shall have us sealing of the truth to them.
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1942
Secondly, if Christ hath the sending of us, wee must be sure to doe his message, that we performe the work he sends us to doe. Every messenger should doe thus.
Secondly, if christ hath the sending of us, we must be sure to do his message, that we perform the work he sends us to do. Every Messenger should do thus.
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1943
I seek not mine own will, saith Christ, but the will of the Father which hath sent mee ▪ Joh. 5. 30. if a Merchant should send a servant beyond the Seas, to be a Factor for him,I seek not mine own will, Says christ, but the will of the Father which hath sent me ▪ John 5. 30. if a Merchant should send a servant beyond the Seas, to be a Factor for him,
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1944
if that servant should goe and trade for himself, to get money for himself, and an estate for himselfe,
if that servant should go and trade for himself, to get money for himself, and an estate for himself,
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1945
and neglect his Masters businesse, he may look for a cold welcome home:
and neglect his Masters business, he may look for a cold welcome home:
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1946
So when Christ sends us to bee Factors for him, to see what Soules wee can gain unto him,
So when christ sends us to be Factors for him, to see what Souls we can gain unto him,
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1947
if we should now seek our selves, how to be rich, how to be some-body in the world,
if we should now seek our selves, how to be rich, how to be somebody in the world,
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1948
how to get preferment, and so leave his businesse undone; wee may look for a cold welcome home.
how to get preferment, and so leave his business undone; we may look for a cold welcome home.
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1949
Certainly, if Christ sends us, we should minde his work, we should glorifie Christ, labour to reveale Christ, to win Soules to Christ ▪ This is our businesse to doe.
Certainly, if christ sends us, we should mind his work, we should Glorify christ, labour to reveal christ, to win Souls to christ ▪ This is our business to do.
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1950
Thirdly, If Christ hath the sending of us, wee must give him account when wee have done.
Thirdly, If christ hath the sending of us, we must give him account when we have done.
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1951
When Christ had sent his Disciples to preach, they returned again, and gave him account of what they had done, Luk. 10. 17. Lord even the Devils are subject unto us.
When christ had sent his Disciples to preach, they returned again, and gave him account of what they had done, Luk. 10. 17. Lord even the Devils Are Subject unto us.
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1952
Lord I have done thus and thus, I have declared all thy whole counsell, I have kept nothing back:
Lord I have done thus and thus, I have declared all thy Whole counsel, I have kept nothing back:
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1953
I have done thy message, and such and such have heard mee, but such and such will not hear me.
I have done thy message, and such and such have herd me, but such and such will not hear me.
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1954
A messenger is bound to give an account unto him that sends him: nay, the devill himself returned to give an account:
A Messenger is bound to give an account unto him that sends him: nay, the Devil himself returned to give an account:
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1955
when the Lord sent him to tempt Job, hee came again, and told what hee had done, Job ▪ 2. 1. So wee should come again,
when the Lord sent him to tempt Job, he Come again, and told what he had done, Job ▪ 2. 1. So we should come again,
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1956
and tell God what wee have done.
and tell God what we have done.
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1957
When the children of Dan sent spies to search the land, they came and related what they had done, so should we doe.
When the children of Dan sent spies to search the land, they Come and related what they had done, so should we do.
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1958
Lord, behold, here am I, and here are the people that I have begotten by thy Word,
Lord, behold, Here am I, and Here Are the people that I have begotten by thy Word,
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1959
and here are the rebells that I could never get to reforme their wicked wayes.
and Here Are the rebels that I could never get to reform their wicked ways.
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1960
Wee see how they that had received the Talents, how they came and gave in their accompt, Lord, thy pound hath gained ten pounds.
we see how they that had received the Talents, how they Come and gave in their account, Lord, thy pound hath gained ten pounds.
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1961
O what a case shall wee be in, if wee cannot give up a good account at the last day, of what wee have done in our places and callings!
O what a case shall we be in, if we cannot give up a good account At the last day, of what we have done in our places and callings!
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1962
Fourthly, If Christ send us unto you.
Fourthly, If christ send us unto you.
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1963
O, Beloved, what a great mercy is this •• that Christ should send unto such as you bee? If Christ had sent unto you,
O, beloved, what a great mercy is this •• that christ should send unto such as you be? If christ had sent unto you,
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1964
when yee had sought him and turned unto him, it had been very much, but that hee should dispatch messengers unto you,
when ye had sought him and turned unto him, it had been very much, but that he should dispatch messengers unto you,
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1965
when yee had not so much as a thought of him; nay, when yee sinned against him, This was a mercy indeed!
when ye had not so much as a Thought of him; nay, when ye sinned against him, This was a mercy indeed!
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1966
It was a great kindnesse, that Joseph would send unto his Father, and his Brethren,
It was a great kindness, that Joseph would send unto his Father, and his Brothers,
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1967
and bid them leave all, and come into the Land of Aegypt: O, saith he, regard not your stuffe,
and bid them leave all, and come into the Land of Egypt: Oh, Says he, regard not your stuff,
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1968
for the best of the Land of Egypt shall bee yours, yee know his brethren were unkinde unto him.
for the best of the Land of Egypt shall be yours, ye know his brothers were unkind unto him.
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1969
Beloved, Joseph was never so unkindly dealt with by his Brethren, as Christ hath been by us,
beloved, Joseph was never so unkindly dealt with by his Brothers, as christ hath been by us,
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1970
and yet that he should send to such wretches as wee are:
and yet that he should send to such wretches as we Are:
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1971
O leave all, and come unto me, regard not your stuffe, regard not your profits, never trouble your selves with this thing and that thing,
Oh leave all, and come unto me, regard not your stuff, regard not your profits, never trouble your selves with this thing and that thing,
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1972
for all the best of heaven shall be yours; O what an infinit kindnesse is this!
for all the best of heaven shall be yours; Oh what an infinite kindness is this!
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1973
when he will send such treasures of his to us, by his Ministers.
when he will send such treasures of his to us, by his Ministers.
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1974
As Joseph filled his brethrens sacks with corne, which they carryed to their fathers house, in Canaan, to preserve them alive till they came into Egypt; So the Lord Jesus Christ, hath put his spirituall treasures,
As Joseph filled his Brothers' sacks with corn, which they carried to their Father's house, in Canaan, to preserve them alive till they Come into Egypt; So the Lord jesus christ, hath put his spiritual treasures,
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1975
as it were, into a sack, and given them his Ministers to dispence to their brethren, to nourish them,
as it were, into a sack, and given them his Ministers to dispense to their brothers, to nourish them,
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1976
and preserve them, untill they come home to him:
and preserve them, until they come home to him:
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1977
hee fills his Ministers sacks every week for us, they come with sack-fulls of heavenly and divine truths every week to us, with sack-fulls of food to feed our soules unto eternall life,
he fills his Ministers sacks every Week for us, they come with sack-fulls of heavenly and divine truths every Week to us, with sack-fulls of food to feed our Souls unto Eternal life,
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1978
and when that is spent, he sends us every Sabbath more;
and when that is spent, he sends us every Sabbath more;
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1979
and therefore how should wee esteem a true Minister that comes to us from Jesus Christ!
and Therefore how should we esteem a true Minister that comes to us from jesus christ!
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1980
Hee is one of a thousand, as Elihu speaks, if there bee a messenger with him,
He is one of a thousand, as Elihu speaks, if there be a Messenger with him,
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1981
an interpreter, one of a thousand, to declare unto man his righteousnesse, then hee is gracious unto him, Joh 33. 23, 24. that is,
an interpreter, one of a thousand, to declare unto man his righteousness, then he is gracious unto him, John 33. 23, 24. that is,
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1982
then is God gracious to us indeed.
then is God gracious to us indeed.
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1983
When God sends us a messenger from him, such a one is one of a thousand, such a one declares to us our righteousnesse.
When God sends us a Messenger from him, such a one is one of a thousand, such a one declares to us our righteousness.
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1984
Yee know wee cannot stand before God without righteousnesse. Now such a one declares to us righteousnesse.
Ye know we cannot stand before God without righteousness. Now such a one declares to us righteousness.
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1985
He brings us the righteousnesse of Jesus Christ.
He brings us the righteousness of jesus christ.
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1986
So that we should be thankfull to Christ that he sends us any of his true Ministers.
So that we should be thankful to christ that he sends us any of his true Ministers.
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1987
O my Brethren, we that are the Ministers of God, wee come with heavenly and glorious things, every day from our Lord Jesus Christ:
O my Brothers, we that Are the Ministers of God, we come with heavenly and glorious things, every day from our Lord jesus christ:
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1988
Though wee have them but in earthen vessels, yet they are things, that the whole world is but drosse and dung to;
Though we have them but in earthen vessels, yet they Are things, that the Whole world is but dross and dung to;
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1989
and therefore think how yee should come to Church;
and Therefore think how ye should come to Church;
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1990
think how yee should bee affected with our message, think with what affections ye should heare our Sermons:
think how ye should be affected with our message, think with what affections you should hear our Sermons:
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1991
Now I come to heare a message from Christ, a Letter from Christ, a Direction from Christ, a reproofe from Christ, counsells from Christ,
Now I come to hear a message from christ, a letter from christ, a Direction from christ, a reproof from christ, Counsels from christ,
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1992
for the framing of my life, now I shall be told, what I may doe to inherit glory.
for the framing of my life, now I shall be told, what I may do to inherit glory.
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1993
O, sayes the Apostle, He hath given to us the Ministery of reconciliation with God:
O, Says the Apostle, He hath given to us the Ministry of reconciliation with God:
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1994
to wit, that God was in Christ reconciling the world unto himself, not imputing their trespassesunto them,
to wit, that God was in christ reconciling the world unto himself, not imputing their trespassesunto them,
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1995
and hath committed unto us the word of reconciliation.
and hath committed unto us the word of reconciliation.
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1996
Now then wee are Embassadours for Christ, as though God did beseech you by us, we pray you in Christ his stead bee reconciled unto God, 2 Cor. 5. 18, 19. 20. q. d. Ah yee poore creatures, God and you are out, yee are enemies of God, by your evill works, the wrath of God hangeth over you, wrath for all your sinnes; wrath for all your drunkennesse; your covetousnesse; worldlinesse;Now then we Are ambassadors for christ, as though God did beseech you by us, we pray you in christ his stead be reconciled unto God, 2 Cor. 5. 18, 19. 20. q. worser. Ah ye poor creatures, God and you Are out, ye Are enemies of God, by your evil works, the wrath of God hangs over you, wrath for all your Sins; wrath for all your Drunkenness; your covetousness; worldliness;
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1997
wrath for all your carnall courses; your slighting of heaven and heavenly things, the wrath of God abideth on you.
wrath for all your carnal courses; your slighting of heaven and heavenly things, the wrath of God Abideth on you.
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1998
Now the Lord of Heaven and Earth hath sent us as Heralds of Peace, we come as Embassadors from the Lord of all glory, we have the word of reconciliation, the word which we preach, will make God and you friends again,
Now the Lord of Heaven and Earth hath sent us as Heralds of Peace, we come as ambassadors from the Lord of all glory, we have the word of reconciliation, the word which we preach, will make God and you Friends again,
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1999
if yee will beleeve it, and imbrace it.
if ye will believe it, and embrace it.
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2000
We pray you in Christ his stead to consider of it, bee reconciled unto God, heare our message, doe not slight what wee say to you, we speak to you from Christ, This is the onely Word that can make God and you friends.
We pray you in christ his stead to Consider of it, be reconciled unto God, hear our message, do not slight what we say to you, we speak to you from christ, This is the only Word that can make God and you Friends.
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2001
O how will this judge the world, that the Ministery of the Word, is no more regarded nor heeded!
Oh how will this judge the world, that the Ministry of the Word, is no more regarded nor heeded!
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2002
When God sends his Ministers unto people, and because forsooth, their flesh and blood does not like it;
When God sends his Ministers unto people, and Because forsooth, their Flesh and blood does not like it;
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2003
they look little after it ▪ Wheras this containes eternall life, and if ye reject this, ye reject eternall life.
they look little After it ▪ Whereas this contains Eternal life, and if you reject this, you reject Eternal life.
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2004
I beseech you judge what I say:
I beseech you judge what I say:
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2005
Doe you meet with a reproofe that crosses your corrupt Iusts? I pray you reason the case thus with your own Soules, I am reproved for my loosenesse,
Do you meet with a reproof that Crosses your corrupt Jousts? I pray you reason the case thus with your own Souls, I am reproved for my looseness,
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2006
and my vain wayes, my fashioning of my self according to this world, my fawning, my flattering, my gaming, my scandalous courses, my sinning against light, I have had good education, I have lived under good meanes,
and my vain ways, my fashioning of my self according to this world, my fawning, my flattering, my gaming, my scandalous courses, my sinning against Light, I have had good education, I have lived under good means,
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2007
but I am very gracelesse, if I put off these reproofes, I put off the word of reconciliation:
but I am very graceless, if I put off these reproofs, I put off the word of reconciliation:
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2008
This is the word that comes to reconcile me to God, if I have faith to apply it,
This is the word that comes to reconcile me to God, if I have faith to apply it,
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2009
but if I put it from me, and doe not regard it, I refuse all reconciliation with God.
but if I put it from me, and do not regard it, I refuse all reconciliation with God.
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2010
So, when the Word shewes you your duty, how to beleeve, how to live, how to walk, in all holinesse and true righteousnesse.
So, when the Word shows you your duty, how to believe, how to live, how to walk, in all holiness and true righteousness.
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2011
Consider, if yee put it from you, yee put away from you the onely word of reconciliation.
Consider, if ye put it from you, ye put away from you the only word of reconciliation.
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2012
These are the truths that are sent unto me, to reconcile me unto God: O, if I will have none of them, I cast off the Son of God, and everlasting life.
These Are the truths that Are sent unto me, to reconcile me unto God: Oh, if I will have none of them, I cast off the Son of God, and everlasting life.
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2013
Still when the Prophets would speak unto the people, this was their preface, The Lord sent mee: so sayes Isaiah, the Lord sent mee, Esa. 48. 16. so sayes Jeremiah, the Lord sent mee.
Still when the prophets would speak unto the people, this was their preface, The Lord sent me: so Says Isaiah, the Lord sent me, Isaiah 48. 16. so Says Jeremiah, the Lord sent me.
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2014
When they refused to hear what he said: O, sayes hee!
When they refused to hear what he said: Oh, Says he!
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2015
Truely the Lord sent mee, of a truth the Lord hath sent me unto you, to speak all these words unto you. Truly the Lord sent me, of a truth the Lord hath sent me unto you, to speak all these words unto you.
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Jer. 26. 15. One would think it wore enough to strike terrour into the hearts of men, to put off any Sermon, any rebuke, any exhortation of Christs Ministers,
Jer. 26. 15. One would think it wore enough to strike terror into the hearts of men, to put off any Sermon, any rebuke, any exhortation of Christ Ministers,
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when they know the Lord sends them. Of a truth the Lord hath sent mee to speak all these words unto you.
when they know the Lord sends them. Of a truth the Lord hath sent me to speak all these words unto you.
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May bee, the Minister is as poore a creature in himself, as one of you; O, but remember who sends him, as Christ sayes, hee that heareth you, heareth mee,
May be, the Minister is as poor a creature in himself, as one of you; Oh, but Remember who sends him, as christ Says, he that hears you, hears me,
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and hee that despiseth you, despiseth mee, and hee that despiseth mee, despiseth him that sent me, Luk. 10. 16. So much shall suffice to have been spoken of the first way, whereby Christ is said to have the seven Starres, that is, the Ministers of the Church,and he that despises you, despises me, and he that despises me, despises him that sent me, Luk. 10. 16. So much shall suffice to have been spoken of the First Way, whereby christ is said to have the seven Stars, that is, the Ministers of the Church,
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2020
namely, he hath the sending of them.
namely, he hath the sending of them.
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2021
Secondly, Hee hath them, that is, hee hath the giving of them their Commission, as they have their Mission from him,
Secondly, He hath them, that is, he hath the giving of them their Commission, as they have their Mission from him,
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so they have their Commission from him too. They are not onely messengers but Embassadors. This Commission hath two things;
so they have their Commission from him too. They Are not only messengers but ambassadors. This Commission hath two things;
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first, the heads of their Embassage, that Christ sends them to treat of. Secondly, the authority of their Embassage, that Christ invests them with.
First, the Heads of their Embassy, that christ sends them to Treat of. Secondly, the Authority of their Embassy, that christ invests them with.
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For the first, the heads of their commission, Christ hath the appointing of them, what they shall treat of, and they are five.
For the First, the Heads of their commission, christ hath the appointing of them, what they shall Treat of, and they Are five.
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First, they shall preach the Word.
First, they shall preach the Word.
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Goe and preach the Gospel to every creature, Mark. 16. 15. Secondly, to remit the sin of all them that doe embrace the Gospel, Joh. 20. 23. that is, to pronounce all the promises of the Covenant of Grace,Go and preach the Gospel to every creature, Mark. 16. 15. Secondly, to remit the since of all them that do embrace the Gospel, John 20. 23. that is, to pronounce all the promises of the Covenant of Grace,
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and in particular, forgivenesse of sins to all true penitent and beleeving Soules.
and in particular, forgiveness of Sins to all true penitent and believing Souls.
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Thirdly, to administer the Sacraments of the New Testament, to all the said persons, to whom the promises of eternall life doe belong,
Thirdly, to administer the Sacraments of the New Testament, to all the said Persons, to whom the promises of Eternal life do belong,
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for the assuring of their hearts, concerning all the things of the Kingdome of God to them in particular, Matth. 28. 19. Fourthly, To build up the Church of God,
for the assuring of their hearts, Concerning all the things of the Kingdom of God to them in particular, Matthew 28. 19. Fourthly, To built up the Church of God,
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for the perfecting of the Saints, and the edifying of the body of Christ, untill they all come, &c. Ephes. 4. 12. Fifthly, to shut the Kingdome of Heaven upon all that have an evill heart of unbelief, to goe on in their sins,for the perfecting of the Saints, and the edifying of the body of christ, until they all come, etc. Ephesians 4. 12. Fifthly, to shut the Kingdom of Heaven upon all that have an evil heart of unbelief, to go on in their Sins,
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and not to stoop to the Scepter of Jesus Christ, Mark. 16. 16. and in divers other places.
and not to stoop to the Sceptre of jesus christ, Mark. 16. 16. and in diverse other places.
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These are the heads of their commission, that Christ will have them treat of in their Embassage unto men.
These Are the Heads of their commission, that christ will have them Treat of in their Embassy unto men.
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Secondly, now for the Authority that hee invests them with, it is not any carnall or earthly authority, to jet,
Secondly, now for the authority that he invests them with, it is not any carnal or earthly Authority, to jet,
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and to vaunt, or to domineere, as though they were Lords, and Gods heritage, 1 Pet. 5. 3. no, sayes Christ, it shall not be so with you.
and to vaunt, or to domineer, as though they were lords, and God's heritage, 1 Pet. 5. 3. no, Says christ, it shall not be so with you.
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But hee that is greatest among you, hee shall bee as the least, Luk. 22. 26. and therefore I doe not here speak of any earthly authority:But he that is greatest among you, he shall be as the least, Luk. 22. 26. and Therefore I do not Here speak of any earthly Authority:
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No, the Authority that Christs Ministers have, and they have it from him, is a spirituall Authority:
No, the authority that Christ Ministers have, and they have it from him, is a spiritual authority:
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uamely, not onely to preach, and to declare forgivenesse of sin, and to administer the seales of the covenant,
uamely, not only to preach, and to declare forgiveness of since, and to administer the Seals of the Covenant,
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and to build up the Saints, and to denounce wrath and damnation to all that continue in their unregenerate estate through impenitence & unbelief,
and to built up the Saints, and to denounce wrath and damnation to all that continue in their unregenerate estate through impenitence & unbelief,
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but to do all these things with a heavenly Power and Authority, to have an Office under Christ for the doing of them,
but to do all these things with a heavenly Power and authority, to have an Office under christ for the doing of them,
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so as to be the very mouth of Christ, and that which they doe according to their commission from him, to stand firme and good, for ever and ever.
so as to be the very Mouth of christ, and that which they do according to their commission from him, to stand firm and good, for ever and ever.
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I will give power to my two witnesses. I will give power to my two Witnesses.
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Rev. 11. 3. The Lord hath given me power and authority sayes the Apostle, 2 Cor. 10. 8. You will say this is great power indeed, all the Kings & Potentates of the earth have not so great power as this, this is a power of life and death, not naturall,
Rev. 11. 3. The Lord hath given me power and Authority Says the Apostle, 2 Cor. 10. 8. You will say this is great power indeed, all the Kings & Potentates of the earth have not so great power as this, this is a power of life and death, not natural,
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nor temporary, but Spirituall and eternall, this is a power not oven mens Bodies but over their soules, not in small matters ▪ but either for salvation ordamnation.
nor temporary, but Spiritual and Eternal, this is a power not oven men's Bodies but over their Souls, not in small matters ▪ but either for salvation ordamnation.
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This is a great Commission, how come they by such a great one as this is? O sayes Christ, I am able to invest them with as much as this comes to.
This is a great Commission, how come they by such a great one as this is? O Says christ, I am able to invest them with as much as this comes to.
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For all power is given unto me in Heaven and Earth. For all power is given unto me in Heaven and Earth.
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Matth. 28. 18. q. d. I am able to furnish you with all authority and power, goe you in my name,
Matthew 28. 18. q. worser. I am able to furnish you with all Authority and power, go you in my name,
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and preach you in my name, in my name bid people repent and beleeve, in my name open heaven to all that doe obey,
and preach you in my name, in my name bid people Repent and believe, in my name open heaven to all that do obey,
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and shut it upon all that doe disobey, and I will make it good. The use of this is.
and shut it upon all that do disobey, and I will make it good. The use of this is.
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First, have the Ministers of Christ such a Commission from Christ? then they are the greatest Embassadors, that ever were, or can be.
First, have the Ministers of christ such a Commission from christ? then they Are the greatest ambassadors, that ever were, or can be.
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Embassadors of earthly Kings, have a great Commission, they represent the Kings person from whom they come,
ambassadors of earthly Kings, have a great Commission, they represent the Kings person from whom they come,
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Alas, what are they to these? they come about petty things, about civill peace,
Alas, what Are they to these? they come about Petty things, about civil peace,
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or warre and yet they are Lord Embassadors, they are Lords by their places, they are much respected among men.
or war and yet they Are Lord ambassadors, they Are lords by their places, they Are much respected among men.
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O then what great Embassadors are the Ministers of Jesus Christ, that represent the King of Kings person, that represent the person of the Lord of Lords, that came to Treat of peace betweene God and Man,
O then what great ambassadors Are the Ministers of jesus christ, that represent the King of Kings person, that represent the person of the Lord of lords, that Come to Treat of peace between God and Man,
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or of open Hostility between the Creator and the Creature? as Paul sayes now then wee are Embassadours for Christ, As though God did beseech you by us, wee pray you in Christs stead be reconciled unto God, 2 Cor. 15. 20. that is, we have a very great commission, we represent the person of our Lord Jesus Christ, we come to treat with you about eternity, according as you heare us,
or of open Hostility between the Creator and the Creature? as Paul Says now then we Are ambassadors for christ, As though God did beseech you by us, we pray you in Christ stead be reconciled unto God, 2 Cor. 15. 20. that is, we have a very great commission, we represent the person of our Lord jesus christ, we come to Treat with you about eternity, according as you hear us,
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or heare us not, so it will be with you unto all eternity. O consider what we have to do, you are enemies unto God from the womb,
or hear us not, so it will be with you unto all eternity. O Consider what we have to do, you Are enemies unto God from the womb,
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as long as your sins doe remain, ye are enemies still, we come to set you at one again.
as long as your Sins do remain, you Are enemies still, we come to Set you At one again.
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Yee know the condition, yee know what the heads of our commission bee, if yee will not hearken unto them,
Ye know the condition, ye know what the Heads of our commission be, if ye will not harken unto them,
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and submit, yee are damned for ever;
and submit, ye Are damned for ever;
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if ye doe, blessed and happy are yee for evermore, was there ever such a great Embassage as this? as the Apostle sayes, To make known the mystery of the Gospel,
if you do, blessed and happy Are ye for evermore, was there ever such a great Embassy as this? as the Apostle Says, To make known the mystery of the Gospel,
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for which, I am an Embassadour in bonds, Ephes. 6. 19, 20. q. d. though the wicked and blinde world, look upon me as a Schismatique,for which, I am an Ambassador in bonds, Ephesians 6. 19, 20. q. worser. though the wicked and blind world, look upon me as a Schismatic,
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and a malefactour, and cast me into the prison, and here I am in bonds, they see no such thing in me,
and a Malefactor, and cast me into the prison, and Here I am in bonds, they see no such thing in me,
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as an Embassadour of the great God, yet the truth is, though I bee in bonds, they shall know it one day to their cost, who I was,
as an Ambassador of the great God, yet the truth is, though I be in bonds, they shall know it one day to their cost, who I was,
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and what a commission I had, and what it is to slight it, and put it off.
and what a commission I had, and what it is to slight it, and put it off.
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I am an Embassadour of the mystery of the Gospel, though I be in bonds.
I am an Ambassador of the mystery of the Gospel, though I be in bonds.
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Secondly, Have some Ministers, such a commission from Christ? then let them learn how to behave themselves in their function.
Secondly, Have Some Ministers, such a commission from christ? then let them Learn how to behave themselves in their function.
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My Brethren, Christ hath committed unto us the custody of his own power, and authority,
My Brothers, christ hath committed unto us the custody of his own power, and Authority,
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and therefore we are to exercise it in his name, our commission is to charge the great men of the world, Charge them that are rich in this world, that they bee not high-minded, 1 Tim. 6. 17. True, we are your servants for Jesus his sake,
and Therefore we Are to exercise it in his name, our commission is to charge the great men of the world, Charge them that Are rich in this world, that they be not High-minded, 1 Tim. 6. 17. True, we Are your Servants for jesus his sake,
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and wee are to be humbled, and to wait upon men of lowest degree, and to condefcend unto men of meanest capacity,
and we Are to be humbled, and to wait upon men of lowest degree, and to condefcend unto men of Meanest capacity,
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and there is a time when wee should for loves-sake intreat, but the truth is too, wee have power to charge and command, These things command and teach, 1 Tim. 4. 11. These things speak and exhort, and rebuke withall authority.
and there is a time when we should for loves-sake entreat, but the truth is too, we have power to charge and command, These things command and teach, 1 Tim. 4. 11. These things speak and exhort, and rebuke withal Authority.
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Tit. 2. 15. We must not betray the power and majesticall simplicity of the Gospell of Jesus Christ.
Tit. 2. 15. We must not betray the power and majestical simplicity of the Gospel of jesus christ.
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We have Christs owne power and authority in our ministery, and therefore wee are to command you in his stead:
We have Christ own power and Authority in our Ministry, and Therefore we Are to command you in his stead:
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as ever you will answer Christ, before his Tribunall at last day, neglect not those things, which we preach to you from him.
as ever you will answer christ, before his Tribunal At last day, neglect not those things, which we preach to you from him.
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Now we command you, Brethren, in the name of our Lord Jesus Christ, that yee withdraw your selves from every brother that walkes disorderly,
Now we command you, Brothers, in the name of our Lord jesus christ, that ye withdraw your selves from every brother that walks disorderly,
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and not after the Tradition which hee received of us. 2. Thes. 3. 6. True, we are inferiors to Kings,
and not After the Tradition which he received of us. 2. Thebes 3. 6. True, we Are inferiors to Kings,
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and Princes, and Magistrates, and the Nobility and Gentry of the land: There be thousands and thousands that are our Betters, in all civill respects;
and Princes, and Magistrates, and the Nobilt and Gentry of the land: There be thousands and thousands that Are our Betters, in all civil respects;
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but our Embassage is above all. The Lords own Power and Authority goes through the ministery, as a Trunk.
but our Embassy is above all. The lords own Power and authority Goes through the Ministry, as a Trunk.
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As, the King may send a Command to the greatest ▪ Nobleman of the Kingdome by the hand of a meane man ▪ and he is to hearken to it:
As, the King may send a Command to the greatest ▪ Nobleman of the Kingdom by the hand of a mean man ▪ and he is to harken to it:
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though the messenger in himselfe be his underling, yet his message is above him, and he looses his head if he despise it.
though the Messenger in himself be his underling, yet his message is above him, and he looses his head if he despise it.
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So, beloved, we are over you in the Lord, that is in regard of our message.
So, Beloved, we Are over you in the Lord, that is in regard of our message.
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Though we be your inferiors, and some of you be our betters, and wee are to stand with Cap in hand to you; yet ye loose your soules;
Though we be your inferiors, and Some of you be our betters, and we Are to stand with Cap in hand to you; yet you lose your Souls;
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if ye will not heare us, and obey our Embassage.
if you will not hear us, and obey our Embassy.
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We must not bow to your humors, nor make the Spirit of Christ in the Gospell to bend and comply with human lusts.
We must not bow to your humours, nor make the Spirit of christ in the Gospel to bend and comply with human Lustiest.
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If Princes and Potentates were by, we must not spare their sins. Nathan deales roundly with King David. Thou art the man.
If Princes and Potentates were by, we must not spare their Sins. Nathan deals roundly with King David. Thou art the man.
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Jehu, with King Jehosaphat, wrath is upon thee from the Lord, because thou hast helpt the ungodly.Jehu, with King Jehoshaphat, wrath is upon thee from the Lord, Because thou hast helped the ungodly.
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We must let all the world know that Christ whom wee preach, is above them all, wee must not prostitute Christs Scepter, no not at a Monarchs foot.
We must let all the world know that christ whom we preach, is above them all, we must not prostitute Christ Sceptre, no not At a Monarchs foot.
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If we be men-pleasers, we are not the servants of Christ.
If we be men-pleasers, we Are not the Servants of christ.
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We must not suffer Christs word to be bound, whosoeuer is our hearer, whether high or low.
We must not suffer Christ word to be bound, whosoever is our hearer, whither high or low.
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We defie popish Divinity that exalt their Antichristan Clergy, above the civill Magistrate. Belarmines Martin is but a foysted story.
We defy popish Divinity that exalt their Antichristian Clergy, above the civil Magistrate. Belarmines Martin is but a foisted story.
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But yet in this sense we are above all the Kingdomes of men, as God sayes, Behold I have put my words in thy mouth,
But yet in this sense we Are above all the Kingdoms of men, as God Says, Behold I have put my words in thy Mouth,
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and loe I have set thee this day over Nations and Kingdomes, to plant and to root up, to build and to throw downe. and lo I have Set thee this day over nations and Kingdoms, to plant and to root up, to built and to throw down.
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Jer. 1. 9. 10. Let no man thinke we are saucy, though we reprove the greatest of you all,
Jer. 1. 9. 10. Let no man think we Are saucy, though we reprove the greatest of you all,
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as long as we doe it in Christ, and from Christ, we are the mouth of the Judge of quick and dead,
as long as we do it in christ, and from christ, we Are the Mouth of the Judge of quick and dead,
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and he will make our words good; The meanest Sergeant in the Kings name dares arrest the greatest Duke.
and he will make our words good; The Meanest sergeant in the Kings name dares arrest the greatest Duke.
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So, my Brethren, we come in the Kings name, in Christ his name, and therefore we must not be afraid of your faces,
So, my Brothers, we come in the Kings name, in christ his name, and Therefore we must not be afraid of your faces,
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As Paul told Philemon, I have great authority in Christ to command thee, that which is convenient.
As Paul told Philemon, I have great Authority in christ to command thee, that which is convenient.
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Philem. 8. We have great authority to command every one of you, to doe your Duties towards God, and man.Philemon 8. We have great Authority to command every one of you, to do your Duties towards God, and man.
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We have Christ for our Author, and therefore he will be a wall of Brasse to us.
We have christ for our Author, and Therefore he will be a wall of Brass to us.
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We are his Embassadors, and therefore our Message is with great power.
We Are his ambassadors, and Therefore our Message is with great power.
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Thirdly, Have we this Commission from Jesus Christ? then this may serve to condemne all such as doe not obey our Ministery.
Thirdly, Have we this Commission from jesus christ? then this may serve to condemn all such as do not obey our Ministry.
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Though wee have all this authority, the very power of Christ himself in our mouthes, that equally binds King and Begger;
Though we have all this Authority, the very power of christ himself in our mouths, that equally binds King and Beggar;
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Yet who obeys our commands? who stirres? who repents? who submits himself unto our commission? we have called for humiliation,
Yet who obeys our commands? who stirs? who repents? who submits himself unto our commission? we have called for humiliation,
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but no man will humble himself ▪ We have cryed for reformation, and amendment of life, but no man relents;
but no man will humble himself ▪ We have cried for Reformation, and amendment of life, but no man relents;
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wee have read our commission every week unto people, we shew them our Letters Patents from the Lord Jesus Christ,
we have read our commission every Week unto people, we show them our Letters Patents from the Lord jesus christ,
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and they are counted as idle tales by the most. O what an indignity is this unto our Lord Jesus Christ!
and they Are counted as idle tales by the most. O what an indignity is this unto our Lord jesus christ!
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we are his Embassadors, and your standing out against us, is not against us, but against him, and he will repay it.
we Are his ambassadors, and your standing out against us, is not against us, but against him, and he will repay it.
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O, sayes the Apostle, if any man obey not our word, By this Epistle, note that man, 2 Thess. 3. 14. q. d. note him with a brand of infamy, note him as a Rebell against Jesus Christ, look upon him as a wretched miserable creature, take heed of him, avoid him, withdraw your self from him, point at him, yonder goes a wretch, that will not obey the voyce of his teacher, excommunicate him from your company, have as little to doe with him as you can.
O, Says the Apostle, if any man obey not our word, By this Epistle, note that man, 2 Thess 3. 14. q. worser. note him with a brand of infamy, note him as a Rebel against jesus christ, look upon him as a wretched miserable creature, take heed of him, avoid him, withdraw your self from him, point At him, yonder Goes a wretch, that will not obey the voice of his teacher, excommunicate him from your company, have as little to do with him as you can.
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Be ye shie of such a man, certainly there is great wrath hangeth over him.
Be you shy of such a man, Certainly there is great wrath hangs over him.
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So, Beloved, if any obey not our word, note such persons, note such parishes, note all such families, the wrath of heaven hangeth over them, their stubbornnesse,
So, beloved, if any obey not our word, note such Persons, note such Parishes, note all such families, the wrath of heaven hangs over them, their stubbornness,
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and hardnesse of heart is not against us, but against the Lord.
and hardness of heart is not against us, but against the Lord.
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These are notorious Townes, notorious people, that have Christs Embassadors among them, and yet will not be obedient,
These Are notorious Towns, notorious people, that have Christ ambassadors among them, and yet will not be obedient,
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and yet how is our Embassage made nothing of!
and yet how is our Embassy made nothing of!
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if Kings onely, and Princes, and Lords, and great men should make nothing of it, we should not so much wonder,
if Kings only, and Princes, and lords, and great men should make nothing of it, we should not so much wonder,
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because they are greater men, then those that God sends his Embassage by, and yet if they were wise,
Because they Are greater men, then those that God sends his Embassy by, and yet if they were wise,
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and knew what they did, they durst not doe as they do, but every base fellow stops his eare,
and knew what they did, they durst not do as they do, but every base fellow stops his ear,
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and hardens his heart, against the God of Heaven and earth, and will not obey our word:
and hardens his heart, against the God of Heaven and earth, and will not obey our word:
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nay, men can hear their sins ripped up, and the Anathema's of Christ spread before their faces, and not blush.
nay, men can hear their Sins ripped up, and the Anathema's of christ spread before their faces, and not blush.
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They can heare that those very sinnes they live in, doe separate from God, do adjudge them to hell,
They can hear that those very Sins they live in, do separate from God, do adjudge them to hell,
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and shew them to be under the blacknes of darknesse, and the sentence of damnation, they can see it showne them out of the word, which they cannot deny for their hearts,
and show them to be under the blackness of darkness, and the sentence of damnation, they can see it shown them out of the word, which they cannot deny for their hearts,
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though they would never so faine, and yet they will not repent nor returne that they may have mercy.
though they would never so feign, and yet they will not Repent nor return that they may have mercy.
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Not one drunkard will leave, nor one Mocker leave, nor one Covetous person, nor one gracelesse wretch leave, they will have their owne wayes, doe the Ministers of God what they can.
Not one drunkard will leave, nor one Mocker leave, nor one Covetous person, nor one graceless wretch leave, they will have their own ways, do the Ministers of God what they can.
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We can get none to be awakened, none quickened, none stirred, none startled to any purpose.
We can get none to be awakened, none quickened, none stirred, none startled to any purpose.
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Setting aside here one and there one that truely obeys the voyce of Gods servants, the whole countrey lying in ignorance of God, in the privation of his Spirit, unreconcilednesse with heaven, voydnesse of faith, emptinesse of grace and life, the nakednesse of an outward profession, having no true quickening within,
Setting aside Here one and there one that truly obeys the voice of God's Servants, the Whole country lying in ignorance of God, in the privation of his Spirit, unreconcilednesse with heaven, voidness of faith, emptiness of grace and life, the nakedness of an outward profession, having no true quickening within,
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nay the most in grosse wickednesse, drunkenesse, company-keeping, unrulinesse, disorder, uncleanenesse, lasciviousnesse, covetousnesse, mocking at the pure in heart, malicious alienation of spirit against the holy wayes of God.
nay the most in gross wickedness, Drunkenness, Company-keeping, unruliness, disorder, uncleanness, lasciviousness, covetousness, mocking At the pure in heart, malicious alienation of Spirit against the holy ways of God.
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Nay since we have spoken to them in the name of the Lord, yet none will hearken to any effect that their soules may live.
Nay since we have spoken to them in the name of the Lord, yet none will harken to any Effect that their Souls may live.
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Fourthly, therefore, I pray you let me adde one use more;
Fourthly, Therefore, I pray you let me add one use more;
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doe but consider, how the Lord taketh this at our hands, that his Ministers are thus vilipended. do but Consider, how the Lord Takes this At our hands, that his Ministers Are thus vilipended.
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They are in more danger of their liberty for reproving, then the wicked for committing of their sins.
They Are in more danger of their liberty for reproving, then the wicked for committing of their Sins.
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Are his Ministers, his Embassadors? then he will never endure that his Embassadors shall bee abused.
are his Ministers, his ambassadors? then he will never endure that his ambassadors shall be abused.
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When the King of the Ammonites had abused Davids Embassadors, that he sent him in love. 2 Sam. 10. Ye know what it cost, it cost above 40. thousand mens lives.
When the King of the Ammonites had abused Davids ambassadors, that he sent him in love. 2 Sam. 10. You know what it cost, it cost above 40. thousand men's lives.
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The Romans slue the Illyrians and the Tarentines, for mis-using of their Embassadors, and as Cicero sayes, our Ancestors sayes he,
The Romans slew the Illyrians and the Tarentines, for misusing of their ambassadors, and as Cicero Says, our Ancestors Says he,
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for this very thing destroyed all Corinth. For alas how could Princes deale with one another,
for this very thing destroyed all Corinth. For alas how could Princes deal with one Another,
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if Embassadours should not goe safe, and be hearkened unto? Therefore Embassadors must be regarded.
if ambassadors should not go safe, and be harkened unto? Therefore ambassadors must be regarded.
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When Scipio Africanus tooke a ship full of Carthaginians, though he meant to rifle all they had,
When Scipio Africanus took a ship full of Carthaginians, though he meant to rifle all they had,
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yet when they said they were Embassadors, he would not meddle with them. True, they were not, they did but counterfeit, that so they might escape.
yet when they said they were ambassadors, he would not meddle with them. True, they were not, they did but counterfeit, that so they might escape.
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But yet you may see how inviolable Embassadors were, the least indignity offered to them, was punisht as if it had beene offered to the person of that Prince, that they did sustaine.
But yet you may see how inviolable ambassadors were, the least indignity offered to them, was punished as if it had been offered to the person of that Prince, that they did sustain.
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Well then, how doe we thinke will the Lord take it at peoples hands, that his Embassadors are abused,
Well then, how do we think will the Lord take it At peoples hands, that his ambassadors Are abused,
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and disobeyed, that people will not diligently come to them, and acknowledge their errands, and yeeld obedience to him, no Nation under heaven hath had more Embassadors from Heaven then we have had,
and disobeyed, that people will not diligently come to them, and acknowledge their errands, and yield Obedience to him, no nation under heaven hath had more ambassadors from Heaven then we have had,
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and though some have hearkened to them, yet for the most part they meete with Ammonitish dealings they are disfigured,
and though Some have harkened to them, yet for the most part they meet with Ammonitish dealings they Are disfigured,
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and mocked, and laded with indignities, denyed to deliver their message, every paltry rascals complaint admitted against them, none walke in so much danger as they, none more shot at, then they;
and mocked, and jaded with indignities, denied to deliver their message, every paltry rascals complaint admitted against them, none walk in so much danger as they, none more shot At, then they;
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scarce any will heare them and submit to their Embassage, and those few that doe, are counted the only factious people,
scarce any will hear them and submit to their Embassy, and those few that do, Are counted the only factious people,
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and pestilent fellows in the land, O, what wrath is there against us for these things ▪ For this very cause, the Lord plagued all Judah even because they would not listen to Gods Embassadors that he sent to them earely and late, as the Prophet speakes.
and pestilent Fellows in the land, Oh, what wrath is there against us for these things ▪ For this very cause, the Lord plagued all Judah even Because they would not listen to God's ambassadors that he sent to them early and late, as the Prophet speaks.
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Jer. 29. 17, 18, 19. Thus sayth the Lord of Hoasts. Jer. 29. 17, 18, 19. Thus say the Lord of Hosts.
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Behold I will send upon thee the sword, the famine and the Pestilence, and will make them like vile Figges, that cannot be eaten they are so evill,
Behold I will send upon thee the sword, the famine and the Pestilence, and will make them like vile Figs, that cannot be eaten they Are so evil,
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and I will persecute them with the sword, with the famine and with the Pestilence,
and I will persecute them with the sword, with the famine and with the Pestilence,
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and I will deliver them to be removed to all the Kingdomes of the earth, to be a curse,
and I will deliver them to be removed to all the Kingdoms of the earth, to be a curse,
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and an astonishment and an hissing and a reproach, among all Nations whither I have driven them. Mark now;and an astonishment and an hissing and a reproach, among all nations whither I have driven them. Mark now;
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what is the reason, why God would doe thus? Because they have not hearkened to my Word, saith the Lord, which I sent unto them by my servants the Prophets, rising up early and sending them,
what is the reason, why God would do thus? Because they have not harkened to my Word, Says the Lord, which I sent unto them by my Servants the prophets, rising up early and sending them,
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but yee would not heare sayth the Lord. but ye would not hear say the Lord.
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This was the reason, why God would plague them so grievously, because they would not listen to his Embassadors that he sent them for their good.
This was the reason, why God would plague them so grievously, Because they would not listen to his ambassadors that he sent them for their good.
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The like we reade of the ten Tribes:
The like we read of the ten Tribes:
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the Lord powred his vengeance on them too for this very reason, because they would not heare his Embassadors,
the Lord poured his vengeance on them too for this very reason, Because they would not hear his ambassadors,
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therefore the Lord cast them out of his sight, and flung them away from being his people and hee would never be their God more, the place is 2 King. 17. 13, 14, 15. The Lord testified against Israel & Judah, by all the Prophets & Seers, saying, Turne ye from your evill wayes and keepe my Commandments and my Statutes, according to all the Law which I commanded your fathers notwithstanding they would not heare,
Therefore the Lord cast them out of his sighed, and flung them away from being his people and he would never be their God more, the place is 2 King. 17. 13, 14, 15. The Lord testified against Israel & Judah, by all the prophets & Seers, saying, Turn you from your evil ways and keep my commandments and my Statutes, according to all the Law which I commanded your Father's notwithstanding they would not hear,
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but hardned their necks, like to the neck of their Fathers, and did not beleeve in the Lord their God,
but hardened their necks, like to the neck of their Father's, and did not believe in the Lord their God,
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and they rejected his Statutes and his Covenant, that he made with their Fathers. and they rejected his Statutes and his Covenant, that he made with their Father's.
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Mark, this was the cause why the Lord was so angry with them, and removed them out of his sight.
Mark, this was the cause why the Lord was so angry with them, and removed them out of his sighed.
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Because they would not doe as his Embassadors did command them in his name.
Because they would not do as his ambassadors did command them in his name.
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Now as God hath let out his fury upon them for not attending to his Embassadors,
Now as God hath let out his fury upon them for not attending to his ambassadors,
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so he hath done, and daily doth and will yet more doe upon us.
so he hath done, and daily does and will yet more doe upon us.
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For though for temporall Judgements, God be patient and forbearing, beyond all admiration, we feele yet no Sword, no Famine, no Pestilence, we may be astonisht to see how long suffering he his, O if we had the grace to consider of it, neverthelesse the Lord is effusing out upon us the very dregges of his Cup, he fats us up for his eternall ire, he hath done converting of our hearers, he hath done blessing of our Sermons, he hath made us Loammies, and Toruhamahs, & turned us into a generation of his wrath.
For though for temporal Judgments, God be patient and forbearing, beyond all admiration, we feel yet no Sword, no Famine, no Pestilence, we may be astonished to see how long suffering he his, Oh if we had the grace to Consider of it, nevertheless the Lord is effusing out upon us the very dregs of his Cup, he fats us up for his Eternal ire, he hath done converting of our hearers, he hath done blessing of our Sermons, he hath made us Loammies, and Toruhamahs, & turned us into a generation of his wrath.
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You whose eyes God hath opened, whose hearts God hath inclined unto him, whose Consciences God hath purged and Sanctified and made you Saints.
You whose eyes God hath opened, whose hearts God hath inclined unto him, whose Consciences God hath purged and Sanctified and made you Saints.
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Blesse him and praise his holy name, and make more of his infinit grace and goodnesse.
Bless him and praise his holy name, and make more of his infinite grace and Goodness.
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For it is to be feared God will now adde no more to your mumber, he delivers people now to a reprobate sence, he resolves to be revenged on our land in fire and Brimstone,
For it is to be feared God will now add no more to your number, he delivers people now to a Reprobate sense, he resolves to be revenged on our land in fire and Brimstone,
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for the contempt of his glorious Gospell, that hath beene preached so long a time.
for the contempt of his glorious Gospel, that hath been preached so long a time.
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He lets men fill up the measure of their sins, that those that are filthy may be filthy still, those that are drunkards may be drunkards still, those that are led with their lusts, shall be so still, to the intent that he may bring upon the world, all the fiercenesse of his spirituall and everlasting wrath,
He lets men fill up the measure of their Sins, that those that Are filthy may be filthy still, those that Are drunkards may be drunkards still, those that Are led with their Lustiest, shall be so still, to the intent that he may bring upon the world, all the fierceness of his spiritual and everlasting wrath,
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and that he may revenge the quarrell of his Covenant, and the labors of so many Embassadors, whom he hath sent unto you, and ye would not heare.
and that he may revenge the quarrel of his Covenant, and the labors of so many ambassadors, whom he hath sent unto you, and you would not hear.
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O that this might move some of your soules, that so ye might prevent this dreadfull judgement and be plucked out like Brandes out of the Burning.
O that this might move Some of your Souls, that so you might prevent this dreadful judgement and be plucked out like Brands out of the Burning.
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Fifthly, Another Use is, are Gods Ministers, his Embassadors? then they must Preach no mercy at all,
Fifthly, another Use is, Are God's Ministers, his ambassadors? then they must Preach no mercy At all,
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unto such as wilfully stand out against Jesus Christ.
unto such as wilfully stand out against jesus christ.
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When Antony was a Rebell, O sayes Tully, it is not fit to send him Embassadors of Peace, to treat with him of Peace; as Theseus said once:
When Antony was a Rebel, Oh Says Tully, it is not fit to send him ambassadors of Peace, to Treat with him of Peace; as Theseus said once:
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Goe, sayes hee, and tell Creon, Theseus offers thee a gracious offer; Yet I am pleased to bee friends, if thou wilt submit. This is my first message:
Go, Says he, and tell Creon, Theseus offers thee a gracious offer; Yet I am pleased to be Friends, if thou wilt submit. This is my First message:
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But if this offer prevaile not, look for me to be up in Armes.
But if this offer prevail not, look for me to be up in Arms.
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So, Beloved, Gods offers of peace have been made already, again, and again, and they have been rejected. Now his Embassadors must cry.
So, beloved, God's offers of peace have been made already, again, and again, and they have been rejected. Now his ambassadors must cry.
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Armes, Blood, and fire, and pillars of smoak.
Armes, Blood, and fire, and pillars of smoke.
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At the first God dealt with us, as Tullus with his Enemies, Quae verbis componere potuit, armis non decrevit:
At the First God dealt with us, as Tullus with his Enemies, Quae verbis componere Potuit, armis non decrevit:
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as long as hee could reconcile them with his word, they should not have his blows:
as long as he could reconcile them with his word, they should not have his blows:
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So the Lord hath dealt with us, at the first he perswaded us with the promises of his Word,
So the Lord hath dealt with us, At the First he persuaded us with the promises of his Word,
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now seeing no more can be gotten in that way, hee will have his Ministers lay the axe at the rootes, to hew down,
now seeing no more can be got in that Way, he will have his Ministers lay the axe At the roots, to hew down,
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and to destroy, and to slay people with the sword of his lips.
and to destroy, and to slay people with the sword of his lips.
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Doe not wonder, when we preach hell and damnation to all rebellious soules ▪ You will say, here is nothing but judgement, Preachers send us all to the devill, they preach,
Do not wonder, when we preach hell and damnation to all rebellious Souls ▪ You will say, Here is nothing but judgement, Preachers send us all to the Devil, they preach,
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as if they would drive us to despaire: they should put in, except wee repent. I Answer, it is enough now to understand it;
as if they would drive us to despair: they should put in, except we Repent. I Answer, it is enough now to understand it;
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when the Gospel hath been a long time in a place, Gods Embassadors must hold out the black flagge:
when the Gospel hath been a long time in a place, God's ambassadors must hold out the black flag:
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when Tamberlane had hung out his White flagge, and that would not doe, and his Red flagge,
when Tamburlaine had hung out his White flag, and that would not do, and his Read flag,
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and that would not doe neither; then he hung out his Black flagge. Now look for no mercy. So, Christs Embassadours should doe.
and that would not do neither; then he hung out his Black flag. Now look for no mercy. So, Christ ambassadors should do.
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When Paul knew that the Gospel was contemned in Corinth, the white and red flagge had ceased to doe good;
When Paul knew that the Gospel was contemned in Corinth, the white and read flag had ceased to do good;
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You see how hee hung out his black one. Know yee not that the unrighteous shall not inherit the Kingdome of God.
You see how he hung out his black one. Know ye not that the unrighteous shall not inherit the Kingdom of God.
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Bee not deceived, No idolaters, nor adulterers, nor effeminate, nor railers, nor covetous, shall ever inherit the Kingdome of God, 1 Cor. 6. 9, 10. He does not put in, now except yee repent;Bee not deceived, No Idolaters, nor Adulterers, nor effeminate, nor railers, nor covetous, shall ever inherit the Kingdom of God, 1 Cor. 6. 9, 10. He does not put in, now except ye Repent;
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no, no, now look for no mercy.
no, no, now look for no mercy.
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So the Apostle John. The fearfull, and unbeleevers, and whoremongers, and lyers shall be cast into the Lake that burnes with fire and brimstone, Rev. 21. 8. hee does not put in, except ye repent:
So the Apostle John. The fearful, and unbelievers, and whoremongers, and liars shall be cast into the Lake that burns with fire and brimstone, Rev. 21. 8. he does not put in, except you Repent:
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if we should bee ever putting in, except yee repent, and concluding with mercy upon condition of repentance, what would hard-hearted people say? O wee had a terrible Sermon to day,
if we should be ever putting in, except ye Repent, and concluding with mercy upon condition of Repentance, what would hardhearted people say? O we had a terrible Sermon to day,
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but the Preacher gave us comfort in the closure, he had a sweet bit at the last,
but the Preacher gave us Comfort in the closure, he had a sweet bit At the last,
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and thus they heale all again.
and thus they heal all again.
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Nay, when people grow once to be stubborn, then Prophets have been so farre from putting in except yee repent,
Nay, when people grow once to be stubborn, then prophets have been so Far from putting in except ye Repent,
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or any other tearm of mercy, that they used to meet with the peoples presumption of repentance.
or any other term of mercy, that they used to meet with the peoples presumption of Repentance.
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So Jeremiah, and Ezekiel, and others, they threaten destruction to the wicked, and they adde this above all,
So Jeremiah, and Ezekielem, and Others, they threaten destruction to the wicked, and they add this above all,
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though they cry for mercy, nay, though they fast, and could get Noah, and Samuel, and Job and Daniel to pray for them,
though they cry for mercy, nay, though they fast, and could get Noah, and Samuel, and Job and daniel to pray for them,
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yet they shall have no mercy: q. d. ye think to avoid these judgements, by repenting another day;
yet they shall have no mercy: q. worser. you think to avoid these Judgments, by repenting Another day;
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no, no, when yee cry for mercy, yee shall not have it.
no, no, when ye cry for mercy, ye shall not have it.
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When a Nation, or a Parish, or any people grow perverse, and have rejected the sweet tenders of mercy, Gods Embassadors are to look upon such wretches as rebels;
When a nation, or a Parish, or any people grow perverse, and have rejected the sweet tenders of mercy, God's ambassadors Are to look upon such wretches as rebels;
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no indenting with them more, no tearms of peace more, as the Law sayes, with Pirates,
no indenting with them more, no terms of peace more, as the Law Says, with Pirates,
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and Traytors, and Rebels, the Law of Armes is not to bee observed, as Baldus speaks, they have broken the league, as Florus speaks:
and Traitors, and Rebels, the Law of Arms is not to be observed, as Baldus speaks, they have broken the league, as Florus speaks:
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when Spartacus the Rebell, desired an Embassage of peace, hee would faine have Crassus contract a league with him, Crassus scorned the motion;
when Spartacus the Rebel, desired an Embassy of peace, he would feign have Crassus contract a league with him, Crassus scorned the motion;
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when Talfarinas that egregious Robber and Traytour, sent an Embassador with treaty of Peace to Tiberius the Emperour, Tiberius took it with indignation, that hee should bee so sawey with him.
when Talfarinas that egregious Robber and Traitor, sent an Ambassador with treaty of Peace to Tiberius the Emperor, Tiberius took it with Indignation, that he should be so sawey with him.
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No Embassage of peace is to be made with rebellious wretches; wee need not put in, except yee repent, when we are to deal with such;
No Embassy of peace is to be made with rebellious wretches; we need not put in, except ye Repent, when we Are to deal with such;
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No, no, when ye grow once to despise reproof, see you to that.
No, no, when you grow once to despise reproof, see you to that.
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True, if yee doe repent, who knows what God will doe? Though Crassus would not parlee with Spartacus about peace,
True, if ye do Repent, who knows what God will do? Though Crassus would not parlee with Spartacus about peace,
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yet when hee did repent indeed, hee received him to mercy. So will God doe with you.
yet when he did Repent indeed, he received him to mercy. So will God do with you.
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But in the mean time, know that the God of Heaven is at defiance with you,
But in the mean time, know that the God of Heaven is At defiance with you,
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and all the curses in his Book, are directed against the face of you.
and all the curses in his Book, Are directed against the face of you.
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Yee have played the deaf Adder, against the gracious tenders of mercy from day to day,
Ye have played the deaf Adder, against the gracious tenders of mercy from day to day,
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and therefore see your damned condition.
and Therefore see your damned condition.
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The Embassadors of Christ have not one tittle of mercy of you, if we could see you melt,
The ambassadors of christ have not one tittle of mercy of you, if we could see you melt,
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and cry out, and down on your knees, and your hearts turn, and your spirits sink down before God,
and cry out, and down on your knees, and your hearts turn, and your spirits sink down before God,
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then wee might say something unto you;
then we might say something unto you;
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therefore, Brethren, if the Ministers of the Gospel doe daily preach more and more judgement, doe not think much, they ought so to doe.
Therefore, Brothers, if the Ministers of the Gospel do daily preach more and more judgement, do not think much, they ought so to do.
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Sixtly, and Lastly, one Use to you that feare God, and beleeve his Embassadors, and are besought by them.
Sixty, and Lastly, one Use to you that Fear God, and believe his ambassadors, and Are besought by them.
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Let me say to you, as the Prophet Isaiah said, Who is among you that feareth the Lord, that obeyeth the voyce of his servants, that walketh in darknesse,
Let me say to you, as the Prophet Isaiah said, Who is among you that fears the Lord, that Obeyeth the voice of his Servants, that walks in darkness,
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and hath no light, let him trust in the name of the Lord, and stay upon his God, Esa. 50. 10. that is, bee of good comfort,and hath no Light, let him trust in the name of the Lord, and stay upon his God, Isaiah 50. 10. that is, be of good Comfort,
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though all the world, and all the devills in hell bee against you, yet bee of good cheare;
though all the world, and all the Devils in hell be against you, yet be of good cheer;
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what, although yee meet with never so many temptations, and feares, such a fogge of them, that ye can see no light,
what, although ye meet with never so many temptations, and fears, such a fog of them, that you can see no Light,
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yet it shall assuredly goe well with you. Though others have not come in at the preaching of the Word, ye have.
yet it shall assuredly go well with you. Though Others have not come in At the preaching of the Word, you have.
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Howbeit others will not reform, will not see the Lords hand lifted up, they will not acknowledge their sins and sinfull doings,
Howbeit Others will not reform, will not see the lords hand lifted up, they will not acknowledge their Sins and sinful doings,
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and damned case, yet ye have.
and damned case, yet you have.
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Yee have seen it, and felt it, and run to the throne of Grace, and have sought the Lord, according as Gods Embassadors have directed you out of his Word, yee have feared God,
Ye have seen it, and felt it, and run to the throne of Grace, and have sought the Lord, according as God's ambassadors have directed you out of his Word, ye have feared God,
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and obeyed the voyce of his servants, though others make a mock of such as will be ruled by Preaers;
and obeyed the voice of his Servants, though Others make a mock of such as will be ruled by Preaers;
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tush, they shall not curb mee, sayes one, and they shall not controll mee, sayes another.
tush, they shall not curb me, Says one, and they shall not control me, Says Another.
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What, does hee think to lead mee in a string? Yet yee doe fear God,
What, does he think to led me in a string? Yet ye do Fear God,
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and yee dare not stand out against the preaching of his servants, yee desire that yee may ever practise their Word,
and ye Dare not stand out against the preaching of his Servants, ye desire that ye may ever practise their Word,
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and lead your lives according to it, what ever others doe.
and led your lives according to it, what ever Others do.
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Bee of good chear, sayes the Prophet, The Lord is your God, and doe yee stay your selves on him.
Bee of good cheer, Says the Prophet, The Lord is your God, and do ye stay your selves on him.
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the Doctrine that God hath sent unto you by the Ministery of his servants, is the only Doctrine of Salvation,
the Doctrine that God hath sent unto you by the Ministry of his Servants, is the only Doctrine of Salvation,
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and therein yee shall finde eternall life.
and therein ye shall find Eternal life.
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Revel. 3. 1. These things, saith hee, that hath the seven Spirits of God, and the seven Starres.
Revel. 3. 1. These things, Says he, that hath the seven Spirits of God, and the seven Stars.
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THese words are the Subscription of the Letter, unto the Angell of Sardis, containing a description of Christ, from whom the Letter is sent.
THese words Are the Subscription of the letter, unto the Angel of Sardis, containing a description of christ, from whom the letter is sent.
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Now Christ is here described, according to the matter in hand, from two royalties of his;
Now christ is Here described, according to the matter in hand, from two royalties of his;
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first, That he hath the seven Spirits of God, that is, he hath the giving of the Holy Ghost,
First, That he hath the seven Spirits of God, that is, he hath the giving of the Holy Ghost,
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and all his gifts and graces to whomsoever he pleaseth;
and all his Gifts and graces to whomsoever he Pleases;
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Secondly, that He hath the seven Starres, that is, hee hath the disposing of the Ministers of the Church.
Secondly, that He hath the seven Stars, that is, he hath the disposing of the Ministers of the Church.
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And this, I told you, is to bee meant divers wayes. Christ is said to have the Ministers of the Church five wayes.
And this, I told you, is to be meant diverse ways. christ is said to have the Ministers of the Church five ways.
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First, hee hath the sending of them, they have their Mission from him. Secondly, hee hath the delegating of them, they have their Commission from him.
First, he hath the sending of them, they have their Mission from him. Secondly, he hath the delegating of them, they have their Commission from him.
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Thirdly, bee hath the gifting of them, they have their abilities from him.
Thirdly, be hath the gifting of them, they have their abilities from him.
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Fourthly, hee hath the prospering of them, they have the successe of their labours from him.
Fourthly, he hath the prospering of them, they have the success of their labours from him.
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Fifthly, he hath the keeping of them, they are put into a place, continued, or removed, they have their liberty from him,
Fifthly, he hath the keeping of them, they Are put into a place, continued, or removed, they have their liberty from him,
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and when they are put downe or silenced, it is he that does doe it. The two first I have handled already;
and when they Are put down or silenced, it is he that does doe it. The two First I have handled already;
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first, that he hath the sending of them; Secondly, that he hath the delegating of them.
First, that he hath the sending of them; Secondly, that he hath the delegating of them.
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I come now to the third, Hee hath the gifting of them; look what good gifts and abilities they have, they have them all of him.
I come now to the third, He hath the gifting of them; look what good Gifts and abilities they have, they have them all of him.
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As Paul sayes, Hee hath made us able Ministers of the New Testament, not of the Letter,
As Paul Says, He hath made us able Ministers of the New Testament, not of the letter,
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but of the Spirit, 2 Cor. 3. 6. and this was one of the ends of his Ascension,but of the Spirit, 2 Cor. 3. 6. and this was one of the ends of his Ascension,
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as the Apostle sayes, Hee ascended up on high, and led captivity captive, and gave gifts unto men, Ephes. 4. 8. that is, this was one end of his ascending up to Heaven, that hee might send down gifts unto his Church.
as the Apostle Says, He ascended up on high, and led captivity captive, and gave Gifts unto men, Ephesians 4. 8. that is, this was one end of his ascending up to Heaven, that he might send down Gifts unto his Church.
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Now what gifts does hee mean? True, hee sends gifts to all his true Members,
Now what Gifts does he mean? True, he sends Gifts to all his true Members,
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but he meanes the gifting of his Ministers, as it follows:
but he means the gifting of his Ministers, as it follows:
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And hee gave some Apostles, and some Prophets, and some Evangelists, and some Pastours and teachers, And he gave Some Apostles, and Some prophets, and Some Evangelists, and Some Pastors and Teachers,
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for the perfecting of the Saints, for the work of the Ministery; and so forth, ver. 11, 12.for the perfecting of the Saints, for the work of the Ministry; and so forth, ver. 11, 12.
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And the truth is, it is not without cause, for of all men, wee that are the Ministers of Jesus Christ, have need of singular and rare gifts and abilities. First, To open the Scriptures:
And the truth is, it is not without cause, for of all men, we that Are the Ministers of jesus christ, have need of singular and rare Gifts and abilities. First, To open the Scriptures:
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the Scriptures are a great deep, and they have under the Letter, much admirable spirituall matter encouched,
the Scriptures Are a great deep, and they have under the letter, much admirable spiritual matter encouched,
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and many things are hard in them as Peter sayes, And a Minister is to open them,
and many things Are hard in them as Peter Says, And a Minister is to open them,
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and to give out the sense, as it is said of the Priests, They read the Law distinctly,
and to give out the sense, as it is said of the Priests, They read the Law distinctly,
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and gave out the sense, and made the people to understand the Reading, Nehem. 8. 8. Now if a Minister have not gifts from Jesus Christ, what madde work will hee make? the Scripture will bee a clasped book unto him, and a Fountain sealed up.and gave out the sense, and made the people to understand the Reading, Nehemiah 8. 8. Now if a Minister have not Gifts from jesus christ, what mad work will he make? the Scripture will be a clasped book unto him, and a Fountain sealed up.
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Like the Philistines, that in three daies could not expound Sampsons Riddle.
Like the philistines, that in three days could not expound Sampsons Riddle.
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It is said of Christ, that he opened the Scriptures, Luk. 24. 32. The Scriptures are shut,
It is said of christ, that he opened the Scriptures, Luk. 24. 32. The Scriptures Are shut,
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and contain Mysteries folded and lapped up, now the Minister had need of abilities to open them. Secondly, To Teach;
and contain Mysteres folded and lapped up, now the Minister had need of abilities to open them. Secondly, To Teach;
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as a Minister is to open the Scriptures, which requireth great gifts:
as a Minister is to open the Scriptures, which requires great Gifts:
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so, he is to teach the people out of them, to draw Doctrines out of the same,
so, he is to teach the people out of them, to draw Doctrines out of the same,
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and this requireth great gifts too, to informe the judgement, to let out the light of the Word, to scatter the beames of the Sun of righteousnesse abroad, to dispel the darknesse of mens minds, to shine round about them in spirituall knowledge.
and this requires great Gifts too, to inform the judgement, to let out the Light of the Word, to scatter the beams of the Sun of righteousness abroad, to dispel the darkness of men's minds, to shine round about them in spiritual knowledge.
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This is a work of much ability, as the Apostle speaks to Timothy, the things which thou hast heard of mee, the same commit thou to faithfull men, who shall bee able to teach others, 2 Tim. 2. 2. and therefore it is called Prophecying.
This is a work of much ability, as the Apostle speaks to Timothy, the things which thou hast herd of me, the same commit thou to faithful men, who shall be able to teach Others, 2 Tim. 2. 2. and Therefore it is called Prophesying.
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Despise not Prophecying, that is, despise not Teaching, a man had need of a speciall gift, to be able to Prophesie,Despise not Prophesying, that is, despise not Teaching, a man had need of a special gift, to be able to Prophesy,
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so, if a man would be a Teacher;
so, if a man would be a Teacher;
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when Nicodemus would expresse what an able Teacher Christ was, sayes hee, Thou art a teacher come from God.
when Nicodemus would express what an able Teacher christ was, Says he, Thou art a teacher come from God.
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A man had need to be one that hath been with God, that would teach aright.
A man had need to be one that hath been with God, that would teach aright.
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There is a gift of fitnesse and aptnesse, without which a man cannot doe it.
There is a gift of fitness and aptness, without which a man cannot do it.
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The servant of the Lord must bee apt to teach, 2 Tim. 2. 24. the Apostle tells us, there bee heapes of naughty teachers in the world, a good teacher is a rare man, it cannot bee without all wisdome,The servant of the Lord must be apt to teach, 2 Tim. 2. 24. the Apostle tells us, there be heaps of naughty Teachers in the world, a good teacher is a rare man, it cannot be without all Wisdom,
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as hee sayes, Teaching every man in all wisdome, Col. 1. 28. we are to teach people the learning of the holy,
as he Says, Teaching every man in all Wisdom, Col. 1. 28. we Are to teach people the learning of the holy,
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how to know God, how to fear him, and love him.
how to know God, how to Fear him, and love him.
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Wee are to teach people how to pray, how to walk in all holines and righteousnes of living:
we Are to teach people how to pray, how to walk in all holiness and righteousness of living:
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the great things of Gods Law, the deep things of the Spirit, the mysteries of eternall life, to open the wiles of Satan, the mistakes of the hearts of men, the many by-wayes of the soule, ye know sin is covered over with pleasures,
the great things of God's Law, the deep things of the Spirit, the Mysteres of Eternal life, to open the wiles of Satan, the mistakes of the hearts of men, the many byways of the soul, you know since is covered over with pleasures,
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and profits, and carnall reasons, and evasions, and we are to lay it out naked, as indeed it is.
and profits, and carnal Reasons, and evasions, and we Are to lay it out naked, as indeed it is.
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Gracious and godly courses, seem grievous, and irksome, and uncouth, and vile, and needlesse, and we are to discover the inward pleasure,
Gracious and godly courses, seem grievous, and irksome, and uncouth, and vile, and needless, and we Are to discover the inward pleasure,
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and commodity, and necessity and glory of them, and therfore wee have need of abilities. Thirdly, to Convince, yee know how the heart does use to put off the Word,
and commodity, and necessity and glory of them, and Therefore we have need of abilities. Thirdly, to Convince, ye know how the heart does use to put off the Word,
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and if it meet with a doctrine, or a reproof, or a precept, that it does not like, it will deny it, it will cavill and carp, O, it is false,
and if it meet with a Doctrine, or a reproof, or a precept, that it does not like, it will deny it, it will cavil and carp, Oh, it is false,
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as Johanan and others said to Jeremiah, it is false you doe not say true, wee will never beleeve it.
as Johanan and Others said to Jeremiah, it is false you do not say true, we will never believe it.
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When wee paint out a drunkards damned estate, he is ready to gainsay it, or an adulterers, he is ready to except, people contradict such passages of the Word,
When we paint out a drunkards damned estate, he is ready to gainsay it, or an Adulterers, he is ready to except, people contradict such passages of the Word,
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as are against their lusts, and they give us very little better then the lye, many times,
as Are against their Lustiest, and they give us very little better then the lie, many times,
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therefore a Minister should bee able to convince, that he may be able by sound doctrine, both to exhort,
Therefore a Minister should be able to convince, that he may be able by found Doctrine, both to exhort,
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and to convince the gain-sayers, Tit. 1. 9. when people are subject to condemn us for harshnesse,
and to convince the gainsayers, Tit. 1. 9. when people Are Subject to condemn us for harshness,
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and hard sayings, and that we doe not preach placentia enough, we must be able to use some speech that cannot be condemned, Tit. 2. 8. when a Minister preaches weakly, Sermons like wide nets,
and hard sayings, and that we do not preach Placentia enough, we must be able to use Some speech that cannot be condemned, Tit. 2. 8. when a Minister Preaches weakly, Sermons like wide nets,
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or rotten threads, that the Birds may get through or break, this is not able preaching,
or rotten threads, that the Birds may get through or break, this is not able preaching,
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as Zwinglius said of Carolostadius, when he heard him disputing weakly against consubstantiation, O, sayes he, I am sorry that so good a cause should have such a weak defendant.
as Zwinglius said of Carolostadius, when he herd him disputing weakly against consubstantiation, Oh, Says he, I am sorry that so good a cause should have such a weak defendant.
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It is said of Apollos, that hee mightily convinced the Jewes.
It is said of Apollos, that he mightily convinced the Jews.
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Stephen, the University-men there, that came huddling about him, they were not able to withstand the Spirit,Stephen, the University men there, that Come huddling about him, they were not able to withstand the Spirit,
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and the wisdome by which hee spake, Act. 6. 10. it is the promise of our Saviour, I will give you a mouth and wisdome, which all your adversaries shall not bee able to gainsay, or resist, Luk. 21. 15.
and the Wisdom by which he spoke, Act. 6. 10. it is the promise of our Saviour, I will give you a Mouth and Wisdom, which all your Adversaries shall not be able to gainsay, or resist, Luk. 21. 15.
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Fourthly, to move the affections, Ministers have need of abilities to move the affections of their hearers;
Fourthly, to move the affections, Ministers have need of abilities to move the affections of their hearers;
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not only to informe their judgements, but also to work upon their affections, not onely to illighten their understanding,
not only to inform their Judgments, but also to work upon their affections, not only to illighten their understanding,
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but also to stirre up their hearts, as Peter sayes, I think it meet as long as I am in this tabernacle, to stirre you up, 2 Pet. 1. 13. a Minister is to stirre up his people, to stirre their hearts and affections:
but also to stir up their hearts, as Peter Says, I think it meet as long as I am in this tabernacle, to stir you up, 2 Pet. 1. 13. a Minister is to stir up his people, to stir their hearts and affections:
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hee may preach a wholsome Sermon, and the hearers bee like Mill-posts, and not stirred a jot:
he may preach a wholesome Sermon, and the hearers be like Mill-posts, and not stirred a jot:
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Paul laboured to stirre affections too:Paul laboured to stir affections too:
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Knowing therefore the terrour of the Lord, we perswade men, 2 Cor. 5. 11. that is, wee labour to work upon your affections,Knowing Therefore the terror of the Lord, we persuade men, 2 Cor. 5. 11. that is, we labour to work upon your affections,
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and therefore Christ sent a Seraphim with a live coale unto the Prophet Isaiah, to touch his lips, Esa. 6. 6. he had need of live coales in his lips, to fire the affections of his auditory;
and Therefore christ sent a Seraphim with a live coal unto the Prophet Isaiah, to touch his lips, Isaiah 6. 6. he had need of live coals in his lips, to fire the affections of his auditory;
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So, hee sent the Holy Ghost down upon his Apostles in fiery tongues, without this the information of the judgement is little worth.
So, he sent the Holy Ghost down upon his Apostles in fiery tongues, without this the information of the judgement is little worth.
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Religion consists more in the will and the affections of men, then in any other faculty of the soule.
Religion consists more in the will and the affections of men, then in any other faculty of the soul.
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I confesse the Minister must shine too; I, but he must heat too. John the Baptist was a burning and a shining light.
I confess the Minister must shine too; I, but he must heat too. John the Baptist was a burning and a shining Light.
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Fifthly, To speak Pro re natâ, a Minister hath need of extemporary abilities, sometimes hee shall bee called before Councills, hee preaches such doctrine as angers the world,
Fifthly, To speak Pro re natâ, a Minister hath need of extemporary abilities, sometime he shall be called before Councils, he Preaches such Doctrine as anger's the world,
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and therefore he is in danger to be had before Councills, and therefore hee had need to have an extemporary faculty, that he may answer as hee sees cause,
and Therefore he is in danger to be had before Councils, and Therefore he had need to have an extemporary faculty, that he may answer as he sees cause,
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as Christ sayes, When they deliver you up, take no thought, how or what yee shall speak,
as christ Says, When they deliver you up, take no Thought, how or what ye shall speak,
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for it shall bee given you in that same houre, what yee shall speak, Matth. 10. 19. sometimes to preach upon short warning,for it shall be given you in that same hour, what ye shall speak, Matthew 10. 19. sometime to preach upon short warning,
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as Augustine did, when hee relyed upon his Brother Severus, to Preach for him, hee not comming, hee was faine to goe up extempore himself,
as Augustine did, when he relied upon his Brother Severus, to Preach for him, he not coming, he was feign to go up extempore himself,
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and so hee preacht upon the 95 Psalme; So;
and so he preached upon the 95 Psalm; So;
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when there was a suddain judgement of God that fell out there in Hippo, though Augustine had preacht twice that very day before,
when there was a sudden judgement of God that fell out there in Hippo, though Augustine had preached twice that very day before,
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yet he went up again, and preached the third time:
yet he went up again, and preached the third time:
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O, sayes hee, doe not wonder, my deare Brethren, Si hodie ter Sermonem, &c. doe not wonder that I preach thrice this same time, it is not without cause, &c. Again, a Minister may be put upon it as Philip was by the Eunuch, concerning the meaning of a place of Scripture to speake of it at first sight,
Oh, Says he, do not wonder, my deer Brothers, Si hodie ter Sermonem, etc. do not wonder that I preach thrice this same time, it is not without cause, etc. Again, a Minister may be put upon it as Philip was by the Eunuch, Concerning the meaning of a place of Scripture to speak of it At First sighed,
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& a Minister must not only have this knowledge in his note-book, but in his lips;
& a Minister must not only have this knowledge in his notebook, but in his lips;
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that is, to be in a readinesse upon every occasion. His lips must preserve knowledge.
that is, to be in a readiness upon every occasion. His lips must preserve knowledge.
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Mal. 2. 7. Sometimes he may come among his people, he may light upon their company by chance,Malachi 2. 7. Sometime he may come among his people, he may Light upon their company by chance,
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now if he have not good abilities, he cannot doe the part of a Minister.
now if he have not good abilities, he cannot do the part of a Minister.
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As Paul sayes, I long to see you, to impart unto you some spirituall gift, Rom. 1. 11. A Minister when he sees his people, he should be a well-stored man, to impart some spirituall thing or other to them, a word of instruction, a word of exhortation, a word of admonition,
As Paul Says, I long to see you, to impart unto you Some spiritual gift, Rom. 1. 11. A Minister when he sees his people, he should be a well-stored man, to impart Some spiritual thing or other to them, a word of instruction, a word of exhortation, a word of admonition,
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when he does but see them, he should be able to drop something among them.
when he does but see them, he should be able to drop something among them.
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Sixtly, to observe seasons, to be able to make choice of speciall Texts for speciall occasions.
Sixty, to observe seasons, to be able to make choice of special Texts for special occasions.
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For howsoever all Scriptures are full of divine and Heavenly truths; yet some Scriptures sit some persons and some occasions better than othersome.
For howsoever all Scriptures Are full of divine and Heavenly truths; yet Some Scriptures fit Some Persons and Some occasions better than Othersome.
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Aarons bells must be wisely rung, sometimes in one tune, sometimes in another as the occasion serves.Aaron's Bells' must be wisely rung, sometime in one tune, sometime in Another as the occasion serves.
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A Minister is to change his note, as the circumstances do require.
A Minister is to change his note, as the Circumstances do require.
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A Steward in a family must have aswell wisedome to Minister every owne his portion in due season,
A Steward in a family must have aswell Wisdom to Minister every own his portion in due season,
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as fidelity to dispence his Masters goods.
as Fidis to dispense his Masters goods.
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A word fitly spoken in due time, is like Apples of Gold in pictures of Silver, Pro. 25. 11. The very Heathen man Commends much NONLATINALPHABET When a man speakes in due season.
A word fitly spoken in due time, is like Apples of Gold in pictures of Silver, Pro 25. 11. The very Heathen man Commends much When a man speaks in due season.
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S. Paul had this gift, in all his preaching to ponder all circumstances, who, and what,
S. Paul had this gift, in all his preaching to ponder all Circumstances, who, and what,
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and where, & when, & how.
and where, & when, & how.
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I made my self a servant unto all, saies, he that I might gain the more, To the Jewes I became as a Jew that I might gain the Jewes: I made my self a servant unto all, Says, he that I might gain the more, To the Jews I became as a Jew that I might gain the Jews:
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to them that are under he Law, as under the Law, that I might gaine them that are under the Law.
to them that Are under he Law, as under the Law, that I might gain them that Are under the Law.
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To the weak I became as weake that I might gain the weak:
To the weak I became as weak that I might gain the weak:
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I am made all things to all men, that I might by all means save some. I am made all things to all men, that I might by all means save Some.
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1 Cor. 9. 22. To Beloved, we are the ministers of God, and we have need of abilities to fit our doctrine to the present time and occasions and persons, that we may profit hearers.
1 Cor. 9. 22. To beloved, we Are the Ministers of God, and we have need of abilities to fit our Doctrine to the present time and occasions and Persons, that we may profit hearers.
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When the Apostle came to Athens, he tooke his Text according to the present hint.
When the Apostle Come to Athens, he took his Text according to the present hint.
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He found an Altar with this inscription, To the unknown God, and so he spake of that.
He found an Altar with this inscription, To the unknown God, and so he spoke of that.
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Act. 17. 23, 24. He tooke occasion from thence to speake of the God of Heaven and Earth to them.
Act. 17. 23, 24. He took occasion from thence to speak of the God of Heaven and Earth to them.
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When our Saviour Christ saw the woman of Samaria come to draw water, hee tooke opportunitie to preach unto her of the living water. Joh. 4. 10. Ministeriall gifts are for this very purpose as the Prophet sayes.
When our Saviour christ saw the woman of Samaria come to draw water, he took opportunity to preach unto her of the living water. John 4. 10. Ministerial Gifts Are for this very purpose as the Prophet Says.
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The Lord hath given me the tongue of the learned that I should know how to speake a word in season. The Lord hath given me the tongue of the learned that I should know how to speak a word in season.
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Isa. 50. 4. It is noted of John Baptist, that when he saw the Scribes and Pharises came in to heare him, he had about with them.
Isaiah 50. 4. It is noted of John Baptist, that when he saw the Scribes and Pharisees Come in to hear him, he had about with them.
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O generation of Vipers, who hath forewarned you to slie from the wrath to come, q. d.Oh generation of Vipers, who hath forewarned you to sly from the wrath to come, q. worser.
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What do you make here? yee are Hypocrites, ye are vile wretched persons; repent or else you'l to hell.
What do you make Here? ye Are Hypocrites, you Are vile wretched Persons; Repent or Else You'll to hell.
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This was now in due season. So when a Drunkard comes in, we should let fly at him. Weepe and howle yee drunkards.
This was now in due season. So when a Drunkard comes in, we should let fly At him. Weep and howl ye drunkards.
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See what God saies of you:
See what God Says of you:
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to whom is wo but to you? See what the Scripture sayes of your courses, yee shall never inherit Gods Kingdome, none of you, as the Apostle speaks.
to whom is woe but to you? See what the Scripture Says of your courses, ye shall never inherit God's Kingdom, none of you, as the Apostle speaks.
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So, when Whoremongers step in, we should give them their doome, O ye Whoremongers & Adulterers, God will judge you one day.
So, when Whoremongers step in, we should give them their doom, Oh you Whoremongers & Adulterers, God will judge you one day.
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This is like the former and the latter Raine. Then it comes, when the ground hath need of it.
This is like the former and the latter Rain. Then it comes, when the ground hath need of it.
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So when a Minister observes seasons, then the word comes, when the soule hath need of it.
So when a Minister observes seasons, then the word comes, when the soul hath need of it.
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It comes pat, as we say, Then people may see a speciall providence in it.
It comes pat, as we say, Then people may see a special providence in it.
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I see a speciall providence of God that the Minister should speak of such a Theme this day, that he should hit so right upon my sin;
I see a special providence of God that the Minister should speak of such a Theme this day, that he should hit so right upon my since;
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when a man hath beene cozening, then to come to Church and there heare of it againe:
when a man hath been cozening, then to come to Church and there hear of it again:
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When a man hath beene swearing and lying, then to turne in to the preacher,
When a man hath been swearing and lying, then to turn in to the preacher,
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and heare of that very sinne, and the danger of it, and the damned estate of the commit of it:
and hear of that very sin, and the danger of it, and the damned estate of the commit of it:
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When a man hath beene thinking to do evill, then to sit in his seat and heare his evill ript up,
When a man hath been thinking to do evil, then to fit in his seat and hear his evil ripped up,
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and all his secrets laid open, and wo to you wretch, that devise evill, the Lord knowes your devilish intentions, ye are thinking to be revenged,
and all his secrets laid open, and woe to you wretch, that devise evil, the Lord knows your devilish intentions, you Are thinking to be revenged,
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but God will be revenged on you, ye are minding to go by-and-by to such a piece of villany,
but God will be revenged on you, you Are minding to go by-and-by to such a piece of villainy,
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but the Lord will find you out. This is preaching in season.
but the Lord will find you out. This is preaching in season.
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So when a soule cannot be cast downe, but when he comes to a Sermon, there he meets with his owne case, his temptations are treated of wine and oyle is powred into his wounds, this is to preach in due season.
So when a soul cannot be cast down, but when he comes to a Sermon, there he meets with his own case, his temptations Are treated of wine and oil is poured into his wounds, this is to preach in due season.
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O what gifts had a Minister need to have! He had need of daily inflvence from God:
O what Gifts had a Minister need to have! He had need of daily inflvence from God:
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Daily instincts, that God should guide his tongue and his heart. Now, Beloved, it is Christ alone that gifts all his true Ministers.
Daily instincts, that God should guide his tongue and his heart. Now, beloved, it is christ alone that Gifts all his true Ministers.
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I will be with thy mouth, saies he to Moses. The use of this is. First, here we see that a Minister had not need be a foole, no;
I will be with thy Mouth, Says he to Moses. The use of this is. First, Here we see that a Minister had not need be a fool, no;
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no, he that winneth soules, is wise, Pro. 11. 30. he must be a wise man that would be a Minister, it requires more then humaine wisedome to catch soules,
no, he that wins Souls, is wise, Pro 11. 30. he must be a wise man that would be a Minister, it requires more then human Wisdom to catch Souls,
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when the heart hath so many put-offs, so many deceits, so many strongholds, so loth to obey the word,
when the heart hath so many put-offs, so many Deceits, so many strongholds, so loath to obey the word,
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so subtill to invent excuses, so crafty to thrust away the truth; There is some wisdome required to catch fishes, and birdes, and vermine;
so subtle to invent excuses, so crafty to thrust away the truth; There is Some Wisdom required to catch Fish, and Birds, and vermin;
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how much more, to catch men!
how much more, to catch men!
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who is sufficient for these things? The best of us all may blush to thinke how unfit we are to be Ministers.
who is sufficient for these things? The best of us all may blush to think how unfit we Are to be Ministers.
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O how should we blesse God, if he fit any of us in any suitable measure!
O how should we bless God, if he fit any of us in any suitable measure!
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and when we have done our best, we had need to goe home, and downe on our knees,
and when we have done our best, we had need to go home, and down on our knees,
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and cry shame on our selves for not doing better.
and cry shame on our selves for not doing better.
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Secondly, Then they are none of Christs Ministers that are not gifted for this mighty worke.
Secondly, Then they Are none of Christ Ministers that Are not gifted for this mighty work.
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Will he send a foole on such a waighty Message as this is? He that sendeth a Message by the hand of a foole, cutteth off the feet and drinketh dammage, Pro. 26. 6. That is,
Will he send a fool on such a weighty Message as this is? He that sends a Message by the hand of a fool, cutteth off the feet and Drinketh damage, Pro 26. 6. That is,
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if a man have a businesse of any great importance, He had not need to imploy a foole in it, lest he suffer great dammage.
if a man have a business of any great importance, He had not need to employ a fool in it, lest he suffer great damage.
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It is all one as if one should chop off ones feet & then bid him go on our errand.
It is all one as if one should chop off ones feet & then bid him go on our errand.
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O, Beloved, preaching of the Gospell is a worke of infinit importance, the humbling of mens hearts, the convincing of consciences, the converting of mens Soules, these are great businesses, doubtlesse they are no Fooles that Christ sends on such errands.
O, beloved, preaching of the Gospel is a work of infinite importance, the humbling of men's hearts, the convincing of Consciences, the converting of men's Souls, these Are great businesses, doubtless they Are no Fools that christ sends on such errands.
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True, all Christs Ministers are not alike gifted, some have meaner gifts then othersome have,
True, all Christ Ministers Are not alike gifted, Some have meaner Gifts then Othersome have,
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but he that hath least, he is fitted in some measure to dispence divine mysteries, to call home Gods elect, to build up the called, to judge all his hearers, to stop the mouthes of gainsayers, to hew down the obstinate, to shew unto men the things belonging to their peace, to give the Saints their due, and the wicked their due.
but he that hath least, he is fitted in Some measure to dispense divine Mysteres, to call home God's elect, to built up the called, to judge all his hearers, to stop the mouths of gainsayers, to hew down the obstinate, to show unto men the things belonging to their peace, to give the Saints their endue, and the wicked their due.
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That a good man cannot come, but he shall have heavenly meat to feed on:
That a good man cannot come, but he shall have heavenly meat to feed on:
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Nor a wretch neither, but his Ministery wil single him out & give him his bit to chew upon.
Nor a wretch neither, but his Ministry will single him out & give him his bit to chew upon.
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He that cannot doe this in any measure, he is none of Christs Ministers.
He that cannot do this in any measure, he is none of Christ Ministers.
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Surely he will not send such a Message by a fooles hand, but either he makes him a wise able man,
Surely he will not send such a Message by a Fools hand, but either he makes him a wise able man,
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or else he runs without his sending.
or Else he runs without his sending.
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Thirdly, then my Brethren, hence we learn whether to go for gifts, if we would be enabled to our calling, let us goe to Jesus Christ that hath the seven stars in his hands, he can make our inflvences strong,
Thirdly, then my Brothers, hence we Learn whither to go for Gifts, if we would be enabled to our calling, let us go to jesus christ that hath the seven Stars in his hands, he can make our inflvences strong,
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and our light & heate mighty, he can give us a gift of boldnesse to feare no mens faces.
and our Light & heat mighty, he can give us a gift of boldness to Fear no men's faces.
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He can unty our stammering tongues that we shall have liberty in speaking. He can make our tongues a sharpe sword.
He can untie our stammering tongues that we shall have liberty in speaking. He can make our tongues a sharp sword.
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He can make us sons of consolation unto some, & of thunder, unto others.
He can make us Sons of consolation unto Some, & of thunder, unto Others.
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If we want knowledge in the mysterie of Christ, let us make our wants knowne unto him,
If we want knowledge in the mystery of christ, let us make our Wants known unto him,
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& he will instill into us. If we want words, he can make them flow in unto us.
& he will instill into us. If we want words, he can make them flow in unto us.
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If we want affections, he can purge away our iniquities & fire our hearts & lips.
If we want affections, he can purge away our iniquities & fire our hearts & lips.
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While the Apostles were together at prayer.
While the Apostles were together At prayer.
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Act. 1. 14. suddenly the Lord Jesus sent them the gift of the holy Ghost in fiery cloven tongues Act. 2. While Paul and Silas were praying in the prison, the Lord backt them from Heaven, Act. 1. 14. suddenly the Lord jesus sent them the gift of the holy Ghost in fiery cloven tongues Act. 2. While Paul and Silas were praying in the prison, the Lord backed them from Heaven,
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& made them instruments of turning the heart of the Goaler. & made them Instruments of turning the heart of the Goalkeeper.
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Let us pray, then, not only in our Pulpits before our Sermons, but also in secret, God giveth the greatest gifts in secret,
Let us pray, then, not only in our Pulpits before our Sermons, but also in secret, God gives the greatest Gifts in secret,
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and like man revealeth himself apart:
and like man Revealeth himself apart:
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as secret meales make a fat body, so does secret prayer, it makes a well-liking soule.
as secret meals make a fat body, so does secret prayer, it makes a well-liking soul.
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Again, this should teach us to stirre up the gifts that hee gives us:
Again, this should teach us to stir up the Gifts that he gives us:
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Wee should labour to put them forth, a man may lose the benefit of Christs gifts,
we should labour to put them forth, a man may loose the benefit of Christ Gifts,
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for want of rouzing up himself, and putting of them forth, as Paul sayes to Timothy, I put thee in remembrance that thou stirre up the gift of God, which is in thee, by the putting on of hands, 2 Tim. 1. 6. wee must stir up the gift in us.
for want of Rousing up himself, and putting of them forth, as Paul Says to Timothy, I put thee in remembrance that thou stir up the gift of God, which is in thee, by the putting on of hands, 2 Tim. 1. 6. we must stir up the gift in us.
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When Father Isaac would prophecy to his Sons, hee stirred up his spirit with savoury meat.
When Father Isaac would prophecy to his Sons, he stirred up his Spirit with savoury meat.
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When Elisha would Prophecy before the three Kings, hee called for a Minstrell to stirre up the spirit of Prophecy in him. Deborah cryes, awake, awake, Deborah;
When Elisha would Prophecy before the three Kings, he called for a Minstrel to stir up the Spirit of Prophecy in him. Deborah cries, awake, awake, Deborah;
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Awake, O my soule, sayes David. When Christ would pray to his Father, the Text shews,Awake, Oh my soul, Says David. When christ would pray to his Father, the Text shows,
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how hee stirred up himself, These things spake Jesus, and lift up his eyes unto heaven, Joh. 17. 1. He lift up his soule and his spirit,
how he stirred up himself, These things spoke jesus, and lift up his eyes unto heaven, John 17. 1. He lift up his soul and his Spirit,
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as Sampson went and shook himself, if his spirit had been in him it had been well,
as Sampson went and shook himself, if his Spirit had been in him it had been well,
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but like a foole he had driven him away.
but like a fool he had driven him away.
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But it should seem, when hee had the spirit in him, this was his wont, hee shooke himself as at other times, hee used to stirre up the Spirit in him,
But it should seem, when he had the Spirit in him, this was his wont, he shook himself as At other times, he used to stir up the Spirit in him,
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so wee should stirre up the Spirit in us, wee should rouze up our gifts,
so we should stir up the Spirit in us, we should rouse up our Gifts,
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like sparks out of the ashes, and bestirre our selves soundly, remisse using of them, lets them warpe and wane.
like sparks out of the Ashes, and Bestir our selves soundly, remiss using of them, lets them warp and wane.
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Again, wee should labour to relye more upon Christ, we trust too much to our notes;
Again, we should labour to rely more upon christ, we trust too much to our notes;
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but, O if wee could trust more to Christ, thats warmest matter that comes down from heaven in the speaking, not that wee should leave all without study, till wee come into our Pulpits:
but, Oh if we could trust more to christ, thats warmest matter that comes down from heaven in the speaking, not that we should leave all without study, till we come into our Pulpits:
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No, prepare as much as wee can.
No, prepare as much as we can.
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But then if we would trust in Christ for his present assistance, and yearn up to him for prompting, it would make our Ministery more lively.
But then if we would trust in christ for his present assistance, and yearn up to him for prompting, it would make our Ministry more lively.
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When a Sermon is an effect of Faith, thats it that does most good:
When a Sermon is an Effect of Faith, thats it that does most good:
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then Christs Spirit Preaches, and not wee, as the Prophet David sayes, The Spirit of the Lord spake by mee, 2 Sam. 23. 2. Again, this should teach the people of God, if they would have their Ministers inabled indeed, to doe their soules good;
then Christ Spirit Preaches, and not we, as the Prophet David Says, The Spirit of the Lord spoke by me, 2 Sam. 23. 2. Again, this should teach the people of God, if they would have their Ministers enabled indeed, to do their Souls good;
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that they should pray for them, that Christ would mor furnish them.
that they should pray for them, that christ would mor furnish them.
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How often does the Apostle tell the people, that Ministers might have greater gifts, if they had a heart!
How often does the Apostle tell the people, that Ministers might have greater Gifts, if they had a heart!
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O sayes hee, Pray for mee, that I may have utterance, and that I may speak boldly, to make known the mystery of the Gospel, Ephes. 6. 19. q. d. if yee have a heart to pray, I doe verily think that I shall bee the more assisted, a great deale.
O Says he, Pray for me, that I may have utterance, and that I may speak boldly, to make known the mystery of the Gospel, Ephesians 6. 19. q. worser. if ye have a heart to pray, I do verily think that I shall be the more assisted, a great deal.
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Our Chariot drives the more heavily, because it wants the wheels of your Prayers, and the truth is, God uses to punish people thus, that because they are dead and dull,
Our Chariot drives the more heavily, Because it Wants the wheels of your Prayers, and the truth is, God uses to Punish people thus, that Because they Are dead and dull,
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and have no heart, and are weary of the Word; therefore hee with-holds from the Minister on purpose, to plague them back again;
and have no heart, and Are weary of the Word; Therefore he withholds from the Minister on purpose, to plague them back again;
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as God told Ezekiel, Son of man, thou shalt bee dumb, and when thou wouldst reprove, thou shalt be tongue-tyed, thy tongue shall cleave to the roof of thy mouth: now mark the reason;
as God told Ezekielem, Son of man, thou shalt be dumb, and when thou Wouldst reprove, thou shalt be tongue-tied, thy tongue shall cleave to the roof of thy Mouth: now mark the reason;
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why? for they are a rebellious house, Ezek. 3. 26. Mark, it was long of Judahs sinnes that the Prophet Ezekiel was tongue-tyed and locked up:
why? for they Are a rebellious house, Ezekiel 3. 26. Mark, it was long of Judahs Sins that the Prophet Ezekielem was tongue-tied and locked up:
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An excellent Minister, and yet straitned for the peoples sinnes.
an excellent Minister, and yet straitened for the peoples Sins.
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O, Beloved, I will tell you what would enlarge our hearts and our gifts towards you.
Oh, beloved, I will tell you what would enlarge our hearts and our Gifts towards you.
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First, if you would more flock to the Word, and attend.
First, if you would more flock to the Word, and attend.
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It is said in Matth. 5. 1, 2. That Christ seeing the multitude, Hee opened his mouth, that is, he was the more inlarged to Preach, upon the sight of such a great auditory.
It is said in Matthew 5. 1, 2. That christ seeing the multitude, He opened his Mouth, that is, he was the more enlarged to Preach, upon the sighed of such a great auditory.
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Who would not cast his net amidst multitudes of sishes? The Text sayes, When Christ saw the multitude, hee had compassion on them.
Who would not cast his net amid Multitudes of sishes? The Text Says, When christ saw the multitude, he had compassion on them.
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So, if Ministers could see all their Parish come in, all that might hear; the sight of such a multitude would stirre up pity.
So, if Ministers could see all their Parish come in, all that might hear; the sighed of such a multitude would stir up pity.
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O would wee think, O what a goodly company is here!
O would we think, Oh what a goodly company is Here!
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O it is pity but they should have somewhat, O if I could win some of you.
O it is pity but they should have somewhat, Oh if I could win Some of you.
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There may bee a lust in this thing, and wee must take heed of it too,
There may be a lust in this thing, and we must take heed of it too,
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lest we be tickled with flockings, or discouraged with thin Pewes. This is pride, but yet there is a truth in this.
lest we be tickled with flockings, or discouraged with thin Pews. This is pride, but yet there is a truth in this.
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What a shame is it, that there should bee fewer of our own Parish every Lecture-day,
What a shame is it, that there should be fewer of our own Parish every Lecture day,
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than of strangers? is it not just with God to make the brests dry, when the Children care not for sucking?
than of Strangers? is it not just with God to make the breasts dry, when the Children care not for sucking?
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Secondly, if God had more among you to bee saved, as God said to Paul, concerning Corinth, Bee not afraid, speak, hold not thy peace, I am with thee,
Secondly, if God had more among you to be saved, as God said to Paul, Concerning Corinth, be not afraid, speak, hold not thy peace, I am with thee,
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and no man shall set on thee to hurt thee, I have much people in this City, Act. 18. 10. this opened Pauls mouth, this made him finde abundance of assistance from Christ,and no man shall Set on thee to hurt thee, I have much people in this city, Act. 18. 10. this opened Paul's Mouth, this made him find abundance of assistance from christ,
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because God had much people there. Thirdly, if you would hear with alacrity, and with a ready and a greedy minde.
Because God had much people there. Thirdly, if you would hear with alacrity, and with a ready and a greedy mind.
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When Cornelius and his company were all listening, and earnest to hear, and to hearken, O say they;
When Cornelius and his company were all listening, and earnest to hear, and to harken, Oh say they;
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Speak Peter, wee are all here before God, to hear every thing thou speakest. Speak Peter, we Are all Here before God, to hear every thing thou Speakest.
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Then Peter opened his mouth, Act. 10. 33, 34. But when people look dully, and blockishly,Then Peter opened his Mouth, Act. 10. 33, 34. But when people look dully, and blockishly,
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and sit sleepily and drowsily, as though they were weary of hearing, and cared not whether they heard or no;
and fit sleepily and drowsily, as though they were weary of hearing, and cared not whither they herd or no;
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2433
Nay, this is the reason why the Devils instruments are so bold to oppose the Ministery of God, they see they are not much cared for, none but here one,
Nay, this is the reason why the Devils Instruments Are so bold to oppose the Ministry of God, they see they Are not much cared for, none but Here one,
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and there one, a sort of precise fooles:
and there one, a sort of precise Fools:
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whereas, if people would bee eager to hear over all the land, they durst not meddle with them,
whereas, if people would be eager to hear over all the land, they durst not meddle with them,
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as it is said of our Saviour, the Chiefe Priests, and the Scribes sought to destroy him,
as it is said of our Saviour, the Chief Priests, and the Scribes sought to destroy him,
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but they could not finde what they might doe, For all the people were very attentive to hear him, Luc. 19. 48.
but they could not find what they might do, For all the people were very attentive to hear him, Luke 19. 48.
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2438
Fourthly, if yee would bee fruitfull in obedience, and in learning;
Fourthly, if ye would be fruitful in Obedience, and in learning;
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this would put life into our Prayers at home, this would quicken our labours and paines in the Pulpit.
this would put life into our Prayers At home, this would quicken our labours and pains in the Pulpit.
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The very hope of having fruite, made Paul very eager to come to Rome, Rom. 1. 13. The very thought that the people are gracious,
The very hope of having fruit, made Paul very eager to come to Room, Rom. 1. 13. The very Thought that the people Are gracious,
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and godly, and fruitfull, carries the Preacher beyond himself.
and godly, and fruitful, carries the Preacher beyond himself.
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Nay, its strange to consider, how, when the Minister knows hee hath but one understanding judicious hearer, one gracious Soule in his Parish, it provokes him very much, it makes him look about him the more, a great deale:
Nay, its strange to Consider, how, when the Minister knows he hath but one understanding judicious hearer, one gracious Soul in his Parish, it provokes him very much, it makes him look about him the more, a great deal:
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How much more, when there be many such? But when a Parish is senselesse, and heavy, and froward, it is unspeakable to consider how it straitens a Minister.
How much more, when there be many such? But when a Parish is senseless, and heavy, and froward, it is unspeakable to Consider how it straitens a Minister.
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Let a man be to pray in a meeting, where they bee gracelesse, and dull,
Let a man be to pray in a meeting, where they be graceless, and dull,
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and hardly any almost godly, hee cannot tell what to say almost, hee is not himself.
and hardly any almost godly, he cannot tell what to say almost, he is not himself.
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Whereas, if he were to pray among them that hee knows can savour gracious things, there hee hath more liberty to let out himself.
Whereas, if he were to pray among them that he knows can savour gracious things, there he hath more liberty to let out himself.
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Revel. 3. 1. These things, saith hee, that hath the seven Spirits of God, and the seven Starres. And the seven Starres.
Revel. 3. 1. These things, Says he, that hath the seven Spirits of God, and the seven Stars. And the seven Stars.
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THe Doctrine we continue yet in, is, That Christ hath the seven Stars, he hath all the Ministers of the Church.
THe Doctrine we continue yet in, is, That christ hath the seven Stars, he hath all the Ministers of the Church.
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I told you he is said to have them five wayes. First, hee hath the sending of them;
I told you he is said to have them five ways. First, he hath the sending of them;
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they have their Mission from him. Secondly, hee hath the delegating of them; they have their Commission from him.
they have their Mission from him. Secondly, he hath the delegating of them; they have their Commission from him.
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Thirdly, hee hath the gifting of them; they have their abilities from him. Fourthly, hee hath the prospering of them;
Thirdly, he hath the gifting of them; they have their abilities from him. Fourthly, he hath the prospering of them;
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they have the successe of their labours from him.
they have the success of their labours from him.
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Fifthly, he hath the disposing of them, either for placing, or removing, for freedome, or restraint.
Fifthly, he hath the disposing of them, either for placing, or removing, for freedom, or restraint.
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The first three I have handled already; the last whereof was this; That Hee hath the gifting of his Ministers;
The First three I have handled already; the last whereof was this; That He hath the gifting of his Ministers;
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As Paul sayes, Hee hath made us able Ministers of the New Testament, 2 Cor. 3. 6. This was one of the ends of his Ascension;
As Paul Says, He hath made us able Ministers of the New Testament, 2 Cor. 3. 6. This was one of the ends of his Ascension;
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Hee ascended up on high, hee led captivity captive, and gave gifts unto men, Ephes. 4. 8. Thus the Text sayes of the Apostles, they preached every where, the Lord working with them,He ascended up on high, he led captivity captive, and gave Gifts unto men, Ephesians 4. 8. Thus the Text Says of the Apostles, they preached every where, the Lord working with them,
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and confirming the word with signes following, Mark. 16. 20. So Paul had great gifts, and abilities, which he calls the signes of an Apostle.
and confirming the word with Signs following, Mark. 16. 20. So Paul had great Gifts, and abilities, which he calls the Signs of an Apostle.
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Truely, the signes of an Apostle were wrought among you, in all patience, with signes and wonders, Truly, the Signs of an Apostle were wrought among you, in all patience, with Signs and wonders,
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and mighty deeds, 2 Cor. 12. 12. they that are not competently, at the least, gifted for the Ministery, they shew no signe that they are the Ministers of Jesus Christ.and mighty Deeds, 2 Cor. 12. 12. they that Are not competently, At the least, gifted for the Ministry, they show no Signen that they Are the Ministers of jesus christ.
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Christ gives all his Ministers a gift of utterance, a gift of speaking to the Conscience, a gift of dividing of the Word aright, mighty deeds.
christ gives all his Ministers a gift of utterance, a gift of speaking to the Conscience, a gift of dividing of the Word aright, mighty Deeds.
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They may all say to the people, Truely, the signes of a Minister of Jesus Christ hath been wrought among you.
They may all say to the people, Truly, the Signs of a Minister of jesus christ hath been wrought among you.
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These gifts are the witnesses, whereby he gives witnesse to a man, that hee comes from God to a people,
These Gifts Are the Witnesses, whereby he gives witness to a man, that he comes from God to a people,
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as Paul sayes, God also bearing them witnesse, both with signes and wonders, and with divers Miracles,
as Paul Says, God also bearing them witness, both with Signs and wonders, and with diverse Miracles,
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and gifts of the Holy Ghost, according to his own will, Heb. 2. 4. I confesse such wonders and Miracles are now ceased;and Gifts of the Holy Ghost, according to his own will, Hebrew 2. 4. I confess such wonders and Miracles Are now ceased;
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I, but the gifts of the Holy Ghost, are powred out still upon all the true Ministers of Christ,
I, but the Gifts of the Holy Ghost, Are poured out still upon all the true Ministers of christ,
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and these are Gods witnesses, that people may know they are sent of Jesus Christ. I shewed you how Ministers have need of excellent and rare gifts;
and these Are God's Witnesses, that people may know they Are sent of jesus christ. I showed you how Ministers have need of excellent and rare Gifts;
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I, and you have need that they should bee wellgifted, that so they may be able to doe you good:
I, and you have need that they should be wellgifted, that so they may be able to do you good:
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First, for the interpreting of the Scriptures, they are a sealed and a clasped booke, they are shut up naturally to a man.
First, for the interpreting of the Scriptures, they Are a sealed and a clasped book, they Are shut up naturally to a man.
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It is said of Christ, that He opened the Scriptures, Luc. 24. 32. So, a Minister had need of gifts to open the Scriptures;
It is said of christ, that He opened the Scriptures, Luke 24. 32. So, a Minister had need of Gifts to open the Scriptures;
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to give out the sense, as the Priests in Nehemiah did, St. John wept, when no man could open the sealed book.
to give out the sense, as the Priests in Nehemiah did, Saint John wept, when no man could open the sealed book.
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When a Parish hath a Minister that cannot open the sealed Book, it is enough to make good people weep and lament.
When a Parish hath a Minister that cannot open the sealed Book, it is enough to make good people weep and lament.
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Secondly, they have need of gifts to teach.
Secondly, they have need of Gifts to teach.
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He that would teach, had need to be an able man, as the Apostle sayes, that are able to teach, 2 Tim. 2. 2. The servant of the Lord must bee apt to teach, 2 Tim. 2. 24. there is a gift of fitnesse and aptnesse, without which a man cannot be a good teacher.
He that would teach, had need to be an able man, as the Apostle Says, that Are able to teach, 2 Tim. 2. 2. The servant of the Lord must be apt to teach, 2 Tim. 2. 24. there is a gift of fitness and aptness, without which a man cannot be a good teacher.
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Thirdly, they have need of gifts to be able to convince, it requires a great art to speak irrefragably to mens mindes.
Thirdly, they have need of Gifts to be able to convince, it requires a great art to speak irrefragably to men's minds.
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Many truthes the hearts of men doe not like, and therefore they labour to put them off.
Many truths the hearts of men do not like, and Therefore they labour to put them off.
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And therefore a Minister had need of a gift of convincing, That he may be able by sound Doctrine to convince the gainsayers, Tit. 1. 9. as it is said of Stephen, they were not able to withstand the spirit,
And Therefore a Minister had need of a gift of convincing, That he may be able by found Doctrine to convince the gainsayers, Tit. 1. 9. as it is said of Stephen, they were not able to withstand the Spirit,
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and the wisdome by which he spake, Act. 6. 10. Fourthly, to move the affections;and the Wisdom by which he spoke, Act. 6. 10. Fourthly, to move the affections;
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a Minister is not onely to informe mens judgements, but also to work on their affections,
a Minister is not only to inform men's Judgments, but also to work on their affections,
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as Peter sayes, I think it meet as long as I am in this tabernacle, to stirre you up, 2 Pet. 1. 13. a Minister is to stirre up his people, to stirre their hearts and affections: as Paul sayes:
as Peter Says, I think it meet as long as I am in this tabernacle, to stir you up, 2 Pet. 1. 13. a Minister is to stir up his people, to stir their hearts and affections: as Paul Says:
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Knowing therefore the terrour of the Lord, we perswade men, 2 Cor. 5. 11. that is, wee labour to stirre your affections, Christ sent a Seraphim with a live coale to touch Isaiah his lips, Esa. 6. 6. we had need of fire coales in our lips, to heat your affections.Knowing Therefore the terror of the Lord, we persuade men, 2 Cor. 5. 11. that is, we labour to stir your affections, christ sent a Seraphim with a live coal to touch Isaiah his lips, Isaiah 6. 6. we had need of fire coals in our lips, to heat your affections.
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Religion consists in the will and affections of men, more then in any other faculty of the soule.
Religion consists in the will and affections of men, more then in any other faculty of the soul.
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Fifthly, To speak Pro re natâ, a Minister hath need of extemporary abilities, to bee able upon short warning,
Fifthly, To speak Pro re natâ, a Minister hath need of extemporary abilities, to be able upon short warning,
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when Severus, Augustines Brother, failed him one day, hee was faine to goe up extempore into the Pulpit himself and Preach.
when Severus, Augustine's Brother, failed him one day, he was feign to go up extempore into the Pulpit himself and Preach.
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A Minister may come into the company of his people, now if hee bee not habitually furnisht,
A Minister may come into the company of his people, now if he be not habitually furnished,
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how unprofitable will hee bee? Saint Paul sayes, when he came among his people, he would impart unto them some spirituall gift, Rom. 1. 11.
how unprofitable will he be? Saint Paul Says, when he Come among his people, he would impart unto them Some spiritual gift, Rom. 1. 11.
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Sixthly, A Minister had need of abilities to observe seasons, that Aarons bells may be wisely rung, sometimes in one tune, sometimes in another,
Sixthly, A Minister had need of abilities to observe seasons, that Aaron's Bells' may be wisely rung, sometime in one tune, sometime in Another,
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as occasion serves, A word sitly spoken in due time, is like apples of gold, in pictures of silver, Prov. 25. 11. The use of this was First, here we see that a Minister had not need be a foole, no;
as occasion serves, A word sitly spoken in due time, is like Apples of gold, in pictures of silver, Curae 25. 11. The use of this was First, Here we see that a Minister had not need be a fool, no;
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he must bee a well-gifted man.
he must be a wellgifted man.
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He that winneth soules is wise, Pro. 11. 30. hee must bee one that may winne soules,He that wins Souls is wise, Pro 11. 30. he must be one that may win Souls,
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and therefore he must be a wise man, when the heart hath so many wiles,
and Therefore he must be a wise man, when the heart hath so many wiles,
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and so many put-offs, and so many evasions, and distinctions, and excuses, and strongholds, hee had need bee a wise man that will goe about to catch it.
and so many put-offs, and so many evasions, and Distinctions, and excuses, and strongholds, he had need be a wise man that will go about to catch it.
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There is some wisdome required to catch birdes, and beasts, and fishes, and vermine;
There is Some Wisdom required to catch Birds, and beasts, and Fish, and vermin;
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because they are all subtill in their kinde, how much more, to catch the heart? This is Onus humeris angelorum for midandum, as Chrysost. speaks.
Because they Are all subtle in their kind, how much more, to catch the heart? This is Onus humeris Angels for midandum, as Chrysostom speaks.
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Who is sufficient for these things, sayes the Apostle? 2 Cor. 2. 16. The best of us all may blush to thinke how unfit we are to bee Ministers:
Who is sufficient for these things, Says the Apostle? 2 Cor. 2. 16. The best of us all may blush to think how unfit we Are to be Ministers:
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and therefore how should wee blesse God, if he fit any of us in any suitable measure?
and Therefore how should we bless God, if he fit any of us in any suitable measure?
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Secondly, another Use was, Then they are none of Christs Ministers that are not gifted for this mighty worke.
Secondly, Another Use was, Then they Are none of Christ Ministers that Are not gifted for this mighty work.
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Will he send a foole on such a weighty Message as this is? Hee that sendeth a Message by the hand of a foole, cutteth off the feet and drinketh dammage, Prov. 26. 6. There is great dammage in the Church,
Will he send a fool on such a weighty Message as this is? He that sends a Message by the hand of a fool, cutteth off the feet and Drinketh damage, Curae 26. 6. There is great damage in the Church,
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because so many fooles have the handling of Gods message. But I let this passe.
Because so many Fools have the handling of God's message. But I let this pass.
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Thirdly, Hence we learn then, whether to goe for gifts, if we would be inabled to our callings, let us goe to our Lord Jesus Christ, that hath the seven Starres in his hands, he can make our influences strong, our light mighty;
Thirdly, Hence we Learn then, whither to go for Gifts, if we would be enabled to our callings, let us go to our Lord jesus christ, that hath the seven Stars in his hands, he can make our influences strong, our Light mighty;
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he can give us a gift of boldnesse, to fear no mans face;
he can give us a gift of boldness, to Fear no men face;
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Hee can untye our stammering tongues, that they shall have liberty in speaking, that words may flow in;
He can untie our stammering tongues, that they shall have liberty in speaking, that words may flow in;
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Hee can make our tongues a sharpe sword; Hee can fire our hearts and lips.
He can make our tongues a sharp sword; He can fire our hearts and lips.
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While the Apostles were together in prayer, Act. 1. 14. the Lord Jesus Christ sent down the Holy Ghost on them in fiery tongues, Act. 2. 1.While the Apostles were together in prayer, Act. 1. 14. the Lord jesus christ sent down the Holy Ghost on them in fiery tongues, Act. 2. 1.
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Fourthly, This should teach us to stirre up the gifts that hee gives us;
Fourthly, This should teach us to stir up the Gifts that he gives us;
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we should strive to put them all forth, as Paul sayes to Timothy, Stirre up the gift that is in thee by the putting on of hands, 2 Tim. 1. 6. we must stirre up the gift that is in us:
we should strive to put them all forth, as Paul Says to Timothy, Stir up the gift that is in thee by the putting on of hands, 2 Tim. 1. 6. we must stir up the gift that is in us:
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when father Isaac would Prophesie to his sons, he stirred up his spirit with savoury meat:
when father Isaac would Prophesy to his Sons, he stirred up his Spirit with savoury meat:
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when Elishah would Prophecy before the three Kings, he called for a sacred Minstrell, to stirre up the Spirit of Prophecy in him:
when Elishah would Prophecy before the three Kings, he called for a sacred Minstrel, to stir up the Spirit of Prophecy in him:
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so Samp son used to goe and shake himself, when he went against the Philistims; as Deborah, while she was at her work in Gods worship: Awake, awake Deborah, sayes shee; shee shook up her self;
so Samp son used to go and shake himself, when he went against the philistines; as Deborah, while she was At her work in God's worship: Awake, awake Deborah, Says she; she shook up her self;
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wee should labour to use all our gifts to the full, as the Apostle sayes, Make full proof of thy Ministery, 2 Tim. 4. 5. so, wee should make full proof of every one of our gifts, put them out to the utmost.
we should labour to use all our Gifts to the full, as the Apostle Says, Make full proof of thy Ministry, 2 Tim. 4. 5. so, we should make full proof of every one of our Gifts, put them out to the utmost.
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Ministers should be able to say, as Paul does, I have fully preached the Gospel of Christ, Rom. 15. 19. to preach fully, to convince fully, to exhort fully, fully to terrifie the hearts of the wicked, not to use our gifts by halves.
Ministers should be able to say, as Paul does, I have Fully preached the Gospel of christ, Rom. 15. 19. to preach Fully, to convince Fully, to exhort Fully, Fully to terrify the hearts of the wicked, not to use our Gifts by halves.
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O, how shall wee answer it, if we let our gifts rust for want of sound using of them?
O, how shall we answer it, if we let our Gifts rust for want of found using of them?
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Fifthly, Wee should rely more on Christ, we may trust too much to our notes;
Fifthly, we should rely more on christ, we may trust too much to our notes;
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but, O that we could trust more in Christ, that is warmest matter that comes down from Heaven in the speaking, not that we should leave all without study, till wee come into our Pulpits,
but, Oh that we could trust more in christ, that is warmest matter that comes down from Heaven in the speaking, not that we should leave all without study, till we come into our Pulpits,
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and then hope to have it given us in that moment; No, we must prepare as much as we can:
and then hope to have it given us in that moment; No, we must prepare as much as we can:
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as Solomon sayes, Prepare thy work without, and make it fit for thy self in the field,
as Solomon Says, Prepare thy work without, and make it fit for thy self in the field,
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and afterwards build thy house, Pro. 24. 27. So, we must prepare our Sermons, and make them fit for our people in our studies,and afterwards built thy house, Pro 24. 27. So, we must prepare our Sermons, and make them fit for our people in our studies,
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and then come and preach them, Give attendance to reading, to exhortation, to Doctrine, sayes the Apostle, 1 Tim. 4. 13. God gives gifts by meanes,
and then come and preach them, Give attendance to reading, to exhortation, to Doctrine, Says the Apostle, 1 Tim. 4. 13. God gives Gifts by means,
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but then if we would trust Christ for his present assistance, and •erne up to him for prompting, it would make our Ministery more lively.
but then if we would trust christ for his present assistance, and •erne up to him for prompting, it would make our Ministry more lively.
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When a Sermon is an act of Faith, that's it that does most good, then Christs Spirit Preaches,
When a Sermon is an act of Faith, that's it that does most good, then Christ Spirit Preaches,
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and not wee, then, then God speaks, and not our notes, as the Prophet David sayes, The Spirit of the Lord spake by mee, 2 Sam. 23. 2. Sixthly, this should teach the people of God, if they would have their Ministers inabled indeed, to doe their soules good;
and not we, then, then God speaks, and not our notes, as the Prophet David Says, The Spirit of the Lord spoke by me, 2 Sam. 23. 2. Sixthly, this should teach the people of God, if they would have their Ministers enabled indeed, to do their Souls good;
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to pray for them, that Christ would more furnish them.
to pray for them, that christ would more furnish them.
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How often does the Apostle tell the people, that Ministers might have greater gifts, if they had a heart!
How often does the Apostle tell the people, that Ministers might have greater Gifts, if they had a heart!
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O sayes hee, Pray for mee, that I may have utterance, and that I may speak boldly, &c. Ephes. 6. 19. q. d. if yee have a heart to pray, I doe verily think that I shall bee the more assisted, a great deale.
O Says he, Pray for me, that I may have utterance, and that I may speak boldly, etc. Ephesians 6. 19. q. worser. if ye have a heart to pray, I do verily think that I shall be the more assisted, a great deal.
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The truth is, God uses to punish people thus, because they are dead and dull, and have no heart, and are weary of the Word;
The truth is, God uses to Punish people thus, Because they Are dead and dull, and have no heart, and Are weary of the Word;
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therefore hee with-holds from his Minister on purpose, to plague them;
Therefore he withholds from his Minister on purpose, to plague them;
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as God told Ezekiel: Son of man, thou shalt bee dumb, and when thou wouldst reprove, thou shalt be tongue-tyed, thy tongue shall cleave to the roof of thy mouth: now mark the reason;
as God told Ezekielem: Son of man, thou shalt be dumb, and when thou Wouldst reprove, thou shalt be tongue-tied, thy tongue shall cleave to the roof of thy Mouth: now mark the reason;
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why? for they are a rebellious house, Ezek. 3. 26. But I will recapitulate no more of what I have delivered.
why? for they Are a rebellious house, Ezekiel 3. 26. But I will recapitulate no more of what I have Delivered.
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Thus ye have heard the third thing, how Christ hath the gifting of his Ministers? They have their gifts and abilities from him.
Thus you have herd the third thing, how christ hath the gifting of his Ministers? They have their Gifts and abilities from him.
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Now I proceed on to the fourth. That he hath the prospering of them: They have the successe of their labours from Iesus Christ.
Now I proceed on to the fourth. That he hath the prospering of them: They have the success of their labours from Iesus christ.
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Christ bids us preach, Repent, repent, but it is he that must give the Repentance;
christ bids us preach, repent, Repent, but it is he that must give the Repentance;
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So, Paul preached to Lydia, and had good successe, for the text shews how she was converted by his Ministery:
So, Paul preached to Lydia, and had good success, for the text shows how she was converted by his Ministry:
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But, it was God that opened her heart. As Rebeccah cookt the Venison, but Isaac gave the blessing.
But, it was God that opened her heart. As Rebecca cooked the Venison, but Isaac gave the blessing.
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So we may cooke the Word for you, but the blessing is in Christs hands, as the Apostle sayes.
So we may cook the Word for you, but the blessing is in Christ hands, as the Apostle Says.
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We are Ministers by whom ye Beleeved, even as the Lord gave to every man, 1 Cor. 3. 5. that is,
We Are Ministers by whom you Believed, even as the Lord gave to every man, 1 Cor. 3. 5. that is,
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when wee preached among you we had good successe, you beleeved.
when we preached among you we had good success, you believed.
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What? as we would our selves? No, Alas we would faine have had you all to Beleeve but even as the Lord gave to every man, the successe was as he would;
What? as we would our selves? No, Alas we would feign have had you all to Believe but even as the Lord gave to every man, the success was as he would;
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soto some he gave only conviction by the word to some onely knowledge, to some good reformations, to some a true faith.
soto Some he gave only conviction by the word to Some only knowledge, to Some good reformations, to Some a true faith.
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It was as he was pleased to give to every man.
It was as he was pleased to give to every man.
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So when he preached unto other Gentiles he confesses, looke what good successe he had, he had from Jesus Christ.
So when he preached unto other Gentiles he Confesses, look what good success he had, he had from jesus christ.
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I will not dare to speake of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by Word and deed.
I will not Dare to speak of any of those things which christ hath not wrought by me, to make the Gentiles obedient by Word and deed.
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Rom. 15. 18. that is, as who should say, that the Gentiles did heare me, that they were brought to obedience in word and deed, that I had so good successe in my labours;Rom. 15. 18. that is, as who should say, that the Gentiles did hear me, that they were brought to Obedience in word and deed, that I had so good success in my labours;
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God forbid I should say or thinke it was my doing. I dare not say so for a world.
God forbid I should say or think it was my doing. I Dare not say so for a world.
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No, no, It was Christ, and hee alone that did worke by me as his poore Instrument.
No, no, It was christ, and he alone that did work by me as his poor Instrument.
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I have all my good successe from him. The successe is meerly as he will.
I have all my good success from him. The success is merely as he will.
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If he will be pleased to give so good successe, Peter shall convert 3000 at one Sermon.
If he will be pleased to give so good success, Peter shall convert 3000 At one Sermon.
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But if he be pleased to deny a good successe, the Prophet Esay shall preach in the reigne of 4 Kings, about fourescore yeares and convert hardly one,
But if he be pleased to deny a good success, the Prophet Isaiah shall preach in the Reign of 4 Kings, about fourescore Years and convert hardly one,
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as he sayes to Israel, as the Apostle quotes him.
as he Says to Israel, as the Apostle quotes him.
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All the day long I have stretched forth my hands unto a disobedient and a gainsaying people. All the day long I have stretched forth my hands unto a disobedient and a gainsaying people.
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Rom. 10. 21. All successes are of God, and therefore much more successe here. Let it be in any calling. As for example, fishing;
Rom. 10. 21. All Successes Are of God, and Therefore much more success Here. Let it be in any calling. As for Exampl, fishing;
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that when a man goes a fishing, he sindes good successe, this is of God. Simon and his company toyled all night and tooke nothing.
that when a man Goes a fishing, he sindes good success, this is of God. Simon and his company toiled all night and took nothing.
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But when Christ came and gave them good successe, then they inclosed a great multitude of fishes, two shipfull of fishes at one draught, Luk. 5. 5. So when a man runnes, who shall get the Goale;
But when christ Come and gave them good success, then they enclosed a great multitude of Fish, two shipfull of Fish At one draught, Luk. 5. 5. So when a man runs, who shall get the Goal;
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the man may runne, but whether he shall get the Goale, that he cannot tell.
the man may run, but whither he shall get the Goal, that he cannot tell.
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When a man fights, the man may fight, and be the better man of the two,
When a man fights, the man may fight, and be the better man of the two,
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but whether shall overcome, that is uncertain unto them; the successe is of God, as Solomon sayes, The race is not to the swift,
but whither shall overcome, that is uncertain unto them; the success is of God, as Solomon Says, The raze is not to the swift,
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nor the battaile to the strong, nor riches to the wise, time and chance happens to them all, Eccle. 9. 11. that is, not as though the swift doe not sometimes get the race,nor the battle to the strong, nor riches to the wise, time and chance happens to them all, Eccle. 9. 11. that is, not as though the swift do not sometime get the raze,
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and the strong the Victory, and wise men riches, yet they doe many times; namely, when God gives successe, otherwise they doe not.
and the strong the Victory, and wise men riches, yet they do many times; namely, when God gives success, otherwise they do not.
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How many times doe men goe about businesses, and in all likelihood, they might hit well,
How many times do men go about businesses, and in all likelihood, they might hit well,
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yet how often doe they not? the Lord will have us see that successe is from him.
yet how often do they not? the Lord will have us see that success is from him.
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Now if it be so in outward things, how much more here, in other things, the work is more in the mans hands,
Now if it be so in outward things, how much more Here, in other things, the work is more in the men hands,
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and the thing is traceable to him, but it is not so here:
and the thing is traceable to him, but it is not so Here:
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VVee may labour to convert Soules, but this work is not in our hands, the using of the meanes, the Lord Jesus Christ puts that into our hands;
We may labour to convert Souls, but this work is not in our hands, the using of the means, the Lord jesus christ puts that into our hands;
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but the doing of the deed, the successe is onely from him. First, Because we are nothing in this worke.
but the doing of the deed, the success is only from him. First, Because we Are nothing in this work.
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We may be something at other workes, we may study, and in an ordinary providence we may make a Sermon.
We may be something At other works, we may study, and in an ordinary providence we may make a Sermon.
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But when we come to preach, it is not an ordinary providence that will make us to convert soules;
But when we come to preach, it is not an ordinary providence that will make us to convert Souls;
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no, here we are nothing, Paul may plant, and Apollos may water, Now marke what followes, he does not onely say, it is God that gives the increase.
no, Here we Are nothing, Paul may plant, and Apollos may water, Now mark what follows, he does not only say, it is God that gives the increase.
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Paul may plant, and Apollos may water, but God gives the increase. Paul may plant, and Apollos may water, but God gives the increase.
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1 Cor. 3. 6. that is, all their successe and all the fruit of their labour is from God.
1 Cor. 3. 6. that is, all their success and all the fruit of their labour is from God.
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That is not all he sayes. But in the seventh verse, sayes he.
That is not all he Says. But in the seventh verse, Says he.
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Neither is he that planteth any thing, nor he that watereth any thing, but God that giveth the increase. Neither is he that plants any thing, nor he that Waters any thing, but God that gives the increase.
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As if he should say, as excellent gifts as these men had, they did nothing in this worke, the whole successe is of God.
As if he should say, as excellent Gifts as these men had, they did nothing in this work, the Whole success is of God.
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Beloved we can but set before you, life and death, we can but tell you thus ye will be damned,
beloved we can but Set before you, life and death, we can but tell you thus you will be damned,
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and thus and thus ye may be saved. But it is God that must blesse this unto you. Otherwise we can doe nothing.
and thus and thus you may be saved. But it is God that must bless this unto you. Otherwise we can do nothing.
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We may preach our hearts out;
We may preach our hearts out;
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and yet you'l to hell, doe we what we can, except the Lord break your careere.
and yet You'll to hell, do we what we can, except the Lord break your career.
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Elisha's man could lay his Masters staffe upon the child, but the child stirred not, till Elisha came himselfe,Elisha's man could lay his Masters staff upon the child, but the child stirred not, till Elisha Come himself,
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and then the child was raised.
and then the child was raised.
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So we can but lay our Masters staffe upon your dead soules, But except our Master come himself, ne're a dead soule will stand up:
So we can but lay our Masters staff upon your dead Souls, But except our Master come himself, never a dead soul will stand up:
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what is all our preaching, and dressing up of our Sermons, like the riging of the sayles, thats nothing except the wind blow.
what is all our preaching, and dressing up of our Sermons, like the riging of the sails, thats nothing except the wind blow.
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The Spirit of Christ is the winde, except hee blow upon you, we are nothing:
The Spirit of christ is the wind, except he blow upon you, we Are nothing:
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the tampering on the Organs is nothing, but when the breath comes, then there is musique;
the tampering on the Organs is nothing, but when the breath comes, then there is music;
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So, we may keep adoe to turne your hearts, but till God breath into you, there is nothing done.
So, we may keep ado to turn your hearts, but till God breath into you, there is nothing done.
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True, the preaching of the Gospel is a very powerfull thing; I, when Christs arme goes along with it, it is the sword of the Spirit,
True, the preaching of the Gospel is a very powerful thing; I, when Christ arm Goes along with it, it is the sword of the Spirit,
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but if the Spirits arme be not with it, we may brandish it here every week, and doe little; as Scanderbagge said:
but if the Spirits arm be not with it, we may brandish it Here every Week, and do little; as Scanderbagge said:
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One hearing what mighty feats Scanderbagges sword had done, sent for it, and when he saw it, he made nothing of it:
One hearing what mighty feats Scanderbagges sword had done, sent for it, and when he saw it, he made nothing of it:
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Is this the Sword that hath done such great exploits? whats this Sword more than other swords? O, sayes Scanderbagge, I sent thee my sword,
Is this the Sword that hath done such great exploits? whats this Sword more than other swords? O, Says Scanderbagge, I sent thee my sword,
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but not my arme, that did handle it. So, my Brethren, the word which wee preach, is but Christs sword;
but not my arm, that did handle it. So, my Brothers, the word which we preach, is but Christ sword;
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God sends you his sword many times, when he keeps his arme to himself, and so nothing is done.
God sends you his sword many times, when he keeps his arm to himself, and so nothing is done.
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So then, we are nothing, and therefore all successe is of Christ. First, our wills are nothing to doe it, we may will to doe you good,
So then, we Are nothing, and Therefore all success is of christ. First, our wills Are nothing to do it, we may will to do you good,
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but Converts cannot bee made by our wills, as the Evangelist sayes, Joh. 1. 13. Secondly, our paines and labours are nothing;
but Converts cannot be made by our wills, as the Evangelist Says, John 1. 13. Secondly, our pains and labours Are nothing;
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we may labour and take paines, but look Esa. 49. 4. Thirdly, our gifts are nothing;
we may labour and take pains, but look Isaiah 49. 4. Thirdly, our Gifts Are nothing;
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who had better gifts than Christ had, as hee was man? and yet that would not doe it, Joh. 12. 38. Fourthly, our Prayers are nothing, they may doe something, sometimes,
who had better Gifts than christ had, as he was man? and yet that would not do it, John 12. 38. Fourthly, our Prayers Are nothing, they may do something, sometime,
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but except God be pleased to give successe, they are nothing, Jeremiah prayed, Jer. 14. 7, 8, 9. yet the Lord told him, that should not doe it, ver. 11.
but except God be pleased to give success, they Are nothing, Jeremiah prayed, Jer. 14. 7, 8, 9. yet the Lord told him, that should not do it, ver. 11.
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Secondly, the Conversion of Soules, is a supernaturall work; we that are Ministers, preach to make men new creatures, to turn Leopards into Kids,
Secondly, the Conversion of Souls, is a supernatural work; we that Are Ministers, preach to make men new creatures, to turn Leopards into Kids,
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as if we should preach to make Blackamores white, the dead alive, which is a work for God alone to doe,
as if we should preach to make Blackamoors white, the dead alive, which is a work for God alone to do,
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and therefore the successe must needs be from him, Alas, what are we able to doe? as the Apostle sayes, You are Gods wormanship in Christ Jesus, created to good works, Ephes. 2. 10. we are his instruments, that's true indeed,
and Therefore the success must needs be from him, Alas, what Are we able to do? as the Apostle Says, You Are God's workmanship in christ jesus, created to good works, Ephesians 2. 10. we Are his Instruments, that's true indeed,
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but yee are his workmanship, you are the Epistle of Christ, administred by us;
but ye Are his workmanship, you Are the Epistle of christ, administered by us;
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Writen, not with Inke, but with the Spirit of the living God, 2 Cor. 3. 3. The Epistle of Christ,Written, not with Ink, but with the Spirit of the living God, 2 Cor. 3. 3. The Epistle of christ,
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but ministred indeed by Christ, his is the hand, wee are but the pen;
but ministered indeed by christ, his is the hand, we Are but the pen;
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when we bid you repent, and beleeve, and be holy, and godly, and heavenly minded men;
when we bid you Repent, and believe, and be holy, and godly, and heavenly minded men;
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deny your selves, be dead to the world, and alive to God, come out of Satans power, come into Christs Kingdom:
deny your selves, be dead to the world, and alive to God, come out of Satan power, come into Christ Kingdom:
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it is like Ezekiels bidding of the dead bones to gather flesh, and stand up living men.
it is like Ezekiel's bidding of the dead bones to gather Flesh, and stand up living men.
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All the successe must needs be of God. And therefore what does this teach us? The Use of it is:
All the success must needs be of God. And Therefore what does this teach us? The Use of it is:
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First, That we that are the Ministers of God, can but make tryall whether we can convert our people, or no; First, That we that Are the Ministers of God, can but make trial whither we can convert our people, or no;
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as the Apostle speaks, proving, if at any time, God will give them repentance, 2 Tim. 2. 25. so it is in some of your Bibles, so, we must make proofe: we must try;
as the Apostle speaks, proving, if At any time, God will give them Repentance, 2 Tim. 2. 25. so it is in Some of your Bibles, so, we must make proof: we must try;
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come into the Pulpit every week, and try, sharpen our nailes as sharp as we can,
come into the Pulpit every Week, and try, sharpen our nails as sharp as we can,
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and strike them as farre in as we can, and so try, often try, as the wiseman speaks in another case, In the morning sow thy seed,
and strike them as Far in as we can, and so try, often try, as the Wiseman speaks in Another case, In the morning sow thy seed,
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and in the evening let not thy hand rest, for thou knowest not whether shall prosper, this,
and in the evening let not thy hand rest, for thou Knowest not whither shall prosper, this,
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or that, or both, Eccle. 11. 6. So Jeremiah did, hee would try; first, hee went to the poorer sort, to see whether they would hearken unto him;or that, or both, Eccle. 11. 6. So Jeremiah did, he would try; First, he went to the Poorer sort, to see whither they would harken unto him;
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when he had no successe there, then thought he, I will try the great men, I will get mee to the great men, Jer. 5. 5. we should make assayes, we doe not know, may be God will give us good successe, we must make assayes,
when he had no success there, then Thought he, I will try the great men, I will get me to the great men, Jer. 5. 5. we should make assays, we do not know, may be God will give us good success, we must make assays,
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as it is said of Paul and Silas, That they assayed to goe into Bithynia, but the Spirit suffered them not, Act. 16. 7. O, thought they, here bee a great many soules in this Countrey, we will try,
as it is said of Paul and Silas, That they assayed to go into Bythynia, but the Spirit suffered them not, Act. 16. 7. O, Thought they, Here be a great many Souls in this Country, we will try,
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whether there be any for Christ, yea, or no. Indeed, they found that they had no successe in their attempt.
whither there be any for christ, yea, or no. Indeed, they found that they had no success in their attempt.
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But they made an assay though.
But they made an assay though.
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Secondly, This teacheth us to wait, though we have not successe presently, yet we should wait, all successe is from Christ,
Secondly, This Teaches us to wait, though we have not success presently, yet we should wait, all success is from christ,
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and therefore it is fit we should wait for it, and therefore a Minister is commanded to be patient.
and Therefore it is fit we should wait for it, and Therefore a Minister is commanded to be patient.
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The servant of the Lord must be gentle to all men, apt to teach, patient, 2 Tim. 2. 24. q. d. he hath not the successe in his own hands, to have it when he will;The servant of the Lord must be gentle to all men, apt to teach, patient, 2 Tim. 2. 24. q. worser. he hath not the success in his own hands, to have it when he will;
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no, though he doe no good yet, nor yet, hee must be patient.
no, though he do not good yet, nor yet, he must be patient.
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He is not apt to teach poore people else, except he be patient, as he is not fit to teach a dull Schollar, that is over-hasty.
He is not apt to teach poor people Else, except he be patient, as he is not fit to teach a dull Scholar, that is overhasty.
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And therefore, my Brethren, though we have lost all our labour hitherto on the most of you,
And Therefore, my Brothers, though we have lost all our labour hitherto on the most of you,
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yet now again we speak to you, come, will ye yet go to heaven? come are ye yet in the minde to hearken and obey? wee come to you once more, will ye yet, &c. as Jeremiah sayes, Woe unto thee, O Jerusalem, wilt thou not bee made clean? when shall it once be? Jer. 13. 27. Beloved, wee are dull Schollars in Religion,
yet now again we speak to you, come, will you yet go to heaven? come Are you yet in the mind to harken and obey? we come to you once more, will you yet, etc. as Jeremiah Says, Woe unto thee, Oh Jerusalem, wilt thou not be made clean? when shall it once be? Jer. 13. 27. beloved, we Are dull Scholars in Religion,
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and people are hard to take their learning in this kinde, and therefore if we would be apt to teach, wee must be patient, what though we see no good yet, this must not make us out of heart,
and people Are hard to take their learning in this kind, and Therefore if we would be apt to teach, we must be patient, what though we see no good yet, this must not make us out of heart,
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or to grudge our paines, we must bee patient still, wee are to think, may be the next time I preach God will give me good successe, Isaiah and Paul gave not over,
or to grudge our pains, we must be patient still, we Are to think, may be the next time I preach God will give me good success, Isaiah and Paul gave not over,
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though they had cause to complain.
though they had cause to complain.
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Thirdly, This may serve to condemn all the world, whether the Gospel comes, and specially us hereabouts, that doe not let Ministers have any good successe, you will say,
Thirdly, This may serve to condemn all the world, whither the Gospel comes, and specially us hereabout, that do not let Ministers have any good success, you will say,
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how doe I make this use of it? If all the Ministers successe be from Christ,
how do I make this use of it? If all the Ministers success be from christ,
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then one would think, this were an excuse unto people. I answer;
then one would think, this were an excuse unto people. I answer;
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no, the meaning of the Doctrine is this, that the people are so contrary to the Word, such enemies to the wayes of Jesus Christ, that a Minister can look for no successe, except the Lord turn their hearts:
no, the meaning of the Doctrine is this, that the people Are so contrary to the Word, such enemies to the ways of jesus christ, that a Minister can look for no success, except the Lord turn their hearts:
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This is the meaning of the point.
This is the meaning of the point.
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Does this excuse any? what, does your enmity against Christ and all goodnesse afford you any excuse? nay, this aggravates your sin.
Does this excuse any? what, does your enmity against christ and all Goodness afford you any excuse? nay, this aggravates your since.
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Now this is the meaning of it.
Now this is the meaning of it.
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As Saint Paul, when he spake, how little successe he and all the rest of his fellow-Apostles had, hee layes the blame upon the people;
As Saint Paul, when he spoke, how little success he and all the rest of his fellow-Apostles had, he lays the blame upon the people;
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All the day long, I have stretched out my hands against a disobedient and a gainsaying people, Rom. 10. 21. So the Prophet Isaiah, from whom these words are taken, complaines of the unfruitfulnesse of his Ministery,All the day long, I have stretched out my hands against a disobedient and a gainsaying people, Rom. 10. 21. So the Prophet Isaiah, from whom these words Are taken, complains of the unfruitfulness of his Ministry,
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as being the peoples fault, and therefore he complaines of them unto God;
as being the peoples fault, and Therefore he complains of them unto God;
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Lord who hath beleeved our report, Esay. 53. 1. The conscience of man knows this to bee true,Lord who hath believed our report, Isaiah. 53. 1. The conscience of man knows this to be true,
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for hee knows hee sinnes willingly, and hee knows hee would not doe otherwise, hee daily feeleth Gods Spirit haling him to good,
for he knows he Sins willingly, and he knows he would not do otherwise, he daily feeleth God's Spirit haling him to good,
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and telling him he ought to live thus and thus, and yet he is loath and will not, he inclines the other way,
and telling him he ought to live thus and thus, and yet he is loath and will not, he inclines the other Way,
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and rather would do as he does, then as he knows God would have him:
and rather would do as he does, then as he knows God would have him:
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what is this but contempt? and indeed this is the great sin of this Land, the contempt of the Gospel, people count it not a precious, but a tedious thing.
what is this but contempt? and indeed this is the great since of this Land, the contempt of the Gospel, people count it not a precious, but a tedious thing.
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Never merry world (sayes some) since we had so much Preaching: as if the Sun shone too bright;
Never merry world (Says Some) since we had so much Preaching: as if the Sun shone too bright;
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like the Israelites who stumbled at the plenty of Manna:
like the Israelites who stumbled At the plenty of Manna:
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Nay, they are akin to the Devils, who asked Christ if hee were come to torment them;
Nay, they Are akin to the Devils, who asked christ if he were come to torment them;
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they account the Gospel a torment, because it crosseth their lusts, and lets in so much light.
they account the Gospel a torment, Because it Crosseth their Lustiest, and lets in so much Light.
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These can spend dayes and nights in vanity, but an houre at a Sermon is tedious,
These can spend days and nights in vanity, but an hour At a Sermon is tedious,
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if they had any delight in the Word, they would not care though their Minister stood somewhat long.
if they had any delight in the Word, they would not care though their Minister stood somewhat long.
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Though Zachary stayed long in the Temple, yet the people waited for him till hee came out, Luk. 1. 21. they marvelled indeed he stayed so long;
Though Zachary stayed long in the Temple, yet the people waited for him till he Come out, Luk. 1. 21. they marveled indeed he stayed so long;
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but the Spirit of God notes, that they waited for him.
but the Spirit of God notes, that they waited for him.
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But our people sit upon thornes at a Sermon, but they can lye soaking at an alebench as though they sate upon soft cushions.
But our people fit upon thorns At a Sermon, but they can lie soaking At an alebench as though they sat upon soft cushions.
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The Onions of Egipt have a better taste with them, than the Quailes of the Wildernesse.
The Onions of Egypt have a better taste with them, than the Quails of the Wilderness.
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They had rather live at the Hogs-trough, than in their Fathers house. With the Gadarens they parfer their Pigges before our Saviour Christ.
They had rather live At the Hogs-trough, than in their Father's house. With the Gadarenes they parfer their Pigs before our Saviour christ.
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O say they, we cannot live by Sermons; Sermons are too holy and strait for them.
O say they, we cannot live by Sermons; Sermons Are too holy and strait for them.
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Bid them take up Christs yoake, they care not for it except it were wider. The Ministery hath no successe at all with them unto any purpose.
Bid them take up Christ yoke, they care not for it except it were wider. The Ministry hath no success At all with them unto any purpose.
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What a thing is this Brethren!
What a thing is this Brothers!
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Whence is it that wee regard the Gospel no more? The sooth is, people know not their damned estate,
Whence is it that we regard the Gospel no more? The sooth is, people know not their damned estate,
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neither will they beleeve it, though we tell them; nay, they care not whether they hear it or no.
neither will they believe it, though we tell them; nay, they care not whither they hear it or no.
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But if they knew the goodnesse of it, they would run from East to West for it,
But if they knew the Goodness of it, they would run from East to West for it,
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if drunkards, and worldlings, and such rabble, knew their fearfull estate, the Minister should be as welcome to them,
if drunkards, and worldlings, and such rabble, knew their fearful estate, the Minister should be as welcome to them,
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as bread to the hungry, or a pardon to a Theif; So that yee see this condemneth them deeply, that the Word hath no successe with.
as bred to the hungry, or a pardon to a Thief; So that ye see this Condemneth them deeply, that the Word hath no success with.
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Thus yee see the Ministers of Christ have all successe from Christ, if any one soule come in at their teaching, it is an evident signe, it is of Jesus Christ;
Thus ye see the Ministers of christ have all success from christ, if any one soul come in At their teaching, it is an evident Signen, it is of jesus christ;
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for otherwise people hold off, some hold off altogether, others yeeld a little way, but will not yeeld full out;
for otherwise people hold off, Some hold off altogether, Others yield a little Way, but will not yield full out;
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if a man yeeld to us indeed, it is meerly by Jesus Christ.
if a man yield to us indeed, it is merely by jesus christ.
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Now I will shew you, that as a Minister hath all his good successe of his labours from Jesus Christ.
Now I will show you, that as a Minister hath all his good success of his labours from jesus christ.
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So if he be a true Minister of Christ, Christ uses to give him good successe.
So if he be a true Minister of christ, christ uses to give him good success.
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When Christ put Peter into the Ministery. He told him from hence forth thou shalt catch men.
When christ put Peter into the Ministry. He told him from hence forth thou shalt catch men.
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Luk. 5. 10. That is, as I have made thee a Minister, So thou shalt have good successe.
Luk. 5. 10. That is, as I have made thee a Minister, So thou shalt have good success.
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They shall have some good successe, as we see in the sence though three parts fell into hard ground,
They shall have Some good success, as we see in the sense though three parts fell into hard ground,
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yet some fell into good ground, Mar. 4. 8. Nay, though Christs Ministers come into the most Desperate places that can be,
yet Some fell into good ground, Mar. 4. 8. Nay, though Christ Ministers come into the most Desperate places that can be,
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as we read in the Acts of the Apostles, notwithstanding the places they went to, were deepely rooted in Idolatry and full of persecuting Jewes,
as we read in the Acts of the Apostles, notwithstanding the places they went to, were deeply rooted in Idolatry and full of persecuting Jews,
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and they were ready to be stoned to death, the people were so madde against their Doctrine;
and they were ready to be stoned to death, the people were so mad against their Doctrine;
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yet they never Preached any where, but they had good successe with some.
yet they never Preached any where, but they had good success with Some.
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When Paul came to Thessalonica, the text notes, some of them beleeved, and joyned in Company with him.
When Paul Come to Thessalonica, the text notes, Some of them believed, and joined in Company with him.
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Act. 17. 4. When he came to Athens, though some mocked, and some hung in suspence,
Act. 17. 4. When he Come to Athens, though Some mocked, and Some hung in suspense,
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like Neuters, that were neither fish, nor flesh, howbeit certaine men clave unto Paul, and beleeved Act. 17. 34. So when he came to Rome. Though some stood out,
like Neuters, that were neither Fish, nor Flesh, howbeit certain men clave unto Paul, and believed Act. 17. 34. So when he Come to Room. Though Some stood out,
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yet some were perswaded, Act. 28. 24. Yea when Philip came to Samaria, though it was a Towne, that was bewitcht, full of sorcery and witchcraft,
yet Some were persuaded, Act. 28. 24. Yea when Philip Come to Samaria, though it was a Town, that was bewitched, full of sorcery and witchcraft,
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and they had even given their soules to the Devill.
and they had even given their Souls to the devil.
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A Minister could hardly come into a worse Towne, yet the people gave heed to those things that he spake.
A Minister could hardly come into a Worse Town, yet the people gave heed to those things that he spoke.
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Act. 8. 6. Nay, the context shewes he had marveilous good successe, the Lord maketh that precious account of the Ministers of the Gospell, that he never bestowes it upon any place, where he hath not some elect;Act. 8. 6. Nay, the context shows he had marvelous good success, the Lord makes that precious account of the Ministers of the Gospel, that he never bestows it upon any place, where he hath not Some elect;
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other blessings God bestows more promiscuously, Reprobates have as great plenty as others. All things come a like to all.
other blessings God bestows more promiscuously, Reprobates have as great plenty as Others. All things come a like to all.
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But this blessing he gives to no place, where he hath not some to save. Either some in the Towne, or some there abouts.
But this blessing he gives to no place, where he hath not Some to save. Either Some in the Town, or Some there about.
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The use of this is, first, Here we are to enquire then what may be the reason that Christs Ministers have so little successe now adayes.
The use of this is, First, Here we Are to inquire then what may be the reason that Christ Ministers have so little success now adays.
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First, Some Ministers have the lesse successe by raysing up of others that have greater.
First, some Ministers have the less success by raising up of Others that have greater.
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As Calvin after Luther. Luther had admirable successe for a time, and then when Calvin came, he did increase, and Luther did decrease.
As calvin After Luther. Luther had admirable success for a time, and then when calvin Come, he did increase, and Luther did decrease.
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So John observed of himselfe, he had admirable successe for a time, but when Christ came, John had the lesse.
So John observed of himself, he had admirable success for a time, but when christ Come, John had the less.
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He must increase but I must decrease. Joh. 3. 30. Againe, it may be peoples unthankfulnesse, for the Ministry of the Word.He must increase but I must decrease. John 3. 30. Again, it may be peoples unthankfulness, for the Ministry of the Word.
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When people have had the Word along time, and yet they will not obey it, may be God sayes to them as he did to the Fig-tree, Never fruit grow on thee more, while the world standeth.
When people have had the Word along time, and yet they will not obey it, may be God Says to them as he did to the Fig tree, Never fruit grow on thee more, while the world Stands.
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Then God sends Esay to make the heart of the people fat. Then Jeremiahs errands most an end to plucke up and to pull downe.
Then God sends Isaiah to make the heart of the people fat. Then Jeremiah's errands most an end to pluck up and to pull down.
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Then John is to say, He that is filthy let him be filthy still. Then Hosea cryes, Ephraim is joyned unto Idols; let him alone.
Then John is to say, He that is filthy let him be filthy still. Then Hosea cries, Ephraim is joined unto Idols; let him alone.
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Thirdly, Some Ministers may be have the lesse successe, for their owne fault in not speading of the net,
Thirdly, some Ministers may be have the less success, for their own fault in not speading of the net,
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when their preaching is little better then reading.
when their preaching is little better then reading.
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True, it may be a man may be converted by reading, as Luther sayes he was.
True, it may be a man may be converted by reading, as Luther Says he was.
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And John Husse by reading Wiclefes bookes.
And John Husse by reading Wiclefes books.
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Austen sayes he was converted by reading the 13. of the Romans and the 14. vers.Austen Says he was converted by reading the 13. of the Romans and the 14. vers.
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There is a Blessing that may be looked for by reading. Blessed is he that readeth Rev. 1. 3. But this is very rare.
There is a Blessing that may be looked for by reading. Blessed is he that readeth Rev. 1. 3. But this is very rare.
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There may a fish or two hang on the net, being let downe on a heape, but that is a chance.
There may a Fish or two hang on the net, being let down on a heap, but that is a chance.
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No, no, it is not the net lapped up together that bringeth in the draught, but hayled out at length and spread all abroad, this closeth in the fish.
No, no, it is not the net lapped up together that brings in the draught, but hailed out At length and spread all abroad, this closeth in the Fish.
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So it is the spreading of the Word, the stretching of it out upon every soule present, this is the way to catch some:
So it is the spreading of the Word, the stretching of it out upon every soul present, this is the Way to catch Some:
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When a Minister labours to hit all. Fourthly, some Ministers may be unsuccessefull for not preaching roughly enough.
When a Minister labours to hit all. Fourthly, Some Ministers may be unsuccessful for not preaching roughly enough.
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Beloved our times are knotty times. Rough hewing is needful.
beloved our times Are knotty times. Rough hewing is needful.
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Now people had need heare of hell and damnation, and wrath and vengeance, against their sins, Some save with feare, as the Apostle speaks, plucking them out of the fire, Jude 23.
Now people had need hear of hell and damnation, and wrath and vengeance, against their Sins, some save with Fear, as the Apostle speaks, plucking them out of the fire, U^de 23.
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Fifthly, Again, May bee a Ministers successe is not seen, may be he is successefull,
Fifthly, Again, May be a Ministers success is not seen, may be he is successful,
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though he shall not live to see it, as Christ sayes, One sowes and another reaps, Joh. 4. 37. as the Prophets sowed, and the Apostles reapt:
though he shall not live to see it, as christ Says, One sows and Another reaps, John 4. 37. as the prophets sowed, and the Apostles reaped:
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So, Beloved, we may sow now, and those that come after us, may bee they shall be the reapers.
So, beloved, we may sow now, and those that come After us, may be they shall be the reapers.
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The present age, now may sow seed for the succeeding. Arbores serit, quae alteri prosuit saeculo.
The present age, now may sow seed for the succeeding. Arbores serit, Quae Alteri prosuit saeculo.
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As the Chinah make their dishes: the Fathers lay them into the fire, and the third generation after takes them out.
As the Chinah make their Dishes: the Father's lay them into the fire, and the third generation After Takes them out.
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Though we doe not see our seeds to come up;
Though we do not see our seeds to come up;
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may be we meet with no harvest, this may be our comfort, if we can but sow, for others afterwards to reap.
may be we meet with no harvest, this may be our Comfort, if we can but sow, for Others afterwards to reap.
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Let us have a care of sowing, many a man that now hears the word,
Let us have a care of sowing, many a man that now hears the word,
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and now is brought up under a good teaching Ministery, though yet he doe not obey it, who knows what God will doe? may be God may cast him into some horrible affliction yet before he dyes,
and now is brought up under a good teaching Ministry, though yet he do not obey it, who knows what God will do? may be God may cast him into Some horrible affliction yet before he dies,
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and sling terrour into his Soule, and then what we have delivered may doe him good:
and sling terror into his Soul, and then what we have Delivered may do him good:
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And therefore we should never lin sowing, though wee never see the Harvest: this should bee our comfort, that the ground hath the seed.
And Therefore we should never lin sowing, though we never see the Harvest: this should be our Comfort, that the ground hath the seed.
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Let us still powre in good examples into our people;
Let us still pour in good Examples into our people;
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Parents into their children, Masters into their servants, Ministers into their hearers, let God alone with it,
Parents into their children, Masters into their Servants, Ministers into their hearers, let God alone with it,
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when, and what, and where the Harvest shall bee.
when, and what, and where the Harvest shall be.
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Lastly, Some Ministers are not godly, and then how can they looke for good successe? as God sayes, If they had stood in my Counsell,
Lastly, some Ministers Are not godly, and then how can they look for good success? as God Says, If they had stood in my Counsel,
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and caused my people to heare my words, then they should have turned them from their evill way, Jer. 23. 22. I dare not say absolutely, that a carnall Minister shall never have good successe in his Ministery.and caused my people to hear my words, then they should have turned them from their evil Way, Jer. 23. 22. I Dare not say absolutely, that a carnal Minister shall never have good success in his Ministry.
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As if a Minister should conclude hee were a good man, because God hath blessed his labours;
As if a Minister should conclude he were a good man, Because God hath blessed his labours;
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No, that is not a good argument: for,
No, that is not a good argument: for,
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First, It is the Word that converts, and not the person of the speaker, I dare not tye God to the goodnesse of any mans person.
First, It is the Word that converts, and not the person of the speaker, I Dare not tie God to the Goodness of any men person.
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God, as he is a Creator he is a wise God, and can write well with a bad pen,
God, as he is a Creator he is a wise God, and can write well with a bad pen,
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and cut well with a blunt naughty knife.
and Cut well with a blunt naughty knife.
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Secondly, Such may bee sent of God, and gifted for the Ministery, and therefore for all that I know, they may bee an Organ of conversion sometimes.
Secondly, Such may be sent of God, and gifted for the Ministry, and Therefore for all that I know, they may be an Organ of conversion sometime.
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Thirdly, Paul rejoyced that Christ was preached by the false Apostles, though it were but of envy, Phil. 1. 15, 16, 17, 18. you will say,
Thirdly, Paul rejoiced that christ was preached by the false Apostles, though it were but of envy, Philip 1. 15, 16, 17, 18. you will say,
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how could he rejoyce in that? that was a wicked manner of Preaching.
how could he rejoice in that? that was a wicked manner of Preaching.
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Why surely hee could not rejoyce in it, but that hee did think that it might doe some good.
Why surely he could not rejoice in it, but that he did think that it might do Some good.
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Fourthly, This may bee thus, or else, no man can be assured of his salvation: For, if a carnall Minister cannot be the meanes of conversion, &c.
Fourthly, This may be thus, or Else, no man can be assured of his salvation: For, if a carnal Minister cannot be the means of conversion, etc.
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Fifthly, They may say at last day, Lord, Lord, wee have Prophesied in thy name,
Fifthly, They may say At last day, Lord, Lord, we have Prophesied in thy name,
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and in thy name have we cast out devils, and yet Christ will say unto them, I know you not, &c. Sixthly, Why else does our Saviour Christ bid people heare the Scribes and Pharisees, but that he implies, they may be a meanes of good to them.and in thy name have we cast out Devils, and yet christ will say unto them, I know you not, etc. Sixthly, Why Else does our Saviour christ bid people hear the Scribes and Pharisees, but that he Implies, they may be a means of good to them.
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Seventhly, Judas was sent out to Preach, Matth. 10. 4. Christ said to him as well as the rest, When yee goe Preach, saying, the Kingdome of Heaven is at hand, ver. 7. Eightly, Experience hath found this to bee true;
Seventhly, Judas was sent out to Preach, Matthew 10. 4. christ said to him as well as the rest, When ye go Preach, saying, the Kingdom of Heaven is At hand, ver. 7. Eighth, Experience hath found this to be true;
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some godly soules have confessed this very thing, that such as now they see to be palpably carnall, have been the means of their conversion, &c. Many helpt Noah to build his Arke that perished in the waters.
Some godly Souls have confessed this very thing, that such as now they see to be palpably carnal, have been the means of their conversion, etc. Many helped Noah to built his Ark that perished in the waters.
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God may make the crowing of a Cock, to be a meanes of a wakning Peters Conscience.
God may make the crowing of a Cock, to be a means of a wakening Peter's Conscience.
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The temptations of the Devill, to be the means of Luthers quickning: and therefore, I doe not simply affirm that carnall Ministers cannot convert.
The temptations of the devil, to be the means of Luthers quickening: and Therefore, I do not simply affirm that carnal Ministers cannot convert.
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But this I say, it is a very rare thing, as Christ sayes, If the blinde lead the blinde, both shall fall into the ditch, Matth. 15. 14. So,
But this I say, it is a very rare thing, as christ Says, If the blind led the blind, both shall fallen into the ditch, Matthew 15. 14. So,
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if a Hypocrite lead a hypocrite, the Drunkard lead the drunkard, &c. It is a woe to a Parish,
if a Hypocrite led a hypocrite, the Drunkard led the drunkard, etc. It is a woe to a Parish,
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when their Ministers are not godly:
when their Ministers Are not godly:
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Woe to the City sayes God, Zeph. 3. 1. why so? Her Prophets are light persons, ver. 4. Woe to such Townes whose Ministers will goe to the Alehouse, whose Ministers will keep company,Woe to the city Says God, Zephaniah 3. 1. why so? Her prophets Are Light Persons, ver. 4. Woe to such Towns whose Ministers will go to the Alehouse, whose Ministers will keep company,
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and bee haile fellow with every vain fellow, whose Ministers will embrace this present world, whose Ministers are proud,
and be hail fellow with every vain fellow, whose Ministers will embrace this present world, whose Ministers Are proud,
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and envious, and malicious, that give a bad example to the people, that depend upon their charge. Woe to them, sayes God.
and envious, and malicious, that give a bad Exampl to the people, that depend upon their charge. Woe to them, Says God.
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The curse of God is upon such Parishes. God hath hardly any intention to save such peoples soules.
The curse of God is upon such Parishes. God hath hardly any intention to save such peoples Souls.
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Or, if he have any of his Elect there, God will save them some other way;
Or, if he have any of his Elect there, God will save them Some other Way;
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as God told the naughty Shepheards.
as God told the naughty Shepherds.
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I, even I will search out my sheep and seek them out, Ezek. 34. 11. that is, I will search them out some other way, I will not do it by you.I, even I will search out my sheep and seek them out, Ezekiel 34. 11. that is, I will search them out Some other Way, I will not do it by you.
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and therefore when he hath a minde to save a poore people, he sends good Ministers among them, or them to good ones.
and Therefore when he hath a mind to save a poor people, he sends good Ministers among them, or them to good ones.
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Turn o backsliding children, sayes God, and I will take you, one of a city, Turn oh backsliding children, Says God, and I will take you, one of a City,
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and two of a family, and I will give you Pastors according to my heart, Jer. 3. 14. &c. God would have none but wise-hearted men to work in his manuall Tabernacle, Exod. 35. 10. how then doe we think he will let fooles,and two of a family, and I will give you Pastors according to my heart, Jer. 3. 14. etc. God would have none but wisehearted men to work in his manual Tabernacle, Exod 35. 10. how then do we think he will let Fools,
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as all carnall Ministers are? &c. Saint Paul said, it was a part of the hope that he had in the presence of Christ, at his comming, that God had made him the instrument of gaining soules to his Kingdome.
as all carnal Ministers Are? etc. Saint Paul said, it was a part of the hope that he had in the presence of christ, At his coming, that God had made him the Instrument of gaining Souls to his Kingdom.
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For what is our hope, or joy, or crown of rejoycing, are not even you in the presence of our Lord Jesus Christ, at his comming? 1 Thess. 2. 19. and hath made a promise to such as convert soules;For what is our hope, or joy, or crown of rejoicing, Are not even you in the presence of our Lord jesus christ, At his coming? 1 Thess 2. 19. and hath made a promise to such as convert Souls;
p-acp r-crq vbz po12 n1, cc n1, cc n1 pp-f vvg, vbr xx av pn22 p-acp dt n1 pp-f po12 n1 np1 np1, p-acp po31 n-vvg? vvn np1 crd crd cc vhz vvn dt n1 p-acp d c-acp vvb n2;
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so runs the Promise, They that turn others to righteousnesse, shall shine as the stars, Dan. 12. 3. indeed this is but a secondary evidence of Salvation, &c. O, Beloved,
so runs the Promise, They that turn Others to righteousness, shall shine as the Stars, Dan. 12. 3. indeed this is but a secondary evidence of Salvation, etc. O, beloved,
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if we could convert any of your Soules, what a comfort would it be? whereas,
if we could convert any of your Souls, what a Comfort would it be? whereas,
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if a man be a wicked man, what hope can he have that God will blesse his labors? nay, he hath said expressely, that if a man will not obey the voyce of the Lord:
if a man be a wicked man, what hope can he have that God will bless his labors? nay, he hath said expressly, that if a man will not obey the voice of the Lord:
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cursed shall he be in the field, and in the house, and so in the Pulpit, in his studies, he cannot look for Gods assistance,cursed shall he be in the field, and in the house, and so in the Pulpit, in his studies, he cannot look for God's assistance,
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as God told the wicked Priests:
as God told the wicked Priests:
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I will curse all your blessings, if ye will not lay it to heart, Mal. 2. 2.I will curse all your blessings, if you will not lay it to heart, Malachi 2. 2.
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Secondly, Another Vse is, does Christ use to blesse and prosper his true Ministers? then let us labour to get this blessing of him.
Secondly, another Use is, does christ use to bless and prosper his true Ministers? then let us labour to get this blessing of him.
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Let us seek to him to give us good successe, O how eager is Paul every where in prayer to God for good successe?
Let us seek to him to give us good success, Oh how eager is Paul every where in prayer to God for good success?
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Thirdly, Another Vse is, if we have not the successe that we could wish, let us not bee discouraged;
Thirdly, another Use is, if we have not the success that we could wish, let us not be discouraged;
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as the Prophet Isaiah sayes, My labour is with the Lord:
as the Prophet Isaiah Says, My labour is with the Lord:
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though Israel be not gathered, yet shall I be glorious, Esa. 49. 4, 5. The Husbandman looseth by an ill crop;though Israel be not gathered, yet shall I be glorious, Isaiah 49. 4, 5. The Husbandman loses by an ill crop;
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I, but if wee bee faithfull, wee shall not loose, though our crop be never so ill,
I, but if we be faithful, we shall not lose, though our crop be never so ill,
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if we have plowed well, and sown well, no matter what the crop bee, wee shall have our pay.
if we have plowed well, and sown well, no matter what the crop be, we shall have our pay.
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If I preach and you repent not, it shall never repent me of my paines, I will preach still.
If I preach and you Repent not, it shall never Repent me of my pains, I will preach still.
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For though my preaching be not a sweet savour, yet it shall bee to God, even in thee, and thou shalt smart for it;
For though my preaching be not a sweet savour, yet it shall be to God, even in thee, and thou shalt smart for it;
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and therefore let us not cease working, many a draught the poore fisher man makes and takes nothing, yet hee leaves not off;
and Therefore let us not cease working, many a draught the poor fisher man makes and Takes nothing, yet he leaves not off;
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many a time is the net of Preaching shot forth, and yet none converted thereby. So it pleaseth God to exercise the patience of his servants.
many a time is the net of Preaching shot forth, and yet none converted thereby. So it Pleases God to exercise the patience of his Servants.
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Yet still the work must bee followed, and the Lords leisure must be waited for. Oftentimes the net taketh fish, and they slip out again;
Yet still the work must be followed, and the lords leisure must be waited for. Oftentimes the net Takes Fish, and they slip out again;
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So, there bee many that seem to be pulled in by the Gospell, neverthelesse they slide away again.
So, there be many that seem to be pulled in by the Gospel, nevertheless they slide away again.
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Again, there is oftentimes brought in into the net, that which is yet good for nothing when it is got, there comes in frogges,
Again, there is oftentimes brought in into the net, that which is yet good for nothing when it is god, there comes in frogs,
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and weeds, and a great deale of trash, which in the end are cast away,
and weeds, and a great deal of trash, which in the end Are cast away,
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and yet for love of the fish, the fisherman is content to hale all in that hee can;
and yet for love of the Fish, the fisherman is content to hale all in that he can;
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So, Beloved, wee draw in many hypocrites, many that prove nought, and yet for hope of good fish, wee must still bee a labouring,
So, beloved, we draw in many Hypocrites, many that prove nought, and yet for hope of good Fish, we must still be a labouring,
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and may be wee may have a good Harvest yet, though yet wee see little likeli-hood.
and may be we may have a good Harvest yet, though yet we see little likelihood.
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Bee not weary of welldoing, sayes the Apostle, for mee shall reape if wee faint not. Gal. 6. 9.be not weary of welldoing, Says the Apostle, for me shall reap if we faint not. Gal. 6. 9.
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Fourthly, another Vse is to you, that you doe not wilfully stand out, to deprive us of good successe.
Fourthly, Another Use is to you, that you do not wilfully stand out, to deprive us of good success.
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The shrewdest turn you can doe your poore Ministers, is to deprive them of the joy of their labours;
The shrewdest turn you can do your poor Ministers, is to deprive them of the joy of their labours;
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the way to rejoyce them, is to imbrace the Gospell they preach, it will bee heavy for you when wee shall groane to God, that we could not perswade any of you.
the Way to rejoice them, is to embrace the Gospel they preach, it will be heavy for you when we shall groan to God, that we could not persuade any of you.
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If thou wilt not now hear that which may profit thee, thou shalt heare one day that which shall make thy heart ake.
If thou wilt not now hear that which may profit thee, thou shalt hear one day that which shall make thy heart ache.
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Goe ye cursed into everlasting fire. Go you cursed into everlasting fire.
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O, remember Sodome, and do not stand out against the Ministers that come from Jesus Christ to you.
Oh, Remember Sodom, and do not stand out against the Ministers that come from jesus christ to you.
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Revel. 3. 1. These things, saith hee, that hath the seven Spirits of God, and the seven Starres.
Revel. 3. 1. These things, Says he, that hath the seven Spirits of God, and the seven Stars.
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HAving done with the inscription of this Epistle, To the Church that is in Sardis write, wee came to the Subscription, containing the person from whom the Epistle is sent.
HAving done with the inscription of this Epistle, To the Church that is in Sardis write, we Come to the Subscription, containing the person from whom the Epistle is sent.
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The Lord Jesus Christ, who is here described from two Royalties of his, First, that he hath The seven Spirits of God, that we have handled already.
The Lord jesus christ, who is Here described from two Royalties of his, First, that he hath The seven Spirits of God, that we have handled already.
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Secondly, that he hath the seven Starres, or the Ministers of the Church. This we have almost finished too;
Secondly, that he hath the seven Stars, or the Ministers of the Church. This we have almost finished too;
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wee shewed you that Christ is said to have the Ministers of the Church five wayes.
we showed you that christ is said to have the Ministers of the Church five ways.
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First, hee hath the sending of them; they have their Mission from him. Secondly, hee hath the delegating of them;
First, he hath the sending of them; they have their Mission from him. Secondly, he hath the delegating of them;
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they have their Commission from him. Thirdly, hee hath the gifting of them; they have their gifts and abilities from him.
they have their Commission from him. Thirdly, he hath the gifting of them; they have their Gifts and abilities from him.
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Fourthly, he hath the prospering or not prospering of them; they have their successe from him.
Fourthly, he hath the prospering or not prospering of them; they have their success from him.
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All these foure I have spoken of already.
All these foure I have spoken of already.
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Now remains the fifth and the last, hee hath the disposing of them, the placing of them in a Town, the continuing of them,
Now remains the fifth and the last, he hath the disposing of them, the placing of them in a Town, the Continuing of them,
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or removing of them, the holding of them up, or the pulling of them down,
or removing of them, the holding of them up, or the pulling of them down,
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as the Apostle speaks, Hee hath the key of David, hee openeth and no man shutteth,
as the Apostle speaks, He hath the key of David, he Openeth and no man shutteth,
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and he shutteth and no man openeth, Rev. 3. 7. that is, he hath all power in the Church, to place it or displace it.and he shutteth and no man Openeth, Rev. 3. 7. that is, he hath all power in the Church, to place it or displace it.
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To settle it or to transplant it, to prescribe or not prescribe, to absolve or to condemne, to save or to destroy, to give Ministers liberty or to take it away.
To settle it or to transplant it, to prescribe or not prescribe, to absolve or to condemn, to save or to destroy, to give Ministers liberty or to take it away.
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As Christ telles the Minister of Philadelphia, I have set before thee an open doore, and no man can shut it.
As christ tells the Minister of Philadelphia, I have Set before thee an open door, and no man can shut it.
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Rev. 3. 8. good Ministers shall have Liberty to preach in their stations, as long as he pleases,
Rev. 3. 8. good Ministers shall have Liberty to preach in their stations, as long as he Pleases,
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and they never can be hindred, till he is pleased so to permit it, or appoint it.
and they never can be hindered, till he is pleased so to permit it, or appoint it.
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So when Paul was at Ephesus though he had never so many adversaries there, that would faine hinder him if they could,
So when Paul was At Ephesus though he had never so many Adversaries there, that would feign hinder him if they could,
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Yet as long as Christ gave him an open doore, to preach and to do good, none of them all could withstand him.
Yet as long as christ gave him an open door, to preach and to do good, none of them all could withstand him.
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A great doore and effectuall is opened unto me, and there are many adversaries, 1 Cor. 16. 9.
A great door and effectual is opened unto me, and there Are many Adversaries, 1 Cor. 16. 9.
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First, Christ hath the placing of his Ministers. As he saith to Ieremiah I have set thee.
First, christ hath the placing of his Ministers. As he Says to Jeremiah I have Set thee.
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So Christ sayes to all his true Ministers, I have set you. God hath set to all men the bounds of their habitations.
So christ Says to all his true Ministers, I have Set you. God hath Set to all men the bounds of their habitations.
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Act. 17. 26. that one man shall dwell here; another there, one in this Parish, another in that Parish.Act. 17. 26. that one man shall dwell Here; Another there, one in this Parish, Another in that Parish.
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How much more does he appoint unto his Ministers their habitations, that John the Baptist shall be in the Wildernesse of Judea, Titus shall be in Creete, Epaphras shall be at Colosse, Epaphroditus at Philippi, Timothy at Ephesus, and the like.
How much more does he appoint unto his Ministers their habitations, that John the Baptist shall be in the Wilderness of Judea, Titus shall be in Crete, Epaphras shall be At Colosse, Epaphroditus At Philippi, Timothy At Ephesus, and the like.
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Nay, he is no Minister of Christ that is not of Christs placing. As the Apostle speakes.
Nay, he is no Minister of christ that is not of Christ placing. As the Apostle speaks.
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Take heed unto your selves and to all the flocke, over which the Holy Ghost hath made you overseers. Take heed unto your selves and to all the flock, over which the Holy Ghost hath made you Overseers.
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Act. 20. 28. Over which the Holy Ghost hath made you overseers. He is a true Minister to this or that Congregation;Act. 20. 28. Over which the Holy Ghost hath made you Overseers. He is a true Minister to this or that Congregation;
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that can say that the Holy Ghost hath made me an overseer to them.
that can say that the Holy Ghost hath made me an overseer to them.
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The Reason is, first, Because no man is a Pastor or a Shepheard to any sheepe, that did not enter in by the doore into those sheep.
The Reason is, First, Because no man is a Pastor or a Shepherd to any sheep, that did not enter in by the door into those sheep.
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He that entreth in by the doore, is a shepheard of the sheep.
He that entereth in by the door, is a shepherd of the sheep.
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Joh. 10. 2. Now who is this doore but Jesus Christ? I am the doore saith he, By me if any man enter in, he shall be saved. As it followes there in the ninth verse.John 10. 2. Now who is this door but jesus christ? I am the door Says he, By me if any man enter in, he shall be saved. As it follows there in the ninth verse.
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As he is the doore, no man can enter into the Ministery rightly but by him.
As he is the door, no man can enter into the Ministry rightly but by him.
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He must have his Letters of Orders from him.
He must have his Letters of Order from him.
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So he is the doore into any flocke, and if a man have not institution and induction from him, he is no Shepheard of the flocke.
So he is the door into any flock, and if a man have not Institution and induction from him, he is no Shepherd of the flock.
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Nay, Christ tells him flatly, he is a theefe and robber, and a hyreling.
Nay, christ tells him flatly, he is a thief and robber, and a hireling.
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When the Danites askt the Levite in Mount Ephraim, who brought thee hither? What makest thou in this place? Judg. 18. 3. ye know he put himselfe there, he sought for the place himselfe,
When the Danites asked the Levite in Mount Ephraim, who brought thee hither? What Makest thou in this place? Judges 18. 3. the know he put himself there, he sought for the place himself,
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and it was maintenance that brought him thither. His owne conscience told him he was a Hyreling.
and it was maintenance that brought him thither. His own conscience told him he was a Hireling.
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He could not say, the Lord brought me hither. He came not in by the doore;
He could not say, the Lord brought me hither. He Come not in by the door;
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Now every true Minister comes in by the doore into a Parish, and therefore he comes in by Jesus Christ.
Now every true Minister comes in by the door into a Parish, and Therefore he comes in by jesus christ.
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Secondly, No Minister can be placed in any Parish, but by the Bishop of the Diocesse.
Secondly, No Minister can be placed in any Parish, but by the Bishop of the Diocese.
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Now Beloved, who ever be Christs substitute, Christ is the maine Bishop of every Diocesse, Christ is the Shepheard and Bishop of our foules, 1 Pet. 2. 25. Indeed there be other Bishops under him, other Shepheards under him, I but he is the great Shepheard of the sheepe, Heb. 13. 20. the Arch Shepheard.
Now beloved, who ever be Christ substitute, christ is the main Bishop of every Diocese, christ is the Shepherd and Bishop of our fowls, 1 Pet. 2. 25. Indeed there be other Bishops under him, other Shepherds under him, I but he is the great Shepherd of the sheep, Hebrew 13. 20. the Arch Shepherd.
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NONLATINALPHABET 1 Pet. 5. 4. The chiefe Shepheard. When the chiefe Shepheard shall appeare.
1 Pet. 5. 4. The chief Shepherd. When the chief Shepherd shall appear.
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Well if he be the chiefe Shepheard, it is fit that he should institute and induct into Pastorall charges.
Well if he be the chief Shepherd, it is fit that he should institute and induct into Pastoral charges.
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Its fit that his word should be followed, in every ones comming into a living, to go no where,
Its fit that his word should be followed, in every ones coming into a living, to go no where,
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but where his word doth allow. To take no care of Soules, but of such as he commits to our custody.
but where his word does allow. To take no care of Souls, but of such as he commits to our custody.
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All true Ministers are his Curats, and therefore if they be not of his placing, they came not in right.
All true Ministers Are his Curats, and Therefore if they be not of his placing, they Come not in right.
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Thirdly, If it be he that must pay them their wages, then reason good, that he should set them on worke.
Thirdly, If it be he that must pay them their wages, then reason good, that he should Set them on work.
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If a man thrust himself into a Parish, it was not Christ that moved him to come there,
If a man thrust himself into a Parish, it was not christ that moved him to come there,
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but forsooth he wanted a Living, he would faine have maintenance, there is so much Per annum, this was his motive, Christ never moved him, this man can look for no wages from Jesus Christ.
but forsooth he wanted a Living, he would feign have maintenance, there is so much Per annum, this was his motive, christ never moved him, this man can look for no wages from jesus christ.
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When he hath gathered in his Tithes or his quarteridge, Christ will tell him as he told the foolish Pharisees, Ye have the record.
When he hath gathered in his Tithes or his quarteridge, christ will tell him as he told the foolish Pharisees, You have the record.
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He that set you on work, he wil pay your wages.
He that Set you on work, he will pay your wages.
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I never set you on work, and therefore ye can look for nothing at my hands.
I never Set you on work, and Therefore you can look for nothing At my hands.
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Certainly if Christ must pay a man his wages, good Reason that he should have the putting of a man into this or that Vineyard.
Certainly if christ must pay a man his wages, good Reason that he should have the putting of a man into this or that Vineyard.
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He called in the Labourers and payd them their wages that gave them their taske. Matt. 3. 20. 8.
He called in the Labourers and paid them their wages that gave them their task. Matt. 3. 20. 8.
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Fourthly, How can they looke for his assistance and Blessing, if they be not placed by him? when the Lord had placed Jeremiah a Prophet in Judah, the Lord undertooke to assist him.
Fourthly, How can they look for his assistance and Blessing, if they be not placed by him? when the Lord had placed Jeremiah a Prophet in Judah, the Lord undertook to assist him.
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I have made thee this day a defenced City and an iron Pillar, and Brazen walles, I will be with thee Jere. 1. 18, 19. A Minister hath need of Christs assistance, where e're he is, his Preaching else will doe little good, his Sermons will be of no effect, Christs assistance and Blessing is all in all.I have made thee this day a defenced city and an iron Pillar, and Brazen walls, I will be with thee Jere. 1. 18, 19. A Minister hath need of Christ assistance, where ever he is, his Preaching Else will do little good, his Sermons will be of no Effect, Christ assistance and Blessing is all in all.
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Moses prayes for Levi, Blesse Lord his substance, and accept the worke of his hands.Moses prays for Levi, Bless Lord his substance, and accept the work of his hands.
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Deut. 33. 11. No man hath more need of Christs blessing to go along with him then a Minister.Deuteronomy 33. 11. No man hath more need of Christ blessing to go along with him then a Minister.
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Now when a Minister is not there where Christ would have him to be, How can hee expect that Christs blessing should be with him? if he can say, Christ would have me here, Christ hath placed me here,
Now when a Minister is not there where christ would have him to be, How can he expect that Christ blessing should be with him? if he can say, christ would have me Here, christ hath placed me Here,
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then he may looke for Christs being with him.
then he may look for Christ being with him.
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Fifthly, what peace of Conscience can they have, when they lye on their death-beds, except they can comfortably say, Lord thou didst place me in this Parish, Lord I came in by the doore, and by no other way.
Fifthly, what peace of Conscience can they have, when they lie on their deathbeds, except they can comfortably say, Lord thou didst place me in this Parish, Lord I Come in by the door, and by no other Way.
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It was not by-ends, nor filthy lucre, nor gaine, as Jeremiah sayes, I did not thrust in my selfe to be a Pastor, Lord thou madest me a Minister to this Congregation, I have faithfully tended those Soules, that thou gavest me to feed, this is a sweet thing.
It was not by-ends, nor filthy lucre, nor gain, as Jeremiah Says, I did not thrust in my self to be a Pastor, Lord thou Madest me a Minister to this Congregation, I have faithfully tended those Souls, that thou Gavest me to feed, this is a sweet thing.
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Ye know people are apt to say, who sent for you, who made you our Minister? we will not acknowledge you to be our Minister.
You know people Are apt to say, who sent for you, who made you our Minister? we will not acknowledge you to be our Minister.
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As Shemaiah said of good Jeremiah; Thou hast made thy self a Prophet to this people, Jer. 29. 27. Now if Jeremiah had not his own Conscience to prove his Institution from God, what a taking had he beene in?
As Shemaiah said of good Jeremiah; Thou hast made thy self a Prophet to this people, Jer. 29. 27. Now if Jeremiah had not his own Conscience to prove his Institution from God, what a taking had he been in?
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Sixthly, And lastly, what comfort else can the people of God have to live under such a mans Ministery,
Sixthly, And lastly, what Comfort Else can the people of God have to live under such a men Ministry,
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unlesse they can say, this is my Minister, set over me in the Lord!
unless they can say, this is my Minister, Set over me in the Lord!
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This is so needfull, that without it, he were as good have no Minister at all.
This is so needful, that without it, he were as good have no Minister At all.
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As the Apostle tells the good people of Colosse, Epaphras is for you a faithfull Minister of Christ, Col. 1. 7. This is their comfort indeed,
As the Apostle tells the good people of Colosse, Epaphras is for you a faithful Minister of christ, Col. 1. 7. This is their Comfort indeed,
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when they can truely affirme that this man is for us a faithfull Minister of Christ.
when they can truly affirm that this man is for us a faithful Minister of christ.
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This Minister is our Minister in Christ.
This Minister is our Minister in christ.
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This is the ground of their Consciences, submitting to his Ministery, and of their receiving of him,
This is the ground of their Consciences, submitting to his Ministry, and of their receiving of him,
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as an Embassador from Christ unto them.
as an Ambassador from christ unto them.
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Now when a man is not placed by Christ in a Parish as their Minister, what joy can they have to heare him? What hope that God will sanctifie his labours among them?
Now when a man is not placed by christ in a Parish as their Minister, what joy can they have to hear him? What hope that God will sanctify his labours among them?
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The use of this is, first;
The use of this is, First;
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For us that are Ministers, that we looke we be of Christs placing, that we may be able to conclude to our people,
For us that Are Ministers, that we look we be of Christ placing, that we may be able to conclude to our people,
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as Paul to the Corinths, Though I be not an Apostle unto others, yet doubtlesse I am an Apostle unto you.
as Paul to the Corinths, Though I be not an Apostle unto Others, yet doubtless I am an Apostle unto you.
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So that we may be able to conclude to our people, doubtlesse I am Christs Minister unto you. As our Saviour Christ sayes.So that we may be able to conclude to our people, doubtless I am Christ Minister unto you. As our Saviour christ Says.
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Who is the faithfull wise Shepheard, Whom his Lord shall make Ruler over his houshold? Luk. 12. 42. Hath the Lord made us Rulers over his houshold? We are all shepheards in such and such Parishes.
Who is the faithful wise Shepherd, Whom his Lord shall make Ruler over his household? Luk. 12. 42. Hath the Lord made us Rulers over his household? We Are all shepherds in such and such Parishes.
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But did the Lord put us there? We are Spirituall Rulers over such and such housholds of God,
But did the Lord put us there? We Are Spiritual Rulers over such and such Households of God,
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but did the Lord make us Rulers over them? otherwise we are not Starres in his hands;
but did the Lord make us Rulers over them? otherwise we Are not Stars in his hands;
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No, We are blazing Comets out of his Orb, if we be Starres in his hands, wee can prove our placing from him.
No, We Are blazing Comets out of his Orb, if we be Stars in his hands, we can prove our placing from him.
uh-dx, pns12 vbr vvg n2 av pp-f po31 n1, cs pns12 vbb n2 p-acp po31 n2, pns12 vmb vvi po12 n-vvg p-acp pno31.
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Secondly, This serves to condemne them that are theeves and intruders into Gods Heritage, that never came in by the doore,
Secondly, This serves to condemn them that Are thieves and intruders into God's Heritage, that never Come in by the door,
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but by some other way, that are hirelings and will leave the sheep, for their own advantage;
but by Some other Way, that Are hirelings and will leave the sheep, for their own advantage;
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Gain makes them take livings, gain makes them chop and change, that never went to Christ for his approbation, it is said of the Apostles that the Rulers and Elders perceived that they had been with Jesus, Act. 4. 13. Those are Ministers of Parishes indeed, that have been with Jesus,
Gain makes them take livings, gain makes them chop and change, that never went to christ for his approbation, it is said of the Apostles that the Rulers and Elders perceived that they had been with jesus, Act. 4. 13. Those Are Ministers of Parishes indeed, that have been with jesus,
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But these men, no man can perceive that ever they have been with Jesus Christ, that ever they had any allowance from him,
But these men, no man can perceive that ever they have been with jesus christ, that ever they had any allowance from him,
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and yet they will bee crowding in into Livings. But I let this passe.
and yet they will be crowding in into Livings. But I let this pass.
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Thirdly, Hath Christ the placing of Ministers? then this is of use unto you, that have Ministers of Christs placing among you.
Thirdly, Hath christ the placing of Ministers? then this is of use unto you, that have Ministers of Christ placing among you.
ord, vhz np1 dt n-vvg pp-f n2? cs d vbz pp-f n1 p-acp pn22, cst vhb n2 pp-f npg1 vvg p-acp pn22.
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Take heed how ye carry your selves under your Ministery. If you doe not obey their Doctrine, you sin against Christ.
Take heed how you carry your selves under your Ministry. If you do not obey their Doctrine, you sin against christ.
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O reject not their reproofes, put not off the Word of God in their mouthes, if ye doe, ye doe not put off men but God.
O reject not their reproofs, put not off the Word of God in their mouths, if you do, you do not put off men but God.
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It was an excellent exhortation of that godly King, Jehosaphat: Heare me, O yee inhabitants of Judah and Jerusalem, beleeve the Lords Prophets and ye shall prosper, 2 Chron. 20. 20. O,
It was an excellent exhortation of that godly King, Jehoshaphat: Hear me, Oh ye inhabitants of Judah and Jerusalem, believe the lords prophets and you shall prosper, 2 Chronicles 20. 20. O,
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if Kings and Princes would do so now, call upon people up and down, O Sirs, beleeve the Lords Prophets and ye shall prosper:
if Kings and Princes would do so now, call upon people up and down, Oh Sirs, believe the lords prophets and you shall prosper:
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Ye that have Gods Ministers among you, beleeve them, may bee when they threaten against all your sinfull courses, they tell you of hell,
You that have God's Ministers among you, believe them, may be when they threaten against all your sinful courses, they tell you of hell,
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and damnation, and heaven and salvation, ye hardly beleeve any such thing: O beleeve them, that it may goe well with you.
and damnation, and heaven and salvation, you hardly believe any such thing: Oh believe them, that it may go well with you.
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Remember they be of Christs placing among you.
remember they be of Christ placing among you.
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He put them into your Pulpits, he gives them the Themes that they preach to you from day to day. Beleeve them.
He put them into your Pulpits, he gives them the Themes that they preach to you from day to day. Believe them.
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Fourthly, Hath Christ the placing of Ministers? then never complain of gracelesse Ministers;
Fourthly, Hath christ the placing of Ministers? then never complain of graceless Ministers;
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O, ye have gracelesse Ministers, and our Minister is not as he should be, he is not a good liver, he does not preach to the Conscience.
Oh, you have graceless Ministers, and our Minister is not as he should be, he is not a good liver, he does not preach to the Conscience.
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People are apt to complaine of Patrons, and such and such causes, but let mee tell you, you murmure against Jesus Christ, every Parish in England might have a good and a godly Minister, a Minister after Gods own heart,
People Are apt to complain of Patrons, and such and such Causes, but let me tell you, you murmur against jesus christ, every Parish in England might have a good and a godly Minister, a Minister After God's own heart,
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for all that I know, if they would goe to Jesus Christ, he hath the placing of Ministers.
for all that I know, if they would go to jesus christ, he hath the placing of Ministers.
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Now what is the reason that there are no more able worthy Ministers every where?
Now what is the reason that there Are no more able worthy Ministers every where?
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Answer, Surely if Christ were sought to, this would quickly be holpen, when Judah had no Ministers in the Captivity, their soules starved for want of good feeding, thousands perisht,
Answer, Surely if christ were sought to, this would quickly be helped, when Judah had no Ministers in the Captivity, their Souls starved for want of good feeding, thousands perished,
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and their soules were quite lost for lack of Vision. What sayes Christ to them.
and their Souls were quite lost for lack of Vision. What Says christ to them.
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Turn ye backsliding children, saith the Lord, for I am marryed unto you, and I will take you one of a city, Turn you backsliding children, Says the Lord, for I am married unto you, and I will take you one of a City,
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and two of a Family, and I will bring you to Zion.and two of a Family, and I will bring you to Zion.
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And I will give you Pastours according to my heart, which shall feed you with knowledge and understanding, Jer. 3. 14, 15. people are subject to murmure,And I will give you Pastors according to my heart, which shall feed you with knowledge and understanding, Jer. 3. 14, 15. people Are Subject to murmur,
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and this is long of such and such, that wee have no better Ministers, whereas the Truth is, it is long of our selves, iniquity abounds every where, the love of many waxes cold, people grow weary of wholsome Doctrine, they have itching eares, they are full fed, any Ministery is good enough for them,
and this is long of such and such, that we have no better Ministers, whereas the Truth is, it is long of our selves, iniquity abounds every where, the love of many Waxes cold, people grow weary of wholesome Doctrine, they have itching ears, they Are full fed, any Ministry is good enough for them,
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if a man prophesie of Wine and strong drink, hee shall even bee the Prophet of this people, Mich. 2. 11. that is, any Prophet is good enough for them, fitter than a better.
if a man prophesy of Wine and strong drink, he shall even be the Prophet of this people, Mich. 2. 11. that is, any Prophet is good enough for them, fitter than a better.
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One that would shew people how to get Bread and Drink, and Wine, and profits, and pleasures;
One that would show people how to get Bred and Drink, and Wine, and profits, and pleasures;
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People would rather hear such a one preach, than to hear of Repentance and Mortification; and Faith, and Holinesse, and the wayes of God, they care not for these things.
People would rather hear such a one preach, than to hear of Repentance and Mortification; and Faith, and Holiness, and the ways of God, they care not for these things.
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The true Preaching of the Word, is as contrary to the disposition of men as can be.
The true Preaching of the Word, is as contrary to the disposition of men as can be.
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Nothing is more irksome unto them, as the Word rightly taught. It goes against their lusts, it crosses their wicked wills.
Nothing is more irksome unto them, as the Word rightly taught. It Goes against their Lustiest, it Crosses their wicked wills.
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They are weary of it, they say unto God depart from us, they will not let Christ reigne in their hearts,
They Are weary of it, they say unto God depart from us, they will not let christ Reign in their hearts,
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therefore we may rather wonder that there is any good Minister in the Kingdome any where, wee are to blesse God,
Therefore we may rather wonder that there is any good Minister in the Kingdom any where, we Are to bless God,
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and pray for our Governours, that wee have any good Ministers at all, the truth is wee deserve not any.
and pray for our Governors, that we have any good Ministers At all, the truth is we deserve not any.
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There is so little Religion every where, so much hypocrisie, so much profession without any power of godlinesse, such a deale of vanity, and unsoundnesse, and hollow-heartednesse;
There is so little Religion every where, so much hypocrisy, so much profession without any power of godliness, such a deal of vanity, and unsoundness, and hollowheartedness;
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nay, among such as have gone for good Christians, so much falsehood and rottennesse, and apostacy, to what end should Christ let us have any more Preaching.
nay, among such as have gone for good Christians, so much falsehood and rottenness, and apostasy, to what end should christ let us have any more Preaching.
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Wee give the world occasion to think, that Preaching is the cause of all this wretchednesse.
we give the world occasion to think, that Preaching is the cause of all this wretchedness.
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What a dishonour is this to Jesus Christ? and therefore no marvaile we have no more, wee may admire the patience of God that wee have any.
What a dishonour is this to jesus christ? and Therefore no marvel we have no more, we may admire the patience of God that we have any.
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Fifthly, Hath Christ the placing of Ministers? then see whether to goe for good Ministers.
Fifthly, Hath christ the placing of Ministers? then see whither to go for good Ministers.
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Christ is the generall Patron of all Livings ▪ Hee can present whom hee will to a Parish,
christ is the general Patron of all Livings ▪ He can present whom he will to a Parish,
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and therefore we should pray unto him.
and Therefore we should pray unto him.
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When our Saviour Christ preached here and there, and saw how the people came out of all Parishes to him, it seems,
When our Saviour christ preached Here and there, and saw how the people Come out of all Parishes to him, it seems,
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though they had Levites in their own Synagogues, yet they did not know how to feed their flocks;
though they had Levites in their own Synagogues, yet they did not know how to feed their flocks;
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they were as sheep for all them without a shepheard ▪ there was hardly ere a good Minister among them all. Mark, what the Text sayes.
they were as sheep for all them without a shepherd ▪ there was hardly ere a good Minister among them all. Mark, what the Text Says.
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Jesus had compassion on them, because they were scattered abroad as sheep having no shepheard: jesus had compassion on them, Because they were scattered abroad as sheep having no shepherd:
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O sayes he, Pray yee therefore the Lord of the Harvest that he would send forth labourers into his harvest, Mat. 9. 38. so much for the first.
Oh Says he, Pray ye Therefore the Lord of the Harvest that he would send forth labourers into his harvest, Mathew 9. 38. so much for the First.
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Secondly, Now as Christ hath the placing of Ministers, so hee hath the continuing of them, as long as hee pleases.
Secondly, Now as christ hath the placing of Ministers, so he hath the Continuing of them, as long as he Pleases.
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Hee continued the Prophet Isaiah in his Ministery during the Reigne of foure Kings.
He continued the Prophet Isaiah in his Ministry during the Reign of foure Kings.
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Hee kept the Prophet Hosea in his function, during the reign of five Kings, though the times were very bad.
He kept the Prophet Hosea in his function, during the Reign of five Kings, though the times were very bad.
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When it was told Christ that Herod sought his life, that hee would not onely put him besides his Ministery, but also his very life;
When it was told christ that Herod sought his life, that he would not only put him beside his Ministry, but also his very life;
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sayes he, Goe tell that Fox, Behold I cast out Devils, and I doe cures to day and to morrow,
Says he, Go tell that Fox, Behold I cast out Devils, and I do cures to day and to morrow,
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and the third day I shall bee perfect, Luk. 13. 32. Christ had his time appointed him by his Father himself,and the third day I shall be perfect, Luk. 13. 32. christ had his time appointed him by his Father himself,
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and hee would Preach all that time out, and all the devills in hell, and all his Enemies on earth should not hinder him.
and he would Preach all that time out, and all the Devils in hell, and all his Enemies on earth should not hinder him.
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So, Beloved, it is with all his Ministers, hee hath set them a time, and hee hath power to continue them all that time.
So, beloved, it is with all his Ministers, he hath Set them a time, and he hath power to continue them all that time.
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I shall preach to day, and to morrow, and such a day, doe the world what they can, they cannot hinder his ministers from preaching, till Christ please, as hee told his people:
I shall preach to day, and to morrow, and such a day, do the world what they can, they cannot hinder his Ministers from preaching, till christ please, as he told his people:
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Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teachers bee removed into a corner any more:
Though the Lord give you the bred of adversity, and the water of affliction, yet shall not thy Teachers be removed into a corner any more:
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But thine eyes shall see thy Teachers. But thine eyes shall see thy Teachers.
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Esa. 30. 20. q. d. though thy Ministers have been put by, yet I will restore them againe,
Isaiah 30. 20. q. worser. though thy Ministers have been put by, yet I will restore them again,
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and they shall not be put by any more. I have power to continue them as long as I will;
and they shall not be put by any more. I have power to continue them as long as I will;
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when he called Noah to preach to the old world, he appointed him 120. years, and hee continued him all that while, whether the wicked world would or no.
when he called Noah to preach to the old world, he appointed him 120. Years, and he continued him all that while, whither the wicked world would or no.
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And the Reason is, first, because Ministers are his Embassadors.
And the Reason is, First, Because Ministers Are his ambassadors.
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Now a King it is in his choyce, how long his Embassadors shall lye Lieger in a forain Country, he hath so many businesses for them to doe,
Now a King it is in his choice, how long his ambassadors shall lie Lieger in a foreign Country, he hath so many businesses for them to do,
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and so long they shall continue there.
and so long they shall continue there.
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So, true ministers are the Embassadors of Christ, as the Apostle Paul speaks, Now then we are Embassadors for Christ,
So, true Ministers Are the ambassadors of christ, as the Apostle Paul speaks, Now then we Are ambassadors for christ,
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as though God did beseech you by us, wee pray you in Christs stead, be reconciled unto God, 2 Cor. 5. 20. we are Christs Ambassadours,
as though God did beseech you by us, we pray you in Christ stead, be reconciled unto God, 2 Cor. 5. 20. we Are Christ ambassadors,
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and therfore he will continue us as long as he list; as long as he hath any busines to doe;
and Therefore he will continue us as long as he list; as long as he hath any business to do;
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as long as he hath any soules to save, any men or women to reconcile to his father,
as long as he hath any Souls to save, any men or women to reconcile to his father,
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or to build up, so long he will continue us.
or to built up, so long he will continue us.
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Its a dolefull signe when Christ takes away his Ministers from a place, its a signe he hath no more soules to save;
Its a doleful Signen when christ Takes away his Ministers from a place, its a Signen he hath no more Souls to save;
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if he had, he would let his Ambassadours lye beseeching still: so that this is one great reason, because, Ministers are His Ambassadours.
if he had, he would let his ambassadors lie beseeching still: so that this is one great reason, Because, Ministers Are His ambassadors.
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Secondly, Because Christ hath all power in Heaven and in Earth, as he told his Apostles,
Secondly, Because christ hath all power in Heaven and in Earth, as he told his Apostles,
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when he sent them out to preach, All power is given to me in Heaven and in Earth, Math. 28. 18, q. d. I have power to send you,
when he sent them out to preach, All power is given to me in Heaven and in Earth, Math. 28. 18, q. worser. I have power to send you,
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and I have power to continue your Ministery as long as I thinke fitting, and I have power to take you away, I have power to ordaine you either for salvation or the damnation of men.
and I have power to continue your Ministry as long as I think fitting, and I have power to take you away, I have power to ordain you either for salvation or the damnation of men.
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Whom I will I can convert by your Sermons, and whom I will I can deliver up to the counsell of their own hearts, that they shall not be converted by you. Now:
Whom I will I can convert by your Sermons, and whom I will I can deliver up to the counsel of their own hearts, that they shall not be converted by you. Now:
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if Christ have all power in Heaven and in Earth, then he hath power to continue his Ministers as long as his will is.
if christ have all power in Heaven and in Earth, then he hath power to continue his Ministers as long as his will is.
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I need not stand to prove this, it is too evident:
I need not stand to prove this, it is too evident:
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he hath power to lengthen his Ministers lives, to prolong their liberties, when he takes away one, he hath power to put in another as good:
he hath power to lengthen his Ministers lives, to prolong their Liberties, when he Takes away one, he hath power to put in Another as good:
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when he meant to take away Elias, he anoynted Elisha in his roome. If their enemies be never so many, he can tye up their hands;
when he meant to take away Elias, he anointed Elisha in his room. If their enemies be never so many, he can tie up their hands;
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he deliverd Paul from the mouth of the Lyon: though fortie men had vowed to take him away by death, he diverted their plot, and continued him still:
he Delivered Paul from the Mouth of the lion: though fortie men had vowed to take him away by death, he diverted their plot, and continued him still:
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nay, when he was in Bonds, yet he was able to get him liberty to go abroad with his keeper,
nay, when he was in Bonds, yet he was able to get him liberty to go abroad with his keeper,
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and to preach the Kingdom of God to as many as came.
and to preach the Kingdom of God to as many as Come.
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Suppose the world be never so mad against Christs Ministers, yet as long as he hath any more worke for them to doe, he can hold off their singers from meddling with them, till they have finished the Taske that hee hath given them to doe. The Use of this is;
Suppose the world be never so mad against Christ Ministers, yet as long as he hath any more work for them to do, he can hold off their singers from meddling with them, till they have finished the Task that he hath given them to do. The Use of this is;
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first, That Ministers should not fear to bee deprived of their liberty, so long as they doe well;
First, That Ministers should not Fear to be deprived of their liberty, so long as they do well;
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indeed if they doe ill, if they bee wicked or idle, or unworthy, such Ministers should fear they doe deserve to be put down.
indeed if they do ill, if they be wicked or idle, or unworthy, such Ministers should Fear they do deserve to be put down.
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But if wee bee godly Ministers, it is our basenesse to feare any such thing.
But if we be godly Ministers, it is our baseness to Fear any such thing.
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Christ hath the continuing of us, our times are not in mens hands, but in his.
christ hath the Continuing of us, our times Are not in men's hands, but in his.
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What a horrible thing is it, that wee should goe against our conscience in any thing,
What a horrible thing is it, that we should go against our conscience in any thing,
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or bee afraid to speak what God bids us, to bee mealemouthed, to bee discouraged with rumours,
or be afraid to speak what God bids us, to be mealemouthed, to be discouraged with rumours,
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or dangers, wee should keep nothing back of the whole counsell of God, wee are starres in his hands,
or dangers, we should keep nothing back of the Whole counsel of God, we Are Stars in his hands,
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and hee hath the continuing of us;
and he hath the Continuing of us;
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though men fight against us, they cannot prevaile against us, till our businesse is all done.
though men fight against us, they cannot prevail against us, till our business is all done.
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As the Lord told the Prophet Jeremiah: They shall fight against thee, but they shall not prevaile against thee,
As the Lord told the Prophet Jeremiah: They shall fight against thee, but they shall not prevail against thee,
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for I am with thee, Jer. 1. 19. Let us then be afraid of nothing but sinne.for I am with thee, Jer. 1. 19. Let us then be afraid of nothing but sin.
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Let us bee afraid to doe any evill, either towards God or towards man; let us be harmlesse in the midst of a crooked, and a perverse generation.
Let us be afraid to do any evil, either towards God or towards man; let us be harmless in the midst of a crooked, and a perverse generation.
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Let us deale faithfully with our people, let us undauntedly Preach, Rebuke, Exhort, with all long suffering and Doctrine, make our faces hard against the wickeds faces, no matter for their railings, their threatning speeches, their malicious accusations,
Let us deal faithfully with our people, let us undauntedly Preach, Rebuke, Exhort, with all long suffering and Doctrine, make our faces hard against the wickeds faces, no matter for their railings, their threatening Speeches, their malicious accusations,
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and not feare, the Lord Jesus hath the continuing of us.
and not Fear, the Lord jesus hath the Continuing of us.
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Secondly, Here we may see the reason why the Gospel continues in any place, a man would wonder it should continue any where,
Secondly, Here we may see the reason why the Gospel continues in any place, a man would wonder it should continue any where,
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because the world cannot abide it.
Because the world cannot abide it.
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Which of the Prophets have not your Fathers persecuted? saves Stephen, Act. 7. 52. They that doe evill, hate the light, it cuts them to the heart;
Which of the prophets have not your Father's persecuted? saves Stephen, Act. 7. 52. They that do evil, hate the Light, it cuts them to the heart;
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Every one hates mee, sayes the Prophet, hee was reproached for the Words sake.
Every one hates me, Says the Prophet, he was reproached for the Words sake.
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Report, say they, and wee will report it. One time they put him into a dungeon;
Report, say they, and we will report it. One time they put him into a dungeon;
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Another time they would have killed him.
another time they would have killed him.
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Shemaiah writ Letters to the high Priest against him, Jer. 29. 25. And yet hee continued his Ministery,Shemaiah writ Letters to the high Priest against him, Jer. 29. 25. And yet he continued his Ministry,
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untill the day of the Captivity. Nay, hee had liberty, when others had their liberty taken away.
until the day of the Captivity. Nay, he had liberty, when Others had their liberty taken away.
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Yee know Christ himself Preached dayly in the Temple, and they took him not, though they gnasht their teeth at his Doctrine,
Ye know christ himself Preached daily in the Temple, and they took him not, though they gnashed their teeth At his Doctrine,
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and sometimes were in the minde to throw him down headlong and break his neck, sometimes to stone him;
and sometime were in the mind to throw him down headlong and break his neck, sometime to stone him;
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yet till his houre was come, he had his liberty.
yet till his hour was come, he had his liberty.
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And the truth is, a man would wonder how any of Gods Ministers have their Liberties continued;
And the truth is, a man would wonder how any of God's Ministers have their Liberties continued;
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when there bee so many Drunkards, so many Enemies of all goodnesse, so many that follow their own ungodly lusts,
when there be so many Drunkards, so many Enemies of all Goodness, so many that follow their own ungodly Lustiest,
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and the Gospel is an eye-sore unto them, and yet in many places it stands still. This is Gods doing.
and the Gospel is an eyesore unto them, and yet in many places it Stands still. This is God's doing.
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You see here Christ hath the continuing of his Ministers; they shall have their liberty, as long as God hath any use for them.
You see Here christ hath the Continuing of his Ministers; they shall have their liberty, as long as God hath any use for them.
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Thirdly, Is it so, that Christ hath the continuing of his Ministers? then this is of use also unto you;
Thirdly, Is it so, that christ hath the Continuing of his Ministers? then this is of use also unto you;
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Now you heare whence to have your good Ministers continued, even by seeking to Jesus Christ, hee can lay a charge upon all the world where they are, to let them alone.
Now you hear whence to have your good Ministers continued, even by seeking to jesus christ, he can lay a charge upon all the world where they Are, to let them alone.
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He can say, Doe my Prophets no harme, Psal. 105. 15. you will say, why? what shall we doe? I Answer;
He can say, Do my prophets no harm, Psalm 105. 15. you will say, why? what shall we do? I Answer;
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first, let us repent of our sinnes, it is our sins that removes the Ministers of God,
First, let us Repent of our Sins, it is our Sins that removes the Ministers of God,
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if we would repent us of our sins, and turn from our wicked wayes, and let the Word work upon our hearts, this would continue the ministery of the Word,
if we would Repent us of our Sins, and turn from our wicked ways, and let the Word work upon our hearts, this would continue the Ministry of the Word,
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as God told Judah, when they should repent of their sins, O sayes hee, I will bee your God,
as God told Judah, when they should Repent of their Sins, Oh Says he, I will be your God,
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and you shall be my people, and my Sanctuary shall be among you for evermore, Ezek. 27. 27, 28. that is, by Sanctuary he meanes his publique Worship, the preaching of his Word,and you shall be my people, and my Sanctuary shall be among you for evermore, Ezekiel 27. 27, 28. that is, by Sanctuary he means his public Worship, the preaching of his Word,
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and other of the meanes of grace, when they repented of their sins, then these should be continued:
and other of the means of grace, when they repented of their Sins, then these should be continued:
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So, Beloved, if yee would repent of your sins, I do not mean one or two, or a few, or so;
So, beloved, if ye would Repent of your Sins, I do not mean one or two, or a few, or so;
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But if there might be a generall Reformation among us, this would fasten the Word among us, as in a sure place.
But if there might be a general Reformation among us, this would fasten the Word among us, as in a sure place.
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Secondly, Let us prize the Gospell, the Gospell loves to stay there where it is welcome:
Secondly, Let us prize the Gospel, the Gospel loves to stay there where it is welcome:
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it will never goe away, if it might have good entertainment, if wee would honour it,
it will never go away, if it might have good entertainment, if we would honour it,
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and glorifie it, and pluck up our affections, in the dearest manner to it, this would preserve it among us for ever.
and Glorify it, and pluck up our affections, in the dearest manner to it, this would preserve it among us for ever.
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The Church of Philadelphia, that used the Word best, had it longest, &c. Our Saviour Christ hath a saying, Into what soever Towne or City yee enter, enquire who is worthy, there abide, Matth. 10. 11. And as hee sayes, Luk. 10. 7. Goe not from house to house.
The Church of Philadelphia, that used the Word best, had it longest, etc. Our Saviour christ hath a saying, Into what soever Town or city ye enter, inquire who is worthy, there abide, Matthew 10. 11. And as he Says, Luk. 10. 7. Go not from house to house.
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The Gospell does not love to change houses till it be urged; so it does not love to change Townes, if it may have good usage;
The Gospel does not love to change houses till it be urged; so it does not love to change Towns, if it may have good usage;
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So, Beloved, if wee would give the Gospell good usage, the Lord would continue it;
So, beloved, if we would give the Gospel good usage, the Lord would continue it;
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like a Guest that is the willinger to stay when he sees he is among Friends.
like a Guest that is the willinger to stay when he sees he is among Friends.
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Thirdly, Let us bring forth the fruits of it.
Thirdly, Let us bring forth the fruits of it.
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The Husbandman will ever continue ploughing of his ground, as long as hee sees it will give him a good crop.
The Husbandman will ever continue ploughing of his ground, as long as he sees it will give him a good crop.
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But when hee perceives it will not quit charges, then hee layes it Fallow.
But when he perceives it will not quit charges, then he lays it Fallow.
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So Christ would have stayed his word still in Judah and Jerusalem, if they would have brought forth competent fruite.
So christ would have stayed his word still in Judah and Jerusalem, if they would have brought forth competent fruit.
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But when once they grew barren, hee said hee would take his Kingdome away.
But when once they grew barren, he said he would take his Kingdom away.
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The Kingdom of God shall be taken away from you, and given to a Nation that will bring forth the fruites thereof, Matth. 21. 43.The Kingdom of God shall be taken away from you, and given to a nation that will bring forth the fruits thereof, Matthew 21. 43.
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Fourthly, Let us bee earnest with God, to have his Gospell continue. Importunity may doe much:
Fourthly, Let us be earnest with God, to have his Gospel continue. Importunity may do much:
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Importunity held Christ a night longer with the Disciples, Luk. 24. 29. Importunity held the Levite three or foure dayes longer then otherwise hee would, Judg. 19. 4, 5, 6, 7. O If wee would bee importunate with Christ to stay his Gospel still;
Importunity held christ a night longer with the Disciples, Luk. 24. 29. Importunity held the Levite three or foure days longer then otherwise he would, Judges 19. 4, 5, 6, 7. O If we would be importunate with christ to stay his Gospel still;
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as Jacob did the Angell, Thou shalt not goe till thou blesse mee, Lord thy Gospell shall not goe till it convert me;
as Jacob did the Angel, Thou shalt not go till thou bless me, Lord thy Gospel shall not go till it convert me;
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and it shall not goe till it convert mee, and it shall convert mee first;
and it shall not go till it convert me, and it shall convert me First;
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if every one would hang upon Christ, to stay his Gospell still, and thou shalt not let it goe till it hath done my soule good, till it hath illightned mine eyes,
if every one would hang upon christ, to stay his Gospel still, and thou shalt not let it go till it hath done my soul good, till it hath enlightened mine eyes,
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and quickned my heart, this would obtaine much; may bee some doe doe thus! as Jeremiah did:
and quickened my heart, this would obtain much; may be Some doe do thus! as Jeremiah did:
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O thou hope of Israel, Why shouldest thou bee as a stranger in the Land, Oh thou hope of Israel, Why Shouldst thou be as a stranger in the Land,
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and as a wayfaring man, that turneth aside to stay for a night, Jer. 14. 8. Alas!and as a wayfaring man, that turns aside to stay for a night, Jer. 14. 8. Alas!
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that would not doe, if there had been many Jeremiah's ▪ to doe thus, then they might have gotten him to stay longer.
that would not do, if there had been many Jeremiah's ▪ to do thus, then they might have got him to stay longer.
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So, may bee some doe cry importunately thus, O thou hope of Jerusalem, &c. And so I fall upon the third thing: ye have heard;
So, may be Some doe cry importunately thus, Oh thou hope of Jerusalem, etc. And so I fallen upon the third thing: you have herd;
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first, how Christ hath the placing of his Ministers; secondly, he hath the continuing of them.
First, how christ hath the placing of his Ministers; secondly, he hath the Continuing of them.
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Thirdly, Now it followes, hee hath the removing of them too.
Thirdly, Now it follows, he hath the removing of them too.
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People are prone to look upon second causes, But Christ is the supreame, hee is the principall cause of this judgement upon men, to take away his Ministers,
People Are prove to look upon second Causes, But christ is the supreme, he is the principal cause of this judgement upon men, to take away his Ministers,
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as the Prophet Isaiah speaks, The Lord of Hoasts doth take away from Jerusalem and from Judah, the mighty man, and the Judge,
as the Prophet Isaiah speaks, The Lord of Hosts does take away from Jerusalem and from Judah, the mighty man, and the Judge,
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and the Prophet, Esa. 3. 1, 2. Whether it bee by death, or removeall, or imprisonment,and the Prophet, Isaiah 3. 1, 2. Whither it be by death, or removal, or imprisonment,
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or suspending, or any other way: It is he that deprives a people of his faithfull Ministers, whosoever be the instrument.
or suspending, or any other Way: It is he that deprives a people of his faithful Ministers, whosoever be the Instrument.
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First, He can take them away by death out of the world, Thus the Lord took away the Prophet Enoch, Genesis 5. 24.
First, He can take them away by death out of the world, Thus the Lord took away the Prophet Enoch, Genesis 5. 24.
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Secondly, He can take them away by removeall, thus he took away Jonas from Israel, and sent him to Niniveh, Jon. 3. 1. Ye know he was a Prophet in Israel, and the Lord removed him thence to the Land of Assyria.
Secondly, He can take them away by removal, thus he took away Jonah from Israel, and sent him to Nineveh, Jon. 3. 1. You know he was a Prophet in Israel, and the Lord removed him thence to the Land of Assyria.
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Thirdly, He can take them away by letting them bee imprisoned, thus he took away John the Baptist, by letting Herod put him into prison,
Thirdly, He can take them away by letting them be imprisoned, thus he took away John the Baptist, by letting Herod put him into prison,
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for telling him of his sins, Mark, 16. 17. So, Ahab imprisoned Michaiah for telling him the truth.
for telling him of his Sins, Mark, 16. 17. So, Ahab imprisoned Michaiah for telling him the truth.
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Fourthly, Hee can take them away by letting them be suspended, and inhibited from Preaching, by letting wicked men have their wills, That say to the Seers, see not,
Fourthly, He can take them away by letting them be suspended, and inhibited from Preaching, by letting wicked men have their wills, That say to the Seers, see not,
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and to the Prophets, prophesie not, Speak to us smooth things, prophesie deceits.
and to the prophets, prophesy not, Speak to us smooth things, prophesy Deceits.
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Esa. 30. 10. Thus King Amaziah silenced the Prophet that reproved him, 2 Chron. 25. 16.Isaiah 30. 10. Thus King Amaziah silenced the Prophet that reproved him, 2 Chronicles 25. 16.
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Fifthly, He can take them away by silencing them himselfe, this is as bad as taking them away for the time,
Fifthly, He can take them away by silencing them himself, this is as bad as taking them away for the time,
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thus himself stopt Ezikels mouth, and made him dumb. Now the Reason why Christ does doe thus, is;
thus himself stopped Ezikels Mouth, and made him dumb. Now the Reason why christ does doe thus, is;
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first, because of the wicked, they will not receive their Doctrine.
First, Because of the wicked, they will not receive their Doctrine.
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Thus the Lord Jesus took away Paul out of Jerusalem. Make haste, get thee quickly out of Jerusalem, for they will not receive thy testimony concerning mee, Acts 22. 18.
Thus the Lord jesus took away Paul out of Jerusalem. Make haste, get thee quickly out of Jerusalem, for they will not receive thy testimony Concerning me, Acts 22. 18.
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Secondly, The Lord does it in regard of his own people, because they begin to forsake their first love.
Secondly, The Lord does it in regard of his own people, Because they begin to forsake their First love.
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This was the reason why the Lord threatned to take away the Ministery of the Word out of Ephesus, I will remove thy Candlestick out of its place,
This was the reason why the Lord threatened to take away the Ministry of the Word out of Ephesus, I will remove thy Candlestick out of its place,
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except thou repent, Revelations 2. 5.except thou Repent, Revelations 2. 5.
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Thirdly, The Lord does this sometimes in regard of the Ministery it self, that it may be more precious afterwards,
Thirdly, The Lord does this sometime in regard of the Ministry it self, that it may be more precious afterwards,
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as it is said there in Samuel, when the Lord had deprived Israel of his Prophets,
as it is said there in Samuel, when the Lord had deprived Israel of his prophets,
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for a matter of fourescore yeares together, O sayes the Text, The Word of God was precious in those dayes,
for a matter of fourescore Years together, Oh Says the Text, The Word of God was precious in those days,
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because there was no open Vision, 1 Sam. 3. 1.Because there was no open Vision, 1 Sam. 3. 1.
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The Use of this is, first, Is it so, that it is Christ that removes Ministers? then this should teach us to mourn before him,
The Use of this is, First, Is it so, that it is christ that removes Ministers? then this should teach us to mourn before him,
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if ever any of our Ministers bee taken away by any meanes, wee should see whose hand is upon us, the hand of the Lord is gone out against us, it is hee that inflicteth this judgement,
if ever any of our Ministers be taken away by any means, we should see whose hand is upon us, the hand of the Lord is gone out against us, it is he that inflicteth this judgement,
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and therefore wee should mourn unto him, as the Church did.
and Therefore we should mourn unto him, as the Church did.
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When all their Prophets were gone, and all Religion went to wrack, and the enemies had burnt up their Synagogues,
When all their prophets were gone, and all Religion went to wrack, and the enemies had burned up their Synagogues,
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and broken up all their godly Assemblies: O how they mourned unto God for it.
and broken up all their godly Assemblies: Oh how they mourned unto God for it.
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O God, why hast thou cast us off? Why does thine anger smoak against the sheepe of thy pasture? Remember thy Congregation, which thou hast purchased of old. Oh God, why hast thou cast us off? Why does thine anger smoke against the sheep of thy pasture? remember thy Congregation, which thou hast purchased of old.
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Remember mount Zion, wherein thou hast dwelt, Psal. 74. 1, 2. this was a heavy judgement indeed, they felt the Lords anger smoake against them then. remember mount Zion, wherein thou hast dwelled, Psalm 74. 1, 2. this was a heavy judgement indeed, they felt the lords anger smoke against them then.
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Why? What was the matter? Wee see not our signes, there is no more any Prophet, Ver. 9.
Why? What was the matter? we see not our Signs, there is no more any Prophet, Ver. 9.
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Secondly, Another Use is, Let us look into the meritorious cause, which is nothing but our sins.
Secondly, another Use is, Let us look into the meritorious cause, which is nothing but our Sins.
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If Gods Ministers be put down at any time, it is our sins that put them down.
If God's Ministers be put down At any time, it is our Sins that put them down.
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For if Christ be the inflicting cause, certainly our sins are the deserving cause;
For if christ be the inflicting cause, Certainly our Sins Are the deserving cause;
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wee can blame none but our own sins, if any thing stop any good Ministers mouth, it is they, it is peoples drunkennesse,
we can blame none but our own Sins, if any thing stop any good Ministers Mouth, it is they, it is peoples Drunkenness,
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and disorder, you are the cause, your unfruitfulnesse, and security, and hypocrisie, and formality, you doe not learn goodnesse and godlinesse under the Word, yee remaine vaine and blinde,
and disorder, you Are the cause, your unfruitfulness, and security, and hypocrisy, and formality, you do not Learn Goodness and godliness under the Word, ye remain vain and blind,
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and hardned in your hearts under the same.
and hardened in your hearts under the same.
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What Parishes more disorderly, than those where most preaching is, where is more hatred of word,
What Parishes more disorderly, than those where most preaching is, where is more hatred of word,
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and vertue, and piety then there? where is more railing at a good life,
and virtue, and piety then there? where is more railing At a good life,
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and holy walking, and such as desire to doe well? the more preaching people hear,
and holy walking, and such as desire to do well? the more preaching people hear,
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for the most part, the worse they grow.
for the most part, the Worse they grow.
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People come to Church it may bee, but they make it a cloake for their villanies, they will give us the hearing,
People come to Church it may be, but they make it a cloak for their villainies, they will give us the hearing,
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but no obedience, no practise, no Reformation, no signe of amendment, no love, no truth, no faithfulnesse, no communion at all, welaneare, where most Preaching is!
but no Obedience, no practice, no Reformation, no Signen of amendment, no love, no truth, no faithfulness, no communion At all, welaneare, where most Preaching is!
cc-acp dx n1, dx n1, dx n1, dx n1 pp-f n1, dx n1, dx n1, dx n1, dx n1 p-acp d, av, c-crq av-ds vvg vbz!
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if any thing stop our mouthes, this will doe it.
if any thing stop our mouths, this will do it.
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And indeed what may men think of us, but that wee are a company of hypocrites, and teachers of vanities;
And indeed what may men think of us, but that we Are a company of Hypocrites, and Teachers of vanities;
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what are these Preachers, wee see little good they doe, what becomes of all their Preaching, factions and odde opinions, in one Towne,
what Are these Preachers, we see little good they do, what becomes of all their Preaching, factions and odd opinions, in one Town,
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and dissolutenesse and all manner of licensiousnesse in another.
and dissoluteness and all manner of licensiousnesse in Another.
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If the whole world should let us alone, I verily feare God himselfe would put us down immediately, in the end.
If the Whole world should let us alone, I verily Fear God himself would put us down immediately, in the end.
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So many scandals, so many thousand offences are given every day, that its a wonder wee stand as we doe.
So many scandals, so many thousand offences Are given every day, that its a wonder we stand as we do.
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That the Lord of heaven lets any Minister in England, come into a Pulpit more; nothing but pride, and self-conceits, and selftrustings, and feared consciences, dead hearts, and profanenesse;
That the Lord of heaven lets any Minister in England, come into a Pulpit more; nothing but pride, and self-conceits, and selftrustings, and feared Consciences, dead hearts, and profaneness;
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unlesse it be a very little handfull;
unless it be a very little handful;
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O Beloved, if where preaching is, it were honoured as it ought to bee, and obeyed as it should,
Oh beloved, if where preaching is, it were honoured as it ought to be, and obeyed as it should,
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if people would doe as we teach, I dare be bold to affirme wee might Preach long enough.
if people would do as we teach, I Dare be bold to affirm we might Preach long enough.
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If our Townes would sweetly reforme, set up good Government, root out all disorders and cursed abuses, live like Christians indeed, be humble,
If our Towns would sweetly reform, Set up good Government, root out all disorders and cursed Abuses, live like Christians indeed, be humble,
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and sober, and loving, and dutifull to God and Man;
and Sobrium, and loving, and dutiful to God and Man;
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Giving to Caesar the things that are Caesars, and to God the things that are Gods. If we would feare God, and honour the King:
Giving to Caesar the things that Are Caesars, and to God the things that Are God's If we would Fear God, and honour the King:
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Reverence Gods Courts, obey the voyce of his servants, love Christ and his word, above our appointed food, this would lengthen the Ministery of the Land, this would bee a meanes for the establishing of Gods Kingdome among us, Christ would never repent that ever hee sent his Gospell unto us, where wee have some, wee should have more, where we have more, wee should have a hundred times more,
reverence God's Courts, obey the voice of his Servants, love christ and his word, above our appointed food, this would lengthen the Ministry of the Land, this would be a means for the establishing of God's Kingdom among us, christ would never Repent that ever he sent his Gospel unto us, where we have Some, we should have more, where we have more, we should have a hundred times more,
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as the Apostle Peter sayes, Who is he that will harme you, if yee be followers of that which is good, 1 Pet. 3. 13.
as the Apostle Peter Says, Who is he that will harm you, if ye be followers of that which is good, 1 Pet. 3. 13.
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Thirdly, Another Use is, is it Christ that takes away Ministers, either by death, or restraining,
Thirdly, another Use is, is it christ that Takes away Ministers, either by death, or restraining,
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or by any other way? Then let it bee a meanes to exhort us to repent of our sinnes, that Christ may still give a doore of utterance to his Ministers, that they may still speak in his name.
or by any other Way? Then let it be a means to exhort us to Repent of our Sins, that christ may still give a door of utterance to his Ministers, that they may still speak in his name.
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This should move us to seek God. When Peter was cast into prison.
This should move us to seek God. When Peter was cast into prison.
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O what fasting, and crying, and praying was there to God for him, till hee was restored again, Act. 12. 5. they did not goe to Herod to restore him;
O what fasting, and crying, and praying was there to God for him, till he was restored again, Act. 12. 5. they did not go to Herod to restore him;
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No, they knew Christ was hee that tooke him from the Church, whoever were the instrument,
No, they knew christ was he that took him from the Church, whoever were the Instrument,
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therefore they sought to Heaven for him again, if any peoples Ministery bee gone, this is the best way to fetch them again.
Therefore they sought to Heaven for him again, if any peoples Ministry be gone, this is the best Way to fetch them again.
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Paul knew this to bee true, and therefore when hee was in prison at Rome, hee writes to Philemon thus.Paul knew this to be true, and Therefore when he was in prison At Room, he writes to Philemon thus.
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I trust that through your prayers, I shall be given unto you. I trust that through your Prayers, I shall be given unto you.
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Philemon v. 22. Nay, hee is so confident that if people would but cry hard for him to God, that hee should quickly bee enlarged.
Philemon v. 22. Nay, he is so confident that if people would but cry hard for him to God, that he should quickly be enlarged.
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Nay, sayes hee, prepare mee a lodging, for I trust that through your prayers I should be given unto you.
Nay, Says he, prepare me a lodging, for I trust that through your Prayers I should be given unto you.
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q. d. I make no question but I shall out of prison, if you will but bee earnest with God.q. worser. I make no question but I shall out of prison, if you will but be earnest with God.
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So, also it seems the Authour to the Hebrews, was restrained from Preaching.
So, also it seems the Author to the Hebrews, was restrained from Preaching.
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Now mark what an exhortation hee uses, Pray for us, sayes hee, and I beseech you the rather to doe this, that I may bee restored unto you the sooner, Heb. 13. 18, 19.
Now mark what an exhortation he uses, Pray for us, Says he, and I beseech you the rather to do this, that I may be restored unto you the sooner, Hebrew 13. 18, 19.
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Thus I have finished this part of the Description of Jesus Christ, That hath the seven Starres in his hand, and the whole Subscription too:
Thus I have finished this part of the Description of jesus christ, That hath the seven Stars in his hand, and the Whole Subscription too:
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These things saith hee that hath the seven Spirits of God, and the seven Starres. I come now to the Epistle it self.These things Says he that hath the seven Spirits of God, and the seven Stars. I come now to the Epistle it self.
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I know thy works, that thou hast a name, that thou livest and art dead, but of this more, &c.
I know thy works, that thou hast a name, that thou Livest and art dead, but of this more, etc.
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REVEL. 3. 1. And unto the Angel of the Church in Sardis, write, These things saith hee that hath the seven Spirits of God,
REVEL. 3. 1. And unto the Angel of the Church in Sardis, write, These things Says he that hath the seven Spirits of God,
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and the seven starres, I know thy works, that thou hast a name that thou livest, and art dead.
and the seven Stars, I know thy works, that thou hast a name that thou Livest, and art dead.
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I know thy works, &c. Revel. 3. 1. I know thy workes, &c. YE have heard two things concerning this Epistle.
I know thy works, etc. Revel. 3. 1. I know thy works, etc. you have herd two things Concerning this Epistle.
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First, the Inscription, that declareth the person to whom it was sent, To the Angel of the Church in Sardis write. That is, it was sent principally to the Minister of the Church in the Town of Sardis, and also to the Christians that were in that Church.
First, the Inscription, that Declareth the person to whom it was sent, To the Angel of the Church in Sardis write. That is, it was sent principally to the Minister of the Church in the Town of Sardis, and also to the Christians that were in that Church.
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Secondly, the subscription that declareth from whom it was sent, These things saith hee that hath the seven Spirits of God, and the seven Stars:
Secondly, the subscription that Declareth from whom it was sent, These things Says he that hath the seven Spirits of God, and the seven Stars:
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that is, it was sent from Jesus Christ.
that is, it was sent from jesus christ.
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Now we come to the third thing, and that is the subject matter of this Epistle, which consists of three things.
Now we come to the third thing, and that is the Subject matter of this Epistle, which consists of three things.
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First, a Reprehension of the sins of the Minister, and the body of his congregation. Secondly, a Direction, or the shewing of the remedy, for the curing of their sins.
First, a Reprehension of the Sins of the Minister, and the body of his congregation. Secondly, a Direction, or the showing of the remedy, for the curing of their Sins.
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Thirdly, a Commendation of some particular persons in that Congregation, that were not carryed away with the sins of the times.
Thirdly, a Commendation of Some particular Persons in that Congregation, that were not carried away with the Sins of the times.
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The reprehension is either in generall, I know thy works, that is, I know them all,
The reprehension is either in general, I know thy works, that is, I know them all,
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and I know them to be stark nought for the most part, what-ever they seem, they may seem to be very good,
and I know them to be stark nought for the most part, whatever they seem, they may seem to be very good,
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but I tell you plainly, I know them all what they be, q. d. Generally they are stark nought.
but I tell you plainly, I know them all what they be, q. worser. Generally they Are stark nought.
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And then in particular hee instances in two:
And then in particular he instances in two:
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first, the sin of hypocrisie, or seeming to be good, Thou hast a name that thou livest.
First, the since of hypocrisy, or seeming to be good, Thou hast a name that thou Livest.
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Secondly, the sin of deadnesse of heart; But thou art dead. This is the reprehension, or the reproof.
Secondly, the since of deadness of heart; But thou art dead. This is the reprehension, or the reproof.
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Then follows the Direction, or the shewing of the remedy, for he does not reprove them out of any ill will, but for their good.
Then follows the Direction, or the showing of the remedy, for he does not reprove them out of any ill will, but for their good.
av vvz dt n1, cc dt vvg pp-f dt n1, c-acp pns31 vdz xx vvi pno32 av pp-f d j-jn n1, cc-acp p-acp po32 j.
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And therefore he prescribes them a remedy, and the remedy is twofold: The first is, to strengthen the things that remain, that are ready to dye. v. 2. q. d.
And Therefore he prescribes them a remedy, and the remedy is twofold: The First is, to strengthen the things that remain, that Are ready to die. v. 2. q. worser.
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as many of you as are not quite and clean dead, stir up your selves, quicken up your hearts;
as many of you as Are not quite and clean dead, stir up your selves, quicken up your hearts;
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and this is, first illustrated by shewing how they should doe thus. Be watchfull sayes he, q. d. thats the reason why ye languish on this fashion,
and this is, First illustrated by showing how they should do thus. Be watchful Says he, q. worser. thats the reason why you languish on this fashion,
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and ye will languish more and more, because yee are not watchfull, therefore be watchfull: and then it is urged by rendring a motive to use this remedy:
and you will languish more and more, Because ye Are not watchful, Therefore be watchful: and then it is urged by rendering a motive to use this remedy:
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For I have not found thy workes perfect before God, that is, thou art hardly sincere a jot, thou art full of hypocrisie,For I have not found thy works perfect before God, that is, thou art hardly sincere a jot, thou art full of hypocrisy,
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and formality, and thou wilt lose all thy labour, if thou dost not look well about thee;
and formality, and thou wilt loose all thy labour, if thou dost not look well about thee;
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therefore shake up thy self, and strengthen the things, &c. this is the first remedy. The second remedy is to repent, v. 3. and this is amplified by shewing how,
Therefore shake up thy self, and strengthen the things, etc. this is the First remedy. The second remedy is to Repent, v. 3. and this is amplified by showing how,
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and that is two wayes, 1. Remember how &c. i.e. consider how thou hast been taught,
and that is two ways, 1. remember how etc. i.e. Consider how thou hast been taught,
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and bewail thy declinings, for thou art horribly departed from what thou hast heard out of the Word. 2. Hold fast. i.e. so bewaile thy warpings and degeneratings, that thou mayest get up again,
and bewail thy declinings, for thou art horribly departed from what thou hast herd out of the Word. 2. Hold fast. i.e. so bewail thy warp and degeneratings, that thou Mayest get up again,
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and hold thee fast there, when thou art up.
and hold thee fast there, when thou art up.
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Now lest they should neglect the using of this remedy, the Lord Jesus sharpens his speech with a threatning, telling them the danger if they will not be awakened, if therefore thou shalt not watch, I will come on thee as a thief,
Now lest they should neglect the using of this remedy, the Lord jesus sharpens his speech with a threatening, telling them the danger if they will not be awakened, if Therefore thou shalt not watch, I will come on thee as a thief,
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and thou shalt not know, &c. Thus you see the remedy.and thou shalt not know, etc. Thus you see the remedy.
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Then the next thing is the commemoration of some slain persons, raw Birds, that were not carryed away with the sins of the times,
Then the next thing is the commemoration of Some slave Persons, raw Birds, that were not carried away with the Sins of the times,
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and in the common deadnesse of the Congregation, where they lived, and these hee does commend very much.
and in the Common deadness of the Congregation, where they lived, and these he does commend very much.
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And then an incouragement to give them an excellent promise. The commendation is in these words.
And then an encouragement to give them an excellent promise. The commendation is in these words.
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Thou hast a few names even in Sardis, which have not defiled their garments, vers. 4. That is, there be some among you,
Thou hast a few names even in Sardis, which have not defiled their garments, vers. 4. That is, there be Some among you,
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though they be but a few;
though they be but a few;
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and he commends them for two things. 1. From the place, that they could be in Sardis, and yet keepe their quickning.
and he commends them for two things. 1. From the place, that they could be in Sardis, and yet keep their quickening.
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Thou hast a few names even in Sardis.
Thou hast a few names even in Sardis.
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Even in Sardis, q. d. in dead Sardis, even there be some lively Christians, that are not dead. 2. from the quality of their care expressed by a metaphor of keeping their garments cleane, which have not defiled their garments, that is, they have been very carefull indeed, that they are not sooted and soyled with so many ill examples;
Even in Sardis, q. worser. in dead Sardis, even there be Some lively Christians, that Are not dead. 2. from the quality of their care expressed by a metaphor of keeping their garments clean, which have not defiled their garments, that is, they have been very careful indeed, that they Are not sooted and soiled with so many ill Examples;
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though others be dead, yet they will not be dead too for company. And then their promise followes for their encouragement in these words.
though Others be dead, yet they will not be dead too for company. And then their promise follows for their encouragement in these words.
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They shall walke after me in white, in the same verse; that is, I will give them the grace of presence,
They shall walk After me in white, in the same verse; that is, I will give them the grace of presence,
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and will keepe them unspotted unto my Heavenly Kingdome and Glory; and hee addes a reason why hee makes them such a promise, in these words. For they are worthy;
and will keep them unspotted unto my Heavenly Kingdom and Glory; and he adds a reason why he makes them such a promise, in these words. For they Are worthy;
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not as though they did merit presence and glory; no;
not as though they did merit presence and glory; no;
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but they are worthy in Christ, and Christ hath made them meet to be made partakers of this mercy.
but they Are worthy in christ, and christ hath made them meet to be made partakers of this mercy.
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Thus you see the matter of the example.
Thus you see the matter of the Exampl.
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Well, now to come to the reproofe, and first in generall, I know thy workes, that is, I know them all,
Well, now to come to the reproof, and First in general, I know thy works, that is, I know them all,
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and I know them to be starke naught for the most part, what ever they seeme;
and I know them to be stark nought for the most part, what ever they seem;
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they may seeme to be very good and godly;
they may seem to be very good and godly;
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but be it knowne unto you, I know them all, what they be, q. d. generally they are starke naught.
but be it known unto you, I know them all, what they be, q. worser. generally they Are stark nought.
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The first point wee hence gather is that the Lord knowes every mans ill courses;
The First point we hence gather is that the Lord knows every men ill courses;
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hee is privy to every mans sinnes, though men carry them never so cleverly & closely, yet he knows them.
he is privy to every men Sins, though men carry them never so cleverly & closely, yet he knows them.
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First, he sees mens sinfull workes;
First, he sees men's sinful works;
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they can do nothing, but hee sees it, as Elihu speakes, his eyes are upon the wayes of men,
they can do nothing, but he sees it, as Elihu speaks, his eyes Are upon the ways of men,
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and hee seeth all their goings.
and he sees all their goings.
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There is no darknesse nor shadow of death, where the workes of iniquity may hide themselves, Job. 34. 21, 22. what ever evill men doe, they cannot hide it from him;There is no darkness nor shadow of death, where the works of iniquity may hide themselves, Job. 34. 21, 22. what ever evil men do, they cannot hide it from him;
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they may go into a house, and thinke to shut out all men from seeing of them,
they may go into a house, and think to shut out all men from seeing of them,
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but they cannot shut him out;
but they cannot shut him out;
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they cannot get out of his sight be they never so private, and who sees them? yet the Lord sees them.
they cannot get out of his sighed be they never so private, and who sees them? yet the Lord sees them.
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Secondly, hee knows every syllable that men speake at any time, as David sayes, There is not a word in my Tongue,
Secondly, he knows every syllable that men speak At any time, as David Says, There is not a word in my Tongue,
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but lo O Lord thou knowest it altogether, Ps. 13. 4. The Prophet Elisha could tell what the King of Aram spake in his privy chamber, 2 Kings 6. 12. the Lord can tell what words people speake under the Rose;but lo Oh Lord thou Knowest it altogether, Ps. 13. 4. The Prophet Elisha could tell what the King of Aram spoke in his privy chamber, 2 Kings 6. 12. the Lord can tell what words people speak under the Rose;
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what they say in their beds, what they whisper in their close meetings, what they belch out on their Alebenches.
what they say in their Beds, what they whisper in their close meetings, what they belch out on their Albanians.
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Enoch sayes he wil have them all up at the day of judgment, nay if a word be but at the Tongues end, hee hears it.Enoch Says he will have them all up At the day of judgement, nay if a word be but At the Tongues end, he hears it.
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Thirdly, hee knowes every thought in mens hearts, as Moses sayes, and God saw that the wickednesse of man was great upon the Earth,
Thirdly, he knows every Thought in men's hearts, as Moses Says, and God saw that the wickedness of man was great upon the Earth,
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and the very imagination of the thoughts of his heart was onely evill continually, Gen. 6. 5. Though mens thoughts be sly things,and the very imagination of the thoughts of his heart was only evil continually, Gen. 6. 5. Though men's thoughts be sly things,
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and are out of mens eyes, and Divells eyes, and Angels eyes, yet they are not out of his eye, he sees what men think.
and Are out of men's eyes, and Devils eyes, and Angels eyes, yet they Are not out of his eye, he sees what men think.
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Fourthly, he knowes all that ever a man hath done in times past;
Fourthly, he knows all that ever a man hath done in times past;
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he revealed unto Moses what Adam did in the Garden, what Cain in the sield, what bragges Lamech used before his Wives, what villany Lots Daughters did in the night time, many 100 years after they were done.
he revealed unto Moses what Adam did in the Garden, what Cain in the sealed, what brags Lamech used before his Wives, what villainy Lots Daughters did in the night time, many 100 Years After they were done.
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He knowes what was done yesterday and tother day, and tother day, seven hundred hundred yeares agoe.
He knows what was done yesterday and tother day, and tother day, seven hundred hundred Years ago.
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Hee hath a Kalender of all the sinnes of men ever since the beginning of the World;
He hath a Calendar of all the Sins of men ever since the beginning of the World;
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what people did in their childhood, what in their youth, what in their manhood, though they themselves have forgotten, yet he remembers;
what people did in their childhood, what in their youth, what in their manhood, though they themselves have forgotten, yet he remembers;
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Ther's no time out of minde unto Him: as Solomon sayes, God requireth that whch is past, Eccl. 3. 15.
Ther's no time out of mind unto Him: as Solomon Says, God requires that which is past, Ecclesiastes 3. 15.
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Fifthly, he knowes what sinnes men will commit hereafter; Christ told his Apostles before hand, what wicked dealings they should meet with;
Fifthly, he knows what Sins men will commit hereafter; christ told his Apostles before hand, what wicked dealings they should meet with;
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the Lord told Moses what Pharaoh would do, before he went to him, I know he will not let you go, Exod. 3. 19. So likewise when the children of Israel were in the Wildernesse, the Lord told them even then that he knew all the wickednesse that ever they would doe when they came into Canaan.
the Lord told Moses what Pharaoh would do, before he went to him, I know he will not let you go, Exod 3. 19. So likewise when the children of Israel were in the Wilderness, the Lord told them even then that he knew all the wickedness that ever they would do when they Come into Canaan.
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I know their imaginations even now sayes he, before I have brought them into the Land which Isware, Deut. 31. 21.I know their Imaginations even now Says he, before I have brought them into the Land which Isware, Deuteronomy 31. 21.
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Sixthly, Hee knowes not onely what sinnes they have committed heretofore, nor onely what they will commit hereafter,
Sixthly, He knows not only what Sins they have committed heretofore, nor only what they will commit hereafter,
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but also he knowes what they would commit, in such and such cases. Hee knew Abimelech would have taken Sarah, if hee had not hindred him.
but also he knows what they would commit, in such and such cases. He knew Abimelech would have taken Sarah, if he had not hindered him.
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He knew that the men of Keilah would betray David, if hee should stay there, 1 Sam. 23. 12. He knowes what a rich man would do if hee were poore;
He knew that the men of Keilah would betray David, if he should stay there, 1 Sam. 23. 12. He knows what a rich man would do if he were poor;
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what a poore man would do if he were rich;
what a poor man would do if he were rich;
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He knowes that such a one would play the apostate, rather then loose all his living;
He knows that such a one would play the apostate, rather then lose all his living;
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Hee knowes that such a man would do mischiefe, if hee had wherewithall; hee sees what is in every mans heart, what lies particularly in every mans nature;
He knows that such a man would do mischief, if he had wherewithal; he sees what is in every men heart, what lies particularly in every men nature;
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It may be her's one that dyes in his infancy, the Lord knowes what hee would have done,
It may be hers one that dies in his infancy, the Lord knows what he would have done,
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if hee had lived till hee was a man;
if he had lived till he was a man;
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here's one that dyes at 40, the Lord knowes what a wretch hee would have been,
here's one that dies At 40, the Lord knows what a wretch he would have been,
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if he had lived to twenty or thirty years longer;
if he had lived to twenty or thirty Years longer;
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here's one that dwells now in a good family, it may be now hee conformes to good duties, he does not flye out,
here's one that dwells now in a good family, it may be now he conforms to good duties, he does not fly out,
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but the Lord knowes how he would be a very rakeshame; if hee lived in another place.
but the Lord knows how he would be a very rakeshame; if he lived in Another place.
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Seventhly, the Lord knowes what men are and what they have beene, and what they will be,
Seventhly, the Lord knows what men Are and what they have been, and what they will be,
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as he knowes all their thoughts, words and works, He knowes all their dispositions, their persons, their natures, their qualities, their affections,
as he knows all their thoughts, words and works, He knows all their dispositions, their Persons, their nature's, their qualities, their affections,
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and ends and aymes, and motives and estates;
and ends and aims, and motives and estates;
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hee knowes how many are rotten though they professe never so much, how many are unfound though they be never so well esteemed in the Church;
he knows how many Are rotten though they profess never so much, how many Are unfound though they be never so well esteemed in the Church;
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Hee knowes in what estate every man stands in. He knowes vaine men, he feeth wickednesse also;
He knows in what estate every man Stands in. He knows vain men, he feeth wickedness also;
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will not he then punish it? Job. 11. 11. The reasons of this point, that God knowes all mens sinnes and sinfull courses, hee knowes all that they ever have done,will not he then Punish it? Job. 11. 11. The Reasons of this point, that God knows all men's Sins and sinful courses, he knows all that they ever have done,
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or doe doe, or will doe, or can doe or would doe are:
or do do, or will do, or can do or would do Are:
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First, because God is infinite in knowledge, as David sayes, his understanding is infinite, Psal. 147. 5 as the Prophet Esay sayes, ther's no searching of his understanding, Isa. 40. 28. well,
First, Because God is infinite in knowledge, as David Says, his understanding is infinite, Psalm 147. 5 as the Prophet Isaiah Says, ther's no searching of his understanding, Isaiah 40. 28. well,
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if he be infinite in Knowledge, what can a poore Creature keepe close from him? who can hide his iniquities from him? who can set such a colour upon his wicked devises that hee can not discover them? let a man excuse himselfe, may be his excuses may passe currant among men,
if he be infinite in Knowledge, what can a poor Creature keep close from him? who can hide his iniquities from him? who can Set such a colour upon his wicked devises that he can not discover them? let a man excuse himself, may be his excuses may pass currant among men,
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but God must needs know the falsenesse of his excuses, and that they are but Fig leaves:
but God must needs know the falseness of his excuses, and that they Are but Fig leaves:
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men may pretend what they will, and deny what they will with an impudent forehead,
men may pretend what they will, and deny what they will with an impudent forehead,
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and set a good face upon what they will and this may goe unperceived among men;
and Set a good face upon what they will and this may go unperceived among men;
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but Gods understanding is infinite, and therefore hee knowes all that men do, he knows how every man stands affected unto him, he knows how people come to Church,
but God's understanding is infinite, and Therefore he knows all that men do, he knows how every man Stands affected unto him, he knows how people come to Church,
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and whether they meane to doe what they have been taught, whether they meane to reforme what they have been reproved for;
and whither they mean to do what they have been taught, whither they mean to reform what they have been reproved for;
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for, He is infinite in Knowledge, and therefore he is privy to all the sins of men.
for, He is infinite in Knowledge, and Therefore he is privy to all the Sins of men.
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Secondly, as he is omniscient, so he is omnipresent; he is present every where;
Secondly, as he is omniscient, so he is omnipresent; he is present every where;
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whether can any Creature goe from his presence? if hee goe into Bed, or Chamber,
whither can any Creature go from his presence? if he go into Bed, or Chamber,
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or Closet, or Street, or high way, or Alehouse, or Drabhouse, home or abroad, hee can go howhere but where God is,
or Closet, or Street, or high Way, or Alehouse, or Drabhouse, home or abroad, he can go howhere but where God is,
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and how can hee doe ought, but God must needs see him? God himselfe argues on this manner, Can any hide himselfe in secret places, that I should not see him ▪ 〈 ◊ 〉 not I fill Heaven and earth? sayth the Lord, Jer. 23. 24. q•d if I be every where, I must needs be able to see every where.
and how can he do ought, but God must needs see him? God himself argues on this manner, Can any hide himself in secret places, that I should not see him ▪ 〈 ◊ 〉 not I fill Heaven and earth? say the Lord, Jer. 23. 24. q•d if I be every where, I must needs be able to see every where.
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Thirdly, the Lord is omniprovident, as I may so speak, hee hath a hand either in the making of all things,
Thirdly, the Lord is omniprovident, as I may so speak, he hath a hand either in the making of all things,
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or at least in the permitting and disposing of all things. All that is good, hee does it himselfe, or else it cannot be done.
or At least in the permitting and disposing of all things. All that is good, he does it himself, or Else it cannot be done.
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All that is evill, hee must permit it to be, or else it cannot be committed;
All that is evil, he must permit it to be, or Else it cannot be committed;
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nothing is done without his concurrence or sufferance;
nothing is done without his concurrence or sufferance;
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therefore he must needs know all mens sins he knowes what hee hath suffered to be ▪ or does suffer, or will suffer;
Therefore he must needs know all men's Sins he knows what he hath suffered to be ▪ or does suffer, or will suffer;
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not so much as the sinnes of men can fall out without him;
not so much as the Sins of men can fallen out without him;
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as Peter speaking of Judas his sinnes, and the Iewes, and Pilats, and Herods, they did nothing but what he knew they would doe;
as Peter speaking of Judas his Sins, and the Iewes, and Pilats, and Herods, they did nothing but what he knew they would do;
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why they did nothing, but what his Hand and Counsell determined before to be done ▪ Acts 4. 28. therefore he knew the Jewes would be betray Christ;
why they did nothing, but what his Hand and Counsel determined before to be done ▪ Acts 4. 28. Therefore he knew the Jews would be betray christ;
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he could tell the Prophet Zachary diverse hundred yeares before, that hee would take 30 pieces of Silver to doe it.
he could tell the Prophet Zachary diverse hundred Years before, that he would take 30 Pieces of Silver to do it.
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He could tell the Prophet Esay that they would fmite him, and buffet him, that they would reck on him among transgressors;
He could tell the Prophet Isaiah that they would fmite him, and buffet him, that they would reck on him among transgressors;
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he could tell the Prophet David that they should pierce his hands and his Feet,
he could tell the Prophet David that they should pierce his hands and his Feet,
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and that they should offer him Vineger to drinke, the Lord knew all these sinnes of yours;
and that they should offer him Vinegar to drink, the Lord knew all these Sins of yours;
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why? because hee had decreed them.
why? Because he had decreed them.
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True hee did not decree that hee would make them commit them, but he decreed that they themselves should be the agents of them ▪ it should be meerly their fault, their covetousnes, their malice, their men-pleasing, their wicked disposition;
True he did not Decree that he would make them commit them, but he decreed that they themselves should be the agents of them ▪ it should be merely their fault, their covetousness, their malice, their Men-pleasing, their wicked disposition;
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I but he ordred these things, and therefore he must needs know them.
I but he ordered these things, and Therefore he must needs know them.
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The drunkard could not hold up the cup to his mouth, if God had not intended to preserve his armes,
The drunkard could not hold up the cup to his Mouth, if God had not intended to preserve his arms,
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and his mouth, at that time;
and his Mouth, At that time;
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hee could not goe to the tipling house, but that God intended to continue him his feet, and his health;
he could not go to the tippling house, but that God intended to continue him his feet, and his health;
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no man could thinke a wicked thought, nor speake a naughty word, but that God upholds his heart and his tongue in the interim;
no man could think a wicked Thought, nor speak a naughty word, but that God upholds his heart and his tongue in the interim;
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if God should forbeare his goodnesse to them, he would be speechlesse, and not able to thinke so much as any thought at all,
if God should forbear his Goodness to them, he would be speechless, and not able to think so much as any Thought At all,
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and this aggravates mans sinnes, that hee hath need of Gods goodnesse at the same time ▪ and yet that he should sin against his Maker.
and this aggravates men Sins, that he hath need of God's Goodness At the same time ▪ and yet that he should sin against his Maker.
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Fourthly, the Lord knowes every mans sinnes, because he hath a Candle in every mans bosome;
Fourthly, the Lord knows every men Sins, Because he hath a Candle in every men bosom;
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hee hath made mens hearts on that wise, that he hath a Candle in them all.
he hath made men's hearts on that wise, that he hath a Candle in them all.
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Yee know there is a spirit in a man, that we call conscience, that is Gods Candle,
Ye know there is a Spirit in a man, that we call conscience, that is God's Candle,
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as Solomon sayes, The spirit of man is the Candle of the Lord, searching all the inward parts of the belly, Pro. 20. 27. well,
as Solomon Says, The Spirit of man is the Candle of the Lord, searching all the inward parts of the belly, Pro 20. 27. well,
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if he have a Candle shining in every mans bosome, what can there be hidden in the darke? nay he knoweth mens hearts and wayes better then they knew them themselves,
if he have a Candle shining in every men bosom, what can there be hidden in the dark? nay he Knoweth men's hearts and ways better then they knew them themselves,
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as the Physitian can better judge of his Patients body then himselfe;
as the physician can better judge of his Patients body then himself;
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Christ knew Peters unbelieving heart, when he knew it not himselfe, though all men be offended in thee yet will not I;
christ knew Peter's unbelieving heart, when he knew it not himself, though all men be offended in thee yet will not I;
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Christ knew he would be offended in him that very night;
christ knew he would be offended in him that very night;
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so hee knew Hazaels wicked life, when the man that owned it, would not believe it;
so he knew Hazaels wicked life, when the man that owned it, would not believe it;
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is thy servant a Dogge sayes he, that I should be so wicked? yet he knew he would be so wicked and cruell;
is thy servant a Dog Says he, that I should be so wicked? yet he knew he would be so wicked and cruel;
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and therefore God can bring to a mans minde a thousand things that he never dreamt of before;
and Therefore God can bring to a men mind a thousand things that he never dreamed of before;
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many a man deceives himselfe all his life time; But when hee comes to sicken and die, then God shewes him what he is,
many a man deceives himself all his life time; But when he comes to sicken and die, then God shows him what he is,
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and what he hath done, and now he sees he is a damned wretch, and yet before though all the Ministers in England had told him so much, hee would not have believed it.
and what he hath done, and now he sees he is a damned wretch, and yet before though all the Ministers in England had told him so much, he would not have believed it.
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Fifthly, he must needs know every mans sins, because he is the Judge of all the World,
Fifthly, he must needs know every men Sins, Because he is the Judge of all the World,
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and he is to judge every sinner according to his deeds; now if hee should not know all his sins, he could not judge righteous judgement.
and he is to judge every sinner according to his Deeds; now if he should not know all his Sins, he could not judge righteous judgement.
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The Judge must know all secrets, otherwise he cannot well judge. Now beloved God is a righteous Judge, and therefore no sin can scape him;
The Judge must know all secrets, otherwise he cannot well judge. Now Beloved God is a righteous Judge, and Therefore no since can escape him;
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God shall bring every work into judgement with every secret thing, whether it be good or whether it be evill, Eccl. 12. 14. True it is, he shall not want witnesses in the day,
God shall bring every work into judgement with every secret thing, whither it be good or whither it be evil, Ecclesiastes 12. 14. True it is, he shall not want Witnesses in the day,
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for conscience shall be a thousand witnesses;
for conscience shall be a thousand Witnesses;
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yet it is needfull that himselfe should have perfect knowledge of all the actions of men.
yet it is needful that himself should have perfect knowledge of all the actions of men.
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For why is conscience so ready to accuse a man, when it is awakened? it is onely because it is conscious that God knoweth all its doings;
For why is conscience so ready to accuse a man, when it is awakened? it is only Because it is conscious that God Knoweth all its doings;
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now if God had not perfect knowledge himselfe, conscience would not witnesse all then, neither could it make a sinner confesse all.
now if God had not perfect knowledge himself, conscience would not witness all then, neither could it make a sinner confess all.
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But Gods knowing all, this is it that will make conscience to speake truth.
But God's knowing all, this is it that will make conscience to speak truth.
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The Psalmist being to dispute against a company of Atheisticall people that sayd, tush God shall not see, Psal. 94. 7. marke how hee reasons against them. The Psalmist being to dispute against a company of Atheistical people that said, tush God shall not see, Psalm 94. 7. mark how he Reasons against them.
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He brings an argument from Gods judging of men to prove that God must needs see;
He brings an argument from God's judging of men to prove that God must needs see;
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O sayes he, it is he that chastiseth the hea hen, shall not hee correct? hee that teacheth man knowledge, shall not he know? vers. 10. q. d.
Oh Says he, it is he that Chastiseth the Heap hen, shall not he correct? he that Teaches man knowledge, shall not he know? vers. 10. q. worser.
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yee deny God to be judge;
ye deny God to be judge;
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if hee say hee does not know, how can he correct them? will he judge men for that he knowes not what? no,
if he say he does not know, how can he correct them? will he judge men for that he knows not what? no,
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if he be the judge of the whole World, he must needs know all that men doe.
if he be the judge of the Whole World, he must needs know all that men do.
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The use of this is, First, is it so that God knowes all mens sinfull courses,
The use of this is, First, is it so that God knows all men's sinful courses,
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if men be dead-hearted, he knowes it; if they be heartles in good duties, he knowes it;
if men be deadhearted, he knows it; if they be heartless in good duties, he knows it;
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though they would be loth that men should know what they are, and doe keepe it from them,
though they would be loath that men should know what they Are, and do keep it from them,
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yet they cannot dawb it before God; he knowes it; then this may serve to confute them that say God does not know sin.
yet they cannot dawb it before God; he knows it; then this may serve to confute them that say God does not know since.
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This was Averroes his opinion, who sayes God does not know sin;
This was Averroes his opinion, who Says God does not know since;
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God knows all that ever he knowes by knowing of himselfe, and how can hee know sin,
God knows all that ever he knows by knowing of himself, and how can he know since,
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because hee can see no such thing in himselfe? I answer this is to derogate from the knowledge of God,
Because he can see no such thing in himself? I answer this is to derogate from the knowledge of God,
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and to deny the perfection of it. True, sin is an evill, yea the greatest evill of all evills;
and to deny the perfection of it. True, since is an evil, yea the greatest evil of all evils;
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yet the knowledge of it is good: nay, it were strange to say that God does not know who sin against him; that were a pity;
yet the knowledge of it is good: nay, it were strange to say that God does not know who since against him; that were a pity;
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if men be abused, wee say it were pity but that they should know of it;
if men be abused, we say it were pity but that they should know of it;
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and if wee doe love them, wee tell them who they be that abuse them, and what the abuses are.
and if we do love them, we tell them who they be that abuse them, and what the Abuses Are.
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Certainly God knowes who doe abuse him, and how people carry themselves towards all his Commandements and worship;
Certainly God knows who do abuse him, and how people carry themselves towards all his commandments and worship;
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it is a part of his perfection to know it.
it is a part of his perfection to know it.
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Againe we our selves may know sin, and may know sin by the contrary, as wee know what darknesse is by the contrary, which is light;
Again we our selves may know since, and may know since by the contrary, as we know what darkness is by the contrary, which is Light;
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and shall we say that God doe not know it? God damnes all the wicked one after another for it,
and shall we say that God do not know it? God damnes all the wicked one After Another for it,
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and therfore he does know it, nay we see that God brings secret things to light here in this World,
and Therefore he does know it, nay we see that God brings secret things to Light Here in this World,
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when people had thought that no body should ever come to know it, yet hee does often bring secret sinnes to light here in this World,
when people had Thought that no body should ever come to know it, yet he does often bring secret Sins to Light Here in this World,
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how much more at the last day? And though God knowes all that ever he knowes by looking upon himselfe,
how much more At the last day? And though God knows all that ever he knows by looking upon himself,
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and sin be not there, but nothing but good and goodnesse it selfe, yet hee can know it as a Medium to bring good out of it;
and since be not there, but nothing but good and Goodness it self, yet he can know it as a Medium to bring good out of it;
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And so it is good as he wils it, and therefore hee decrees it, and therefore he must needs know it and know it in himself.
And so it is good as he wills it, and Therefore he decrees it, and Therefore he must needs know it and know it in himself.
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For the permission onely of it is in himself, and the acting which is evill is out of himselfe,
For the permission only of it is in himself, and the acting which is evil is out of himself,
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neither does it follow that Gods understanding should become vile by knowing so many vile things,
neither does it follow that God's understanding should become vile by knowing so many vile things,
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as Vorstius and others do blasphemously astirme, & thence they would conclude their cursed Atheisticall axiomes;
as Vorstius and Others do blasphemously astirme, & thence they would conclude their cursed Atheistical axioms;
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we indeed may make our selves vile by looking upon vile and base things, because we cannot keepe our hearts from savouring of them;
we indeed may make our selves vile by looking upon vile and base things, Because we cannot keep our hearts from savouring of them;
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whose end is damnation, &c. who minde earthly things, Phil. 3. 19. that is, their minde becomes vile by so doing.whose end is damnation, etc. who mind earthly things, Philip 3. 19. that is, their mind becomes vile by so doing.
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Hereby people come to be unacquainted with God, and with Heavenly things.
Hereby people come to be unacquainted with God, and with Heavenly things.
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They know how to buy and sell, how to earne and get gaine, how to plough and sow and such earthly things,
They know how to buy and fell, how to earn and get gain, how to plough and sow and such earthly things,
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and they do so savour their minds, that they make their minds base with them,
and they do so savour their minds, that they make their minds base with them,
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and therefore we are commanded to ennoble our minds and understandings, for these things make them vile,
and Therefore we Are commanded to ennoble our minds and understandings, for these things make them vile,
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and therefore we should think of them no oftner then needs must, for our minds are debased by base objects;
and Therefore we should think of them no oftener then needs must, for our minds Are debased by base objects;
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This is to be meant in regard of us, not as though any thing that God hath made were vile,
This is to be meant in regard of us, not as though any thing that God hath made were vile,
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but our corruption makes us vile; when we looke upon vile things, we are apt to run a whoring after them,
but our corruption makes us vile; when we look upon vile things, we Are apt to run a whoring After them,
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and our affections to bee hampered by them; but God can daily and every howre see and looke what vile things men doe;
and our affections to be hampered by them; but God can daily and every hour see and look what vile things men do;
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for he keepes a continuall and an uninterrupted hatred of them, as the Psalmist sayes, he is angry with the wicked every day,
for he keeps a continual and an uninterrupted hatred of them, as the Psalmist Says, he is angry with the wicked every day,
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so hee hates their courses every day.
so he hates their courses every day.
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Againe does God know all mens sins? then this confutes the Anomists, that say God cannot see the sins of his people, God sees no sin in his people say they;
Again does God know all men's Sins? then this confutes the Anomists, that say God cannot see the Sins of his people, God sees no since in his people say they;
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abusing that place there of Balaam. Hee hath not beheld iniquity in Jacob, neither hath he seene transgression in Israel.
abusing that place there of balaam. He hath not beheld iniquity in Jacob, neither hath he seen Transgression in Israel.
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Numb. 23. 21. what's this but to pervert Scripture, hee speakes there of the eye of his Justice, He does not speake of the eye of his Knowledge;
Numb. 23. 21. what's this but to pervert Scripture, he speaks there of the eye of his justice, He does not speak of the eye of his Knowledge;
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He speakes of such things as is in the wicked: That indeed God doe not see in his people;
He speaks of such things as is in the wicked: That indeed God do not see in his people;
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for it is not there to be seene; otherwise, if Gods people sin, God makes them know and confesse that hee sees it;
for it is not there to be seen; otherwise, if God's people since, God makes them know and confess that he sees it;
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as David sayes, O God thou knowest my foolishnesse, and my sinnes are not hid from thee, Psal. 69. 5. The garments of salvation that God puts upon his people, are not to hoodwinke Gods Al-seeing Knowledge,
as David Says, Oh God thou Knowest my foolishness, and my Sins Are not hid from thee, Psalm 69. 5. The garments of salvation that God puts upon his people, Are not to hoodwink God's All-seeing Knowledge,
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but to keep of the destroying Angell.
but to keep of the destroying Angel.
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Secondly, another use is to condemne the most sorts of men, that doe not consider of this truth;
Secondly, Another use is to condemn the most sorts of men, that do not Consider of this truth;
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they little thinke that God sees all their doings.
they little think that God sees all their doings.
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I feare there is hardly any among us, that will seeme to deny but that God can see all his wayes;
I Fear there is hardly any among us, that will seem to deny but that God can see all his ways;
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and yet we see it is too apparent by mens lives, that few men do believe this indeed.
and yet we see it is too apparent by men's lives, that few men do believe this indeed.
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There is this vile Atheisme sculking in all our hearts naturally (otherwise we durst not doe as wee doe) that either God is such a God as the Epicures made him, that sits in Heaven and regards not what men doe here below,
There is this vile Atheism skulking in all our hearts naturally (otherwise we durst not do as we do) that either God is such a God as the Epicureans made him, that sits in Heaven and regards not what men do Here below,
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or at least we doe not charge this truth on our hearts, that God sees us;
or At least we do not charge this truth on our hearts, that God sees us;
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this is the cause of all the sinnes that are among us;
this is the cause of all the Sins that Are among us;
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That there is so much luke warmenesse in the better sort, so much heartlesnesse in holy performances before God, so much wickednesse among others;
That there is so much lycia warmness in the better sort, so much heartlesnesse in holy performances before God, so much wickedness among Others;
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for why? if men did seriously consider that Gods sees all and markes all,
for why? if men did seriously Consider that God's sees all and marks all,
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nay hee markes all that men do, so curiously that hee can set them in order before them, all that ever they have done, Psal. 50. 21. in the same order that they committed them;
nay he marks all that men do, so curiously that he can Set them in order before them, all that ever they have done, Psalm 50. 21. in the same order that they committed them;
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marke he can set before us in order all that ever we doe from day to day;
mark he can Set before us in order all that ever we do from day to day;
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this sin then, and that sin then;
this since then, and that since then;
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such a sin wee did at such a time, such sins in the morning, such at noone, such the last night, such lusts were in our hearts in such a place,
such a since we did At such a time, such Sins in the morning, such At noon, such the last night, such Lustiest were in our hearts in such a place,
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and such in such a place;
and such in such a place;
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hee can set them in order before us, he knowes them so well, and will too before he hath done;
he can Set them in order before us, he knows them so well, and will too before he hath done;
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I say if wee did charge this upon our soules, we could not live so loosely as we doe.
I say if we did charge this upon our Souls, we could not live so loosely as we do.
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You will say, yea, but we are Christians, why do you tell us such a known truth? what need so many arguments to prove that God knowes all our sinnes? wee know that already and no body will deny it, we are Christians.
You will say, yea, but we Are Christians, why do you tell us such a known truth? what need so many Arguments to prove that God knows all our Sins? we know that already and no body will deny it, we Are Christians.
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I answer, this is the hypocrisy of men hearts;
I answer, this is the hypocrisy of men hearts;
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their hearts will confesse it to be a truth, but in their workes they do deny it.
their hearts will confess it to be a truth, but in their works they do deny it.
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The Prophet David speakes of men that were in the visible Church of God aswell as we,
The Prophet David speaks of men that were in the visible Church of God aswell as we,
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and that would confesse this truth aswell as we, and yet he sayes of many an one of them;
and that would confess this truth aswell as we, and yet he Says of many an one of them;
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He hath said in his heart God hath forgotten, he hath hid his face, he will never see it, Psal. 10. 11. And the truth is, this is the cause of all the boldnesse of people to goe on in their sinnes,He hath said in his heart God hath forgotten, he hath hid his face, he will never see it, Psalm 10. 11. And the truth is, this is the cause of all the boldness of people to go on in their Sins,
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or to yeeld to sinne at any time; they put this out of their bosomes that God sees them;
or to yield to sin At any time; they put this out of their bosoms that God sees them;
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As Ezekiel speakes, the land is full of blood, the City is full of perversnesse,
As Ezekielem speaks, the land is full of blood, the city is full of perverseness,
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for they say the Lord hath forsaken the Earth, and the Lord seeth not, Ezek. 9. they say so in effect;for they say the Lord hath forsaken the Earth, and the Lord sees not, Ezekiel 9. they say so in Effect;
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they put God afar of, and they doe not consider that hee sees them.
they put God afar of, and they do not Consider that he sees them.
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Beloved there's none of us all but hath need that this truth shoud be urged upon us, that God beholds all iniquity and evill;
beloved there's none of us all but hath need that this truth should be urged upon us, that God beholds all iniquity and evil;
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we can never doe amisse, but he takes notice of it. Thirdly, another use is;
we can never do amiss, but he Takes notice of it. Thirdly, Another use is;
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is it so that God sees all mens sins? Then this is a terror to all that goe on with a selfe condemning heart.
is it so that God sees all men's Sins? Then this is a terror to all that go on with a self condemning heart.
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O consider what the Apostle sayes, if our heart condemne us, God is greater then our heart,
O Consider what the Apostle Says, if our heart condemn us, God is greater then our heart,
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and he knowes all things, 1 Joh. 3. 20. q. d. if we have a selfe condemning heart,and he knows all things, 1 John 3. 20. q. worser. if we have a self condemning heart,
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how much more shall we find a selfe condemning God? If our own heart can find us out,
how much more shall we find a self condemning God? If our own heart can find us out,
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if that can find out our worldlines, or our irreverence, or our carelesnesse of God,
if that can find out our worldliness, or our irreverence, or our carelessness of God,
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how much more wlll God find us out? He knowes all our sins better then we our selves;
how much more wlll God find us out? He knows all our Sins better then we our selves;
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and therefore, O let us quake all of us to goe on with a selfe-condemning heart;
and Therefore, Oh let us quake all of us to go on with a self-condemning heart;
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it is a bad badge, it is a prodigious token of the fearefull judgement of God;
it is a bad badge, it is a prodigious token of the fearful judgement of God;
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if wee doe not get our sins done away, by the blood of Jesus Christ, and by his sanctifying Spirit, God will finde us out;
if we do not get our Sins done away, by the blood of jesus christ, and by his sanctifying Spirit, God will find us out;
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for hee knowes what we are, and what wee doe daily, and how we live every day and howre.
for he knows what we Are, and what we do daily, and how we live every day and hour.
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Againe, this is a terror to them that are Hypocrites;
Again, this is a terror to them that Are Hypocrites;
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If God could not see a rotten heart, he should speed as well as the best.
If God could not see a rotten heart, he should speed as well as the best.
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O but sayes God, I the Lord search the heart, J try the reynes, even to give every man according to his wayes and according to the fruit of his doings, Jer. 17. 10. and therefore wo be to such as are otherwise within then they seeme to be without;
O but Says God, I the Lord search the heart, J try the reins, even to give every man according to his ways and according to the fruit of his doings, Jer. 17. 10. and Therefore woe be to such as Are otherwise within then they seem to be without;
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without they are painted sepulchers, but within they are full of rottennesse, they professe godlinesse,
without they Are painted sepulchers, but within they Are full of rottenness, they profess godliness,
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but they suffer within a Worldly spirit, a guilty conscience, a vaine minde, an unbelieving heart, no love of God, no zeale to his glory, no feeling of the Churches misery, no compassion with the Saints, no delight in them that feare God indeed;
but they suffer within a Worldly Spirit, a guilty conscience, a vain mind, an unbelieving heart, no love of God, no zeal to his glory, no feeling of the Churches misery, no compassion with the Saints, no delight in them that Fear God indeed;
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and yet they will goe for Christians forsooth.
and yet they will go for Christians forsooth.
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God sees all their workes, and will unmask them in his due time, either in this world,
God sees all their works, and will unmask them in his due time, either in this world,
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or in the world to come, and will poure everlasting contempt on them.
or in the world to come, and will pour everlasting contempt on them.
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Fourthly, this is comfort to good people, for if God see all mens sins, then he sees all mens goodnesse much rather;
Fourthly, this is Comfort to good people, for if God see all men's Sins, then he sees all men's Goodness much rather;
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what a comfort is this in prayer to consider, that he that searcheth the heart knowes what is the minde of the spirit? Rom. 8. 17. Hee knowes all thy groanes, Hee knowes all thy desires;
what a Comfort is this in prayer to Consider, that he that Searches the heart knows what is the mind of the Spirit? Rom. 8. 17. He knows all thy groans, He knows all thy Desires;
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what a comfort is this when ever an honest soule is put to it soundly in temptation,
what a Comfort is this when ever an honest soul is put to it soundly in temptation,
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when the soule is accused by Satan, hardly thought on by men, and God lets bitter temptations to come on? I say what a comfort is this, that God knowes all the good things that are in man? all ones affections, all ones endeavours, ail ones combats against sinne, all ones griefes for corruption,
when the soul is accused by Satan, hardly Thought on by men, and God lets bitter temptations to come on? I say what a Comfort is this, that God knows all the good things that Are in man? all ones affections, all ones endeavours, ail ones combats against sin, all ones griefs for corruption,
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as Peter sayd, Lord, thou knowest all things, thou knowest that I love thee, Joh. 21. 17. Peter was put to it soundly at that time;
as Peter said, Lord, thou Knowest all things, thou Knowest that I love thee, John 21. 17. Peter was put to it soundly At that time;
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But yet this was his comfort that God did know all things.
But yet this was his Comfort that God did know all things.
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Hee had many tokens of Gods gracious goodnesse about him, hee had love to Jesus Christ, hee had deepe desires to doe all that hee bade him.
He had many tokens of God's gracious Goodness about him, he had love to jesus christ, he had deep Desires to do all that he bade him.
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O sayes hee, and thou knowest it. Againe this is an excellent comfort in time of affliction.
O Says he, and thou Knowest it. Again this is an excellent Comfort in time of affliction.
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When Iob was in affliction, and his friends scorned him, then did hee goe and poure out his Teares unto God,
When Job was in affliction, and his Friends scorned him, then did he go and pour out his Tears unto God,
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and this was his comfort, Behold my witnesse is in Heaven, and my record is on high, Job. 16. 19, 20. Againe this an excellent encouragement to serve God in these bad and sinnefull times;
and this was his Comfort, Behold my witness is in Heaven, and my record is on high, Job. 16. 19, 20. Again this an excellent encouragement to serve God in these bad and sinful times;
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people generally never looke after God, nor holinesse;
people generally never look After God, nor holiness;
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the World lookes after their pleasures and their profits, and preferments, and friends, and the like;
the World looks After their pleasures and their profits, and preferments, and Friends, and the like;
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but Religion and Devoutnesse, and Godlinesse of living, few people looke after that as though God did not regard what people doe.
but Religion and Devoutness, and Godliness of living, few people look After that as though God did not regard what people do.
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Now beloved, when wee heare that God sees all that men doe, and markes it, and will call all men to accompt, what an encouragement is this to serve God,
Now Beloved, when we hear that God sees all that men do, and marks it, and will call all men to account, what an encouragement is this to serve God,
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as David sayd to Solomon, Know thou the God of thy Fathers and serve him with a perfect heart,
as David said to Solomon, Know thou the God of thy Father's and serve him with a perfect heart,
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for the Lord searcheth all Hearts, and understandeth all the imaginations of the thoughts, 1 Chron. 28. 9. Againe, what a comfort is this against false accusations? Hee knowes all our innocency,for the Lord Searches all Hearts, and understands all the Imaginations of the thoughts, 1 Chronicles 28. 9. Again, what a Comfort is this against false accusations? He knows all our innocency,
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when our Neighbours say all manner of evill of us.
when our Neighbours say all manner of evil of us.
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Hee knowes wee doe that in simplicity, which others thinke wee doe out of a sinister respect,
He knows we do that in simplicity, which Others think we do out of a sinister respect,
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or out of pride, or popularity, or for applause.
or out of pride, or popularity, or for applause.
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What a comfort is this, when wee can appeale to God, as Paul sayes, the Lord knowes that J lye not, as David sayes, I have not refrained my lips from Preaching thy Righteousnesse O Lord, thou knowest, Psal. 40. 9. Hee knowes the uttermost endeavours and desires of our hearts is to be as good as wee seeme,
What a Comfort is this, when we can appeal to God, as Paul Says, the Lord knows that J lie not, as David Says, I have not refrained my lips from Preaching thy Righteousness Oh Lord, thou Knowest, Psalm 40. 9. He knows the uttermost endeavours and Desires of our hearts is to be as good as we seem,
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though the World take us for Hypocrites Hee knowes wee be true men, that reverence every power that is of God,
though the World take us for Hypocrites He knows we be true men, that Reverence every power that is of God,
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though the World esteeme us factious and humorous.
though the World esteem us factious and humorous.
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Little does the World thinke what the Saints doe every day, what wrastlings with God, what conflicts in their mindes they indure;
Little does the World think what the Saints do every day, what wrestlings with God, what conflicts in their minds they endure;
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this is sufficient, the Lord knowes.
this is sufficient, the Lord knows.
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Againe, what a comfort is this? if wee desire to know our sinnes, God is able to shew them unto us ▪ Hee can open our eyes to behold them for our humiliation, that wee may say with the Prophet, I know mine owne iniquities and my sinne is ever before me;
Again, what a Comfort is this? if we desire to know our Sins, God is able to show them unto us ▪ He can open our eyes to behold them for our humiliation, that we may say with the Prophet, I know mine own iniquities and my sin is ever before me;
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if we want a right sight of our sinnes at any time, it is but going to God, Hee knowes them all, hee can helpe us to see them aright.
if we want a right sighed of our Sins At any time, it is but going to God, He knows them all, he can help us to see them aright.
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Fifthly, does God know all mens sinnes? then this should make us afraid to doe evill at any time,
Fifthly, does God know all men's Sins? then this should make us afraid to do evil At any time,
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or in any place, yea in the secretest; wee can never do any evill, but God will spy us out;
or in any place, yea in the secretest; we can never do any evil, but God will spy us out;
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wee cannot have a thought in our heart, but hee does discerne it; nor omit any duty but hee does perceive it;
we cannot have a Thought in our heart, but he does discern it; nor omit any duty but he does perceive it;
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nor slubber over any good duty, but hee stands by and lookes on;
nor slubber over any good duty, but he Stands by and looks on;
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may be when yee are among your selves, yee can shoot out your Arrowes even bitter and malicious words, may bee no body can tell what yee said, tush it shall never come to such a ones Eare;
may be when ye Are among your selves, ye can shoot out your Arrows even bitter and malicious words, may be no body can tell what ye said, tush it shall never come to such a ones Ear;
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Who can tell that you did say so? Who? why God can Thus yee sayd and thus yee said, sayes the Lord;
Who can tell that you did say so? Who? why God can Thus ye said and thus ye said, Says the Lord;
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That have you sayd O house of Israel, for I knew the things that came into your minde every one of them, Ezek. 11. 5. Hee knowes thy adultery and with whom and in what Bed;That have you said Oh house of Israel, for I knew the things that Come into your mind every one of them, Ezekiel 11. 5. He knows thy adultery and with whom and in what Bed;
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neither Curtaines, nor Doores, nor Lock and Key can hide from him.
neither Curtains, nor Doors, nor Lock and Key can hide from him.
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Hee knowes how thy heart hath risen up against the Word, Hee knowes how many times thou hast smothered thine owne conscience,
He knows how thy heart hath risen up against the Word, He knows how many times thou hast smothered thine own conscience,
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and gone against it, and outwrestled it;
and gone against it, and outwrestled it;
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He knowes how thou lettest thy minde rove in Prayer, how many times thou hast come to the Lords Table unworthily, omitted Family duties or hudled them over without due regard;
He knows how thou Lettest thy mind rove in Prayer, how many times thou hast come to the lords Table unworthily, omitted Family duties or huddled them over without due regard;
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Hee knowes what trickes thou hast to put off conviction, what a base esteeme thou hast of the strictnesse that Gods Word doth require,
He knows what tricks thou hast to put off conviction, what a base esteem thou hast of the strictness that God's Word does require,
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when thou hearest it layd open.
when thou Hearst it laid open.
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O I say, this should make thee to feare God, this should make thee to feare everywhere as the Psalmist sayes, Thou compassest my paths and my lying downe,
O I say, this should make thee to Fear God, this should make thee to Fear everywhere as the Psalmist Says, Thou compassest my paths and my lying down,
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and art acquainted with all my wayes, Psal. 139. 3. Thou hast beset mee behind and before, within and without; thou possessest all my reines.and art acquainted with all my ways, Psalm 139. 3. Thou hast beset me behind and before, within and without; thou possessest all my reins.
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O what an awe should this breede in us! But I let this Use passe. This Use will better come in the next Doctrine.
O what an awe should this breed in us! But I let this Use pass. This Use will better come in the next Doctrine.
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Well then, the next Doctrine is this.
Well then, the next Doctrine is this.
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The knowing that God knowes all our workes, is the powerfull meanes to all Gods elect, to do them good,
The knowing that God knows all our works, is the powerful means to all God's elect, to do them good,
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and to quicken them, and to make them take heede of all manner of sinne;
and to quicken them, and to make them take heed of all manner of sin;
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when the Lord would quicken his people here in Sardis, hee uses this as his first meanes to doe it by, I know thy workes; wee may see this in David. I have kept thy Precepts and thy Testimonies, for all my wayes are before thee.
when the Lord would quicken his people Here in Sardis, he uses this as his First means to do it by, I know thy works; we may see this in David. I have kept thy Precepts and thy Testimonies, for all my ways Are before thee.
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Psa. 119. 168. when Solomon would confute a whorish heart, hee uses this for his argument, Why wilt thou my Son, bee ravisht with a strange Woman,
Psa. 119. 168. when Solomon would confute a whorish heart, he uses this for his argument, Why wilt thou my Son, be ravished with a strange Woman,
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and embrace the bosome of a stranger? for the wayes of man are before the eyes of the Lord,
and embrace the bosom of a stranger? for the ways of man Are before the eyes of the Lord,
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and hee ponders all his goings. and he ponders all his goings.
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Prov. 5. 20. 21. why wilt thou doth us? q. d. thou art madde, thou art desperate,
Curae 5. 20. 21. why wilt thou does us? q. worser. thou art mad, thou art desperate,
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if this argument will not prevale with thee.
if this argument will not prevale with thee.
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The reasons of this point are, First, because the Lords knowing of our workes is not onely a meere knowing of them,
The Reasons of this point Are, First, Because the lords knowing of our works is not only a mere knowing of them,
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but also a marking and a pondering of them too;
but also a marking and a pondering of them too;
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Hee diligently observes what wee doe, hee ponders and considers whence it proceeds, and whether it tends,
He diligently observes what we do, he ponders and considers whence it proceeds, and whither it tends,
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as the Prophet sayes, The Lords Throne is in Heaven, his Eyes well consider, his Eye-lides try the Children of men, Psal. 11. 4. And therefore when the Scripture would tell us that God knowes mens hearts, it sometimes expresses it thus, The Lord pondereth mens hearts, Prov. 24. 12. if God did onely see what we doe, it were another matter,
as the Prophet Says, The lords Throne is in Heaven, his Eyes well Consider, his Eye-lides try the Children of men, Psalm 11. 4. And Therefore when the Scripture would tell us that God knows men's hearts, it sometime Expresses it thus, The Lord pondereth men's hearts, Curae 24. 12. if God did only see what we do, it were Another matter,
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but when the soule shall heare that hee markes, and that hee ponders, and considers mens sinnes,
but when the soul shall hear that he marks, and that he ponders, and considers men's Sins,
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and weighes them how haynous they are, what punishment they deserve, and how horrible it is that they do,
and weighs them how heinous they Are, what punishment they deserve, and how horrible it is that they do,
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how much it is against his glory; its a signe of a desperate heart, when this will not work.
how much it is against his glory; its a Signen of a desperate heart, when this will not work.
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Secondly, because when God sees all our sinnes, it is with a most holy and pure Eye,
Secondly, Because when God sees all our Sins, it is with a most holy and pure Eye,
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and such an Eye as cannot abide such an object before him, as the Prophet Habakuk speakes, Thou art of purer Eyes then to behold evill, thou canst not looke on iniquity, Hab. 1. 13. if God saw our sinnes with such an Eye as men see them now and then, it were no such great thing;
and such an Eye as cannot abide such an Object before him, as the Prophet Habakkuk speaks, Thou art of Purer Eyes then to behold evil, thou Canst not look on iniquity, Hab. 1. 13. if God saw our Sins with such an Eye as men see them now and then, it were no such great thing;
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for wee know that most men can endure to see our sinnes well enough, and like us little the worse;
for we know that most men can endure to see our Sins well enough, and like us little the Worse;
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but they are infinitely offensive unto God, he sees them with such an eye, that if ever the conscience be a wake but to perceive how he lookes, it will burst the very heart of a man.
but they Are infinitely offensive unto God, he sees them with such an eye, that if ever the conscience be a wake but to perceive how he looks, it will burst the very heart of a man.
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Thirdly, because when God sees our sinnes, he records them, he notes them in a booke, that he may never forget them;
Thirdly, Because when God sees our Sins, he records them, he notes them in a book, that he may never forget them;
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as he told the people of the Jewes, behold it is written before me, I will recompence and render it into your bosome, Isay. 65. 6. if God did see our sinnes,
as he told the people of the Jews, behold it is written before me, I will recompense and render it into your bosom, Saiah 65. 6. if God did see our Sins,
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and ther's an end, then indeed this doctrine of Gods seeing would doe little; may be God would forget them againe;
and ther's an end, then indeed this Doctrine of God's seeing would do little; may be God would forget them again;
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yea, but when he sees, he registers too, nay he layes it up in record to be in store by him against another day;
yea, but when he sees, he registers too, nay he lays it up in record to be in store by him against Another day;
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nay, he seales them up in his treasure;
nay, he Seals them up in his treasure;
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is not this laidup in store by me, and sealed among my Treasures? Deut. 32. 34. now when the Soule shall come to marke this, this will wound it to the quicke, this must needs doe a man good,is not this laidup in store by me, and sealed among my Treasures? Deuteronomy 32. 34. now when the Soul shall come to mark this, this will wound it to the quick, this must needs do a man good,
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and strike an awe into him of God.
and strike an awe into him of God.
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Fourthly, because when Gods sees our sinnes, it is even all one as if all the world should see them too; as Origen notes;
Fourthly, Because when God's sees our Sins, it is even all one as if all the world should see them too; as Origen notes;
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for let our sinnes be never so secret, our inward unsoundnesse never so unknowne, yet if God know it, it is as bad and worse then if all the world knew it;
for let our Sins be never so secret, our inward unsoundness never so unknown, yet if God know it, it is as bad and Worse then if all the world knew it;
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for all the world shall know it one day, God will lighten all things that are hid in darknesse,
for all the world shall know it one day, God will lighten all things that Are hid in darkness,
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and will make manifest the secret counsailes of mens hearts;
and will make manifest the secret Counsels of men's hearts;
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then shall every man have praise of God, 1 Cor. 4. 5. that is, whosoever have been godly, God will bring all their godlinesse forth,then shall every man have praise of God, 1 Cor. 4. 5. that is, whosoever have been godly, God will bring all their godliness forth,
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and every one of them shall have praise of God; this shall be an honour to them before all the world:
and every one of them shall have praise of God; this shall be an honour to them before all the world:
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so if a man have been evill, then God will produce all his naughty courses forth,
so if a man have been evil, then God will produce all his naughty courses forth,
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then shall he have shame from God, God will shame him before all the World.
then shall he have shame from God, God will shame him before all the World.
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There is nothing now covered that shall not then be revealed, nothing hid that shall not then be laid open;
There is nothing now covered that shall not then be revealed, nothing hid that shall not then be laid open;
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what a shame then will this be for thee, that thou which hast gone so many yeares for an honest man,
what a shame then will this be for thee, that thou which hast gone so many Years for an honest man,
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and may be hast been some body here in this world, when all the Saints shall see thee standing as a wretch,
and may be hast been Some body Here in this world, when all the Saints shall see thee standing as a wretch,
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as a hell-hound as a limme of the Divell, on Christs left hand? what a shame will it be,
as a hellhound as a limb of the devil, on Christ left hand? what a shame will it be,
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if we that are now earnest Preachers, if any of us shall then be found among the goats? what a shame to any of you, that would count it a sore disgrace to be called a wicked man, to be led forth with evill doers,
if we that Are now earnest Preachers, if any of us shall then be found among the Goats? what a shame to any of you, that would count it a soar disgrace to be called a wicked man, to be led forth with evil doers,
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and sholed among the damned? well then, if Gods seeing of mens sinnes be such a kind of seeing as this is, no marvell it worke so effectually on them that are of God.
and sholed among the damned? well then, if God's seeing of men's Sins be such a kind of seeing as this is, no marvel it work so effectually on them that Are of God.
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Fifthly, an other argument may be taken from our disposition;
Fifthly, an other argument may be taken from our disposition;
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our disposition is such, that we cannot abide that our wickednesses should be seen of any body that we know can't abide them;
our disposition is such, that we cannot abide that our Wickednesses should be seen of any body that we know can't abide them;
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Which among us when we pray and have base roving thoughts, would not be ashamed that a man should see our thoughts rove? which of us, that are unsetled and dead-hearted, would not blush that men had a casement to see how dead he sits at a Sermon,
Which among us when we pray and have base roving thoughts, would not be ashamed that a man should see our thoughts rove? which of us, that Are unsettled and deadhearted, would not blush that men had a casement to see how dead he sits At a Sermon,
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and how dead at a Sacrament, how dead in other of Gods Ordinances; what base and impure thoughts sometime doe arise in his minde;
and how dead At a Sacrament, how dead in other of God's Ordinances; what base and impure thoughts sometime do arise in his mind;
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if he did thinke that any man should see them, he would not hardly be able to shew his face among men.
if he did think that any man should see them, he would not hardly be able to show his face among men.
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Let but an adulterer that is naught with a whore, have but a few men,
Let but an adulterer that is nought with a whore, have but a few men,
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or but one man come and take him in the act, O how it will gall him and vex him to be seen 〈 ◊ 〉 as Iob speakes, if one know them, they are in the terror of the shadow of death, Job. 24. 17. they abhorre the light, they cannot abide to be brought out to be knowne.
or but one man come and take him in the act, Oh how it will Gall him and vex him to be seen 〈 ◊ 〉 as Job speaks, if one know them, they Are in the terror of the shadow of death, Job. 24. 17. they abhor the Light, they cannot abide to be brought out to be known.
cc p-acp crd n1 vvn cc vvi pno31 p-acp dt n1, uh c-crq pn31 vmb vvi pno31 cc vvi pno31 pc-acp vbi vvn 〈 sy 〉 c-acp np1 vvz, cs pi vvb pno32, pns32 vbr p-acp dt n1 pp-f dt n1 pp-f n1, n1. crd crd pns32 vvb dt n1, pns32 vmbx vvi pc-acp vbi vvn av pc-acp vbi vvn.
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Now beloved if this be our disposition by nature, that we cannot abide that so much as a man should know us;
Now Beloved if this be our disposition by nature, that we cannot abide that so much as a man should know us;
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nay, not a child of six or seven yeeres of age, then O what a terror is it that the God of Heaven and Earth should know us, that he should see all our lusts, all our sinnefull and vile thoughts, all our uncleane and noy some affections, all our by ends and carelesnesse of God! O what a powerfull thing is this to worke upon the heart,
nay, not a child of six or seven Years of age, then Oh what a terror is it that the God of Heaven and Earth should know us, that he should see all our Lustiest, all our sinful and vile thoughts, all our unclean and noy Some affections, all our by ends and carelessness of God! O what a powerful thing is this to work upon the heart,
uh, xx dt n1 pp-f crd cc crd n2 pp-f n1, av uh r-crq dt n1 vbz pn31 cst dt n1 pp-f n1 cc n1 vmd vvi pno12, cst pns31 vmd vvi d po12 n2, d po12 j cc j n2, d po12 j cc vvi d n2, d po12 a-acp n2 cc n1 pp-f np1 sy r-crq dt j n1 vbz d pc-acp vvi p-acp dt n1,
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except it be delivered up to a reprobate sense, to sleight God, and care lesse for him then for a little Boy,
except it be Delivered up to a Reprobate sense, to sleight God, and care less for him then for a little Boy,
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or a mortall man? so then yee see, this is a powerfull meanes to work upon a soule, to know that God knowes all his workes;
or a Mortal man? so then ye see, this is a powerful means to work upon a soul, to know that God knows all his works;
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though the Woman of Samaria stood jesting, and playing, and contesting with our Saviour a good while:
though the Woman of Samaria stood jesting, and playing, and contesting with our Saviour a good while:
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yet when she perceived that he knew all her villany, this burst her heart;
yet when she perceived that he knew all her villainy, this burst her heart;
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O saies she this is no other then Christ, he hath told me all that ever I did, Joh. 4. 29. The use of this is.Oh Says she this is no other then christ, he hath told me all that ever I did, John 4. 29. The use of this is.
uh vvz pns31 d vbz dx n-jn cs np1, pns31 vhz vvn pno11 d cst av pns11 vdd, np1 crd crd dt n1 pp-f d vbz.
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First, here we see they are desperato that this point cannot worke on;
First, Here we see they Are desperato that this point cannot work on;
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its certaine they are gracelesse that can heare that God sees all their workes, and yet it does not purge them from day to day;
its certain they Are graceless that can hear that God sees all their works, and yet it does not purge them from day to day;
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its an evident argument that a man contemnes God, and makes nothing of him.
its an evident argument that a man contemnes God, and makes nothing of him.
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When David had shewed that the wicked care not for Gods eye, they make a matter of nothing of it;
When David had showed that the wicked care not for God's eye, they make a matter of nothing of it;
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tush God does not see, Psalm. 19. 11. say they; that is, they knew he saw indeed, but they made nothing of it;
tush God does not see, Psalm. 19. 11. say they; that is, they knew he saw indeed, but they made nothing of it;
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as long as men did not see them, they counted Gods seeing as nothing; now marke what followes, wherefore doe the wicked contemne God? Psalm. 13
as long as men did not see them, they counted God's seeing as nothing; now mark what follows, Wherefore do the wicked contemn God? Psalm. 13
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Secondly, is it so, that this is such a powerfull meanes to worke upon our hearts? let us not harden our hearts,
Secondly, is it so, that this is such a powerful means to work upon our hearts? let us not harden our hearts,
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but let us consider of it, that it may cut between the bone and the marrow,
but let us Consider of it, that it may Cut between the bone and the marrow,
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and devide between the soule and the spirit; God sees all our workes.
and divide between the soul and the Spirit; God sees all our works.
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This point should fall upon our hearts, like the almighty hand of God, as it did upon Job, I know thou canst doe every thing,
This point should fallen upon our hearts, like the almighty hand of God, as it did upon Job, I know thou Canst do every thing,
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and that no thought can be hid from thee, Job, 42. 2.and that no Thought can be hid from thee, Job, 42. 2.
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REVEL. 3. 1. That thou hast a name, that thou livest, and art Dead. WE are come to the subject matter of this example;
REVEL. 3. 1. That thou hast a name, that thou Livest, and art Dead. WE Are come to the Subject matter of this Exampl;
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and First, we meet with the reproofe that Christ gives to the Church of Sardis; the reproofe is either in generall;
and First, we meet with the reproof that christ gives to the Church of Sardis; the reproof is either in general;
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I know thy workes, i e. I know them all to be starke naught for the generall;I know thy works, i e. I know them all to be stark nought for the general;
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and then in particular, first, their hypocrisie, thou hast a name that thou livest;
and then in particular, First, their hypocrisy, thou hast a name that thou Livest;
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secondly, their deadnesse indeed, and art dead. The generall reproofe we spake of the last day, I know thy workes, and there ye heard that God knowes all the sinfull courses that any man takes;
secondly, their deadness indeed, and art dead. The general reproof we spoke of the last day, I know thy works, and there you herd that God knows all the sinful courses that any man Takes;
ord, po32 n1 av, cc n1 j. dt j n1 pns12 vvd pp-f dt ord n1, pns11 vvb po21 n2, cc a-acp pn22 vvd cst np1 vvz d dt j n2 cst d n1 vvz;
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he is privy to every mans sinnes: though men carry them never so closely and cleverly, yet he knowes them.
he is privy to every men Sins: though men carry them never so closely and cleverly, yet he knows them.
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First, he sees all mens sinfull actions, as Elihu speakes, his eyes are upon the wayes of man,
First, he sees all men's sinful actions, as Elihu speaks, his eyes Are upon the ways of man,
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and he sees all his goings;
and he sees all his goings;
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there is no darknesse or shadow of death, where the workers of iniquity may hide themselves, Job. 34. 21. 22. people cannot get out of his sight, they cannot sinne so in private but he seeth them;there is no darkness or shadow of death, where the workers of iniquity may hide themselves, Job. 34. 21. 22. people cannot get out of his sighed, they cannot sin so in private but he sees them;
pc-acp vbz dx n1 cc n1 pp-f n1, c-crq dt n2 pp-f n1 vmb vvi px32, n1. crd crd crd n1 vmbx vvi av pp-f po31 n1, pns32 vmbx vvi av p-acp j p-acp pns31 vvz pno32;
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they may goe into a secret roome, and shut every living creature out, but they cannot shut God out.
they may go into a secret room, and shut every living creature out, but they cannot shut God out.
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Secondly, he knowes every syllable that men speake, I have heard what the Prophets said, they prophecy lies in my name, Ier. 23. 25. the Lord can tell what men speake under the rose;
Secondly, he knows every syllable that men speak, I have herd what the prophets said, they prophecy lies in my name, Jeremiah 23. 25. the Lord can tell what men speak under the rose;
ord, pns31 vvz d n1 cst n2 vvb, pns11 vhb vvn r-crq dt n2 vvd, pns32 n1 vvz p-acp po11 n1, np1 crd crd dt n1 vmb vvi r-crq n2 vvb p-acp dt n1;
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looke what the King of Aram spake in his bed ▪ chamber, he could tell Elisha. As Enoch speakes;
look what the King of Aram spoke in his Bed ▪ chamber, he could tell Elisha. As Enoch speaks;
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he knowes all the speeches that wicked men speake, and will have them up at the day of judgement against them.
he knows all the Speeches that wicked men speak, and will have them up At the day of judgement against them.
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Thirdly, he knowes every sinfull thought that is in mens hearts, as Moses sayes;
Thirdly, he knows every sinful Thought that is in men's hearts, as Moses Says;
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God saw the wickednesse of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil continually, Gen. 6. 5. though mens thoughts be slie things,God saw the wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil continually, Gen. 6. 5. though men's thoughts be sly things,
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and are out of mens eyes, and Angels eyes, and Devils eyes, yet they are not out of his eye, he sees what men thinke.
and Are out of men's eyes, and Angels eyes, and Devils eyes, yet they Are not out of his eye, he sees what men think.
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Fourthly, he knowes all that ever a man hath done as the woman said of Christ;
Fourthly, he knows all that ever a man hath done as the woman said of christ;
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come see one that hath told me all that ever I have done, Joh. 4. 29.come see one that hath told me all that ever I have done, John 4. 29.
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Fifthly, he knowes all the evill that ever men will doe hereafter; the Lord told Moses what Pharaoh would doe before he went to him;
Fifthly, he knows all the evil that ever men will do hereafter; the Lord told Moses what Pharaoh would do before he went to him;
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I know he will harden his heart and will not let them goe, Exod. 3. 19. while the Children of Israel were in the wildernesse, he knew what they would doe when they came into Canaan; I know their imaginations even now before I have brought them into the Land which I sware to give them, Deut 31. 21. Sixthly, he knowes all the evills that men would doe in such and and such circumstances; I know he will harden his heart and will not let them go, Exod 3. 19. while the Children of Israel were in the Wilderness, he knew what they would do when they Come into Canaan; I know their Imaginations even now before I have brought them into the Land which I sware to give them, Deuteronomy 31. 21. Sixthly, he knows all the evils that men would do in such and and such Circumstances;
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he knew Abimelech would have taken Sarah, if he had not hindred him;
he knew Abimelech would have taken Sarah, if he had not hindered him;
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he knew that the men of Keilah would betray David, if David should stay there, 1 Sam. 23. 12. he knowes what a rich man would doe if he were poore, what this or that poore man would doe if he were rich;he knew that the men of Keilah would betray David, if David should stay there, 1 Sam. 23. 12. he knows what a rich man would do if he were poor, what this or that poor man would do if he were rich;
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one dies in his infancy, he knowes what he would have done if he had let him live to be a man:
one die in his infancy, he knows what he would have done if he had let him live to be a man:
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her's a man that lives in a good family, and may be carrieth himselfe very squarely,
hers a man that lives in a good family, and may be Carrieth himself very squarely,
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but the Lord knowes what he would doe, if he lived in another place. Seventhly, the Lord knowes mens dispositions, their natures, their qualities, their projects, their intentions;
but the Lord knows what he would do, if he lived in Another place. Seventhly, the Lord knows men's dispositions, their nature's, their qualities, their projects, their intentions;
cc-acp dt n1 vvz r-crq pns31 vmd vdi, cs pns31 vvd p-acp j-jn n1. crd, dt n1 vvz ng2 n2, po32 n2, po32 n2, po32 n2, po32 n2;
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he knowes how many are rotten, though they professe never so much; he knowes mens persons, he knowes vaine men, Iob. 11. 11. I told you the reason of this, First, because he is omniscient and knowes all things, his understanding is infinite, Psal. 147. 5. let a man set as good a colour ▪ as he can upon his wicked devices, God can discover him, let a man have never so many excuses;
he knows how many Are rotten, though they profess never so much; he knows men's Persons, he knows vain men, Job 11. 11. I told you the reason of this, First, Because he is omniscient and knows all things, his understanding is infinite, Psalm 147. 5. let a man Set as good a colour ▪ as he can upon his wicked devices, God can discover him, let a man have never so many excuses;
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though they passe for currant among men, yet God sees what they are;
though they pass for currant among men, yet God sees what they Are;
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men may pretend what they will, and deny what they will, and set an impudent forehead and face on the matter,
men may pretend what they will, and deny what they will, and Set an impudent forehead and face on the matter,
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and go unperceived among men, but they cannot goe unperceived by Allmighty God, his understanding is infinite.
and go unperceived among men, but they cannot go unperceived by Almighty God, his understanding is infinite.
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Secondly, as he is omniscient, so he is omnipresent, he is everywhere; whether can any creature goe from his presence? if he goe into the street,
Secondly, as he is omniscient, so he is omnipresent, he is everywhere; whither can any creature go from his presence? if he go into the street,
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or ale-house or drabhouse, or his house or his closet, or his privy chamber, he can goe nowhere but where God is;
or alehouse or drabhouse, or his house or his closet, or his privy chamber, he can go nowhere but where God is;
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and therefore how can he doe ought but God must needs see him? can any hide himselfe in ▪ secret places, that I should not see him? doe not I fill Heaven and Earth, saith the Lord? Ier. 23. 24.
and Therefore how can he do ought but God must needs see him? can any hide himself in ▪ secret places, that I should not see him? do not I fill Heaven and Earth, Says the Lord? Jeremiah 23. 24.
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Thirdly, the Lord hath his providence in every thing, nothing is done without his concurrence or sufferance,
Thirdly, the Lord hath his providence in every thing, nothing is done without his concurrence or sufferance,
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if it be good, it is done by his assistance; if it be evill, it cannot be done without his permission and disposition;
if it be good, it is done by his assistance; if it be evil, it cannot be done without his permission and disposition;
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therefore he must needs know every thing.
Therefore he must needs know every thing.
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He knew whether the Devils should enter into the herd of swine, for they could not enter in, untill he suffered them:
He knew whither the Devils should enter into the heard of Swine, for they could not enter in, until he suffered them:
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he knew all that Iudas, and Pilate, and Herod, and the Jewes and the High Priests did against Christ, because they did nothing but what his hand and counsell had determined before to be done, Act. 4. 28.
he knew all that Iudas, and Pilate, and Herod, and the Jews and the High Priests did against christ, Because they did nothing but what his hand and counsel had determined before to be done, Act. 4. 28.
pns31 vvd d cst np1, cc np1, cc np1, cc dt np2 cc dt j n2 vdd p-acp np1, c-acp pns32 vdd pix cc-acp r-crq po31 n1 cc n1 vhd vvn a-acp pc-acp vbi vdn, n1 crd crd
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Fourthly, the Lord knowes every mans sinnes, because he hath a candle in every mans bosome.
Fourthly, the Lord knows every men Sins, Because he hath a candle in every men bosom.
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The Spirit of man is the candle of the Lord, searching all the inward parts of the belly, Prov. 20. 27, that is a mans conscience, that's the Lords Candle;The Spirit of man is the candle of the Lord, searching all the inward parts of the belly, Curae 20. 27, that is a men conscience, that's the lords Candle;
dt n1 pp-f n1 vbz dt n1 pp-f dt n1, vvg d dt j n2 pp-f dt n1, np1 crd crd, cst vbz dt ng1 n1, d|vbz dt n2 n1;
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well, if Hee have a Candle standing in every mans bosome, what can bee done there in the darke?
well, if He have a Candle standing in every men bosom, what can be done there in the dark?
av, cs pns31 vhb dt n1 vvg p-acp d ng1 n1, r-crq vmb vbi vdn a-acp p-acp dt j?
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Fifthly, because He is judge of the whole World;
Fifthly, Because He is judge of the Whole World;
ord, c-acp pns31 vbz n1 pp-f dt j-jn n1;
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O Lord of Heasts that judgest righteously, that tryest the Reines and the Heart, Jer. 11. 20. Hee could not judge every man righteously else. O Lord of Hests that Judges righteously, that Triest the Reins and the Heart, Jer. 11. 20. He could not judge every man righteously Else.
sy n1 pp-f n2 cst vv2 av-j, cst vv2 dt n2 cc dt n1, np1 crd crd pns31 vmd xx vvi d n1 av-j av.
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A man may doe well, and yet seeme to doe evill; againe a man may doe very evill, and yet seeme to doe well;
A man may do well, and yet seem to do evil; again a man may do very evil, and yet seem to do well;
dt n1 vmb vdi av, cc av vvb pc-acp vdi j-jn; av dt n1 vmb vdi av j-jn, cc av vvb pc-acp vdi av;
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yee know the heart is all in all;
ye know the heart is all in all;
pn22 vvb dt n1 vbz d p-acp d;
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now if God did not know all mens hearts, all mens lookes and aymes, and intents,
now if God did not know all men's hearts, all men's looks and aims, and intents,
av cs np1 vdd xx vvi d ng2 n2, d ng2 n2 cc n2, cc n2,
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and meanings, the circumstances, and every thing that men doe, Hee could not judge every man according to his workes,
and meanings, the Circumstances, and every thing that men do, He could not judge every man according to his works,
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as hee will for a certaine.
as he will for a certain.
c-acp pns31 vmb p-acp dt j.
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Hee will judge every man according to his works, and therefore Hee knowes what every mans workes bee.
He will judge every man according to his works, and Therefore He knows what every men works be.
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The use of this was, First. To confute Averroes and others that say that God does not know mens sinnes;
The use of this was, First. To confute Averroes and Others that say that God does not know men's Sins;
dt n1 pp-f d vbds, np1. p-acp vvi np1 cc n2-jn cst vvb cst np1 vdz xx vvb ng2 n2;
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O say they, God sees all things by looking on himselfe; now there is no such thing to be seene in himselfe.
Oh say they, God sees all things by looking on himself; now there is no such thing to be seen in himself.
uh vvb pns32, np1 vvz d n2 p-acp vvg p-acp px31; av a-acp vbz dx d n1 pc-acp vbi vvn p-acp px31.
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Beloved, here you see that this is a blasphemous Doctrine;
beloved, Here you see that this is a blasphemous Doctrine;
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for God knowes what ever men are ▪ or thinke, or speake, or doe, or have done ▪ or shall doe,
for God knows what ever men Are ▪ or think, or speak, or do, or have done ▪ or shall do,
p-acp np1 vvz r-crq av n2 vbr ▪ cc vvi, cc vvi, cc vdb, cc vhb vdn ▪ cc vmb vdi,
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or would doe in any case;
or would do in any case;
cc vmd vdi p-acp d n1;
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and though sinne be not in God, yet the suffering of it is in God and Hee may suffer it in his just judgement and wisdome;
and though sin be not in God, yet the suffering of it is in God and He may suffer it in his just judgement and Wisdom;
cc cs n1 vbb xx p-acp np1, av dt n1 pp-f pn31 vbz p-acp np1 cc pns31 vmb vvi pn31 p-acp po31 j n1 cc n1;
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though the commiting of it be wicked, yet his suffering of it is good, and just.
though the committing of it be wicked, yet his suffering of it is good, and just.
cs dt vvg pp-f pn31 vbb j, av po31 n1 pp-f pn31 vbz j, cc j.
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The Eyes of the Lord are in every place beholding the evill and the good, Pro. 15. 3. But I let this passe.The Eyes of the Lord Are in every place beholding the evil and the good, Pro 15. 3. But I let this pass.
dt n2 pp-f dt n1 vbr p-acp d n1 vvg dt j-jn cc dt j, np1 crd crd p-acp pns11 vvb d vvi.
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Secondly, to condemne the most sorts of men that doe not consider of this truth;
Secondly, to condemn the most sorts of men that doe not Consider of this truth;
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for though men will grant that God knowes all the evill that they doe, yet this vile Atheisme is lurking in mens hearts, they either make God as the Epicures hold, that hee sits in Heaven,
for though men will grant that God knows all the evil that they do, yet this vile Atheism is lurking in men's hearts, they either make God as the Epicureans hold, that he sits in Heaven,
c-acp cs n2 vmb vvi cst np1 vvz d dt j-jn cst pns32 vdb, av d j n1 vbz vvg p-acp ng2 n2, pns32 d vvb np1 p-acp dt n2 vvb, cst pns31 vvz p-acp n1,
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and regards not what men doe, or at least God will not require it, Psal. 10. 13. they doe not charge this truth on their hearts;
and regards not what men do, or At least God will not require it, Psalm 10. 13. they do not charge this truth on their hearts;
cc vvz xx r-crq n2 vdb, cc p-acp ds n1 vmb xx vvi pn31, np1 crd crd pns32 vdb xx vvi d n1 p-acp po32 n2;
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This is the cause that men are so daring to doe evill. Thirdly, this is a terror to all that doe evill.
This is the cause that men Are so daring to do evil. Thirdly, this is a terror to all that do evil.
d vbz dt n1 cst n2 vbr av vvg pc-acp vdi j-jn. ord, d vbz dt n1 p-acp d cst vdb j-jn.
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This is a terror to them that have condemning hearts, as John sayes, if our heart condemne us, God is greater then our hearts,
This is a terror to them that have condemning hearts, as John Says, if our heart condemn us, God is greater then our hearts,
np1 vbz dt n1 p-acp pno32 cst vhb vvg n2, c-acp np1 vvz, cs po12 n1 vvb pno12, np1 vbz jc cs po12 n2,
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and Hee knowes all things, 1 Joh. 3. 20. againe this is a terror to all Hypocrites;and He knows all things, 1 John 3. 20. again this is a terror to all Hypocrites;
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if God could not see a rotten heart, then a Hypocrite should speed as well as the best.
if God could not see a rotten heart, then a Hypocrite should speed as well as the best.
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But God sees what men are; seeme they what they will, He sees what they be.
But God sees what men Are; seem they what they will, He sees what they be.
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Fourthly, this is comfort to good people, for if God see all mens sinnes, then Hee sees all mens goodnesse;
Fourthly, this is Comfort to good people, for if God see all men's Sins, then He sees all men's Goodness;
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what a comfort is this in Prayer to consider, That Hee that searcheth the Hearts knowes what is the minde of the Spirit? Romans 8. 27, Hee knowes all thy groanes and sighes;
what a Comfort is this in Prayer to Consider, That He that Searches the Hearts knows what is the mind of the Spirit? Romans 8. 27, He knows all thy groans and sighs;
r-crq dt n1 vbz d p-acp n1 pc-acp vvi, cst pns31 cst vvz dt n2 vvz r-crq vbz dt n1 pp-f dt n1? np1 crd crd, pns31 vvz d po21 n2 cc n2;
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though thou canst not utter what thou wouldst in Prayer, yet Hee knowes what thou wouldst have.
though thou Canst not utter what thou Wouldst in Prayer, yet He knows what thou Wouldst have.
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What a comfort is this in temptation, in the midst of the accusations of Satan,
What a Comfort is this in temptation, in the midst of the accusations of Satan,
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when a man is pitifully put to it in spirituall conflicts, that God knowes what is in us? all our secret affections, our mournings after him, our private seekings of him, all our hidden meanings to him, all our combats against sinne, all our griefes for corruptions;
when a man is pitifully put to it in spiritual conflicts, that God knows what is in us? all our secret affections, our mournings After him, our private seekings of him, all our hidden meanings to him, all our combats against sin, all our griefs for corruptions;
c-crq dt n1 vbz av-j vvn p-acp pn31 p-acp j n2, cst np1 vvz r-crq vbz p-acp pno12? av-d po12 j-jn n2, po12 n2 p-acp pno31, po12 j n2 pp-f pno31, d po12 j-vvn n2 p-acp pno31, d po12 n2 p-acp n1, d po12 n2 p-acp n2;
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as Peter sayes, God thou knowest all things, thou knowest that I love thee, Joh. 21. 17. Peter was put to it soundly at that time,
as Peter Says, God thou Knowest all things, thou Knowest that I love thee, John 21. 17. Peter was put to it soundly At that time,
c-acp np1 vvz, np1 pns21 vv2 d n2, pns21 vv2 cst pns11 vvb pno21, np1 crd crd np1 vbds vvn p-acp pn31 av-j p-acp d n1,
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yet this was his comfort that God did know all things;
yet this was his Comfort that God did know all things;
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and as Hee knowes more evill by us then our selves, so He knowes more good by us then our selves.
and as He knows more evil by us then our selves, so He knows more good by us then our selves.
cc c-acp pns31 vvz av-dc j-jn p-acp pno12 cs po12 n2, av pns31 vvz av-dc j p-acp pno12 cs po12 n2.
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Againe, what a comfort is this against the nick-names and false judgings of wicked men? Hee knowes all our innocency,
Again, what a Comfort is this against the nicknames and false judgings of wicked men? He knows all our innocency,
av, q-crq dt n1 vbz d p-acp dt n2 cc j n2-vvg pp-f j n2? pns31 vvz d po12 n1,
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when men say all manner of evill of us; Hee knowes wee doe that in sincerity, which men thinke wee doe in Hypocrisy; Hee knowes our.
when men say all manner of evil of us; He knows we do that in sincerity, which men think we do in Hypocrisy; He knows our.
c-crq n2 vvb d n1 pp-f j-jn pp-f pno12; pns31 vvz pns12 vdi cst p-acp n1, r-crq n2 vvb pns12 vdb p-acp n1; pns31 vvz po12.
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simplicity, when men judge that wee doe it out of by and sinister respects;
simplicity, when men judge that we do it out of by and sinister respects;
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what a comfort is this when wee can appeale to God as David sayes, the Lord knowes that I lie not;
what a Comfort is this when we can appeal to God as David Says, the Lord knows that I lie not;
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as David sayes, I have not refrained my lips from preaching thy Righteousnesse, O Lord thou knowest, Psalme 40. 9. little does the World think what the Saints doe every day, what wrestlings with God, what goings out unto him they have; this is a comfort; the Lord knowes.
as David Says, I have not refrained my lips from preaching thy Righteousness, Oh Lord thou Knowest, Psalm 40. 9. little does the World think what the Saints do every day, what wrestlings with God, what goings out unto him they have; this is a Comfort; the Lord knows.
p-acp np1 vvz, pns11 vhb xx vvn po11 n2 p-acp vvg po21 n1, uh n1 pns21 vv2, n1 crd crd j vdz dt n1 vvb r-crq dt n2 vdb d n1, r-crq n2 p-acp np1, r-crq n2-vvg av p-acp pno31 pns32 vhb; d vbz dt n1; dt n1 vvz.
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Againe, what an encouragement is it to serve God in these bad and sinnefull times? People generally never looke after God,
Again, what an encouragement is it to serve God in these bad and sinful times? People generally never look After God,
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nor holinesse, as though God had forsaken the Earth;
nor holiness, as though God had forsaken the Earth;
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most people are of the minde, that if a man bee precise, hee is little the better;
most people Are of the mind, that if a man be precise, he is little the better;
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and if hee be not so precise as some be, hee shall never be the worse for that,
and if he be not so precise as Some be, he shall never be the Worse for that,
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as though God cared for no such matter.
as though God cared for no such matter.
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Beloved, when wee heare that God sees all that men doe, and markes and will call all men to an accompt, what an encouragement is this to serve God? as David sayes to Solomon, Know thou the God of thy Fathers,
beloved, when we hear that God sees all that men do, and marks and will call all men to an account, what an encouragement is this to serve God? as David Says to Solomon, Know thou the God of thy Father's,
j-vvn, c-crq pns12 vvb cst np1 vvz d d n2 vdb, cc n2 cc vmb vvi d n2 p-acp dt n1, r-crq dt n1 vbz d pc-acp vvi np1? p-acp np1 vvz p-acp np1, vvb pns21 dt n1 pp-f po21 n2,
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and serve him with a perfect Heart, for the Lord searcheth all Hearts, and understandeth all the imaginations of the thoughts, 1 Chron. 28. 9. This was the first pont.and serve him with a perfect Heart, for the Lord Searches all Hearts, and understands all the Imaginations of the thoughts, 1 Chronicles 28. 9. This was the First pont.
cc vvi pno31 p-acp dt j n1, p-acp dt n1 vvz d n2, cc vvz d dt n2 pp-f dt n2, vvn np1 crd crd d vbds dt ord n1.
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And then the Second point was this.
And then the Second point was this.
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The consideration of this that God knowes all our workes, is a powerfull meanes to all Gods elect, to doe them good,
The consideration of this that God knows all our works, is a powerful means to all God's elect, to do them good,
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and to quicken them and to make them take heede of all manner of sinne;
and to quicken them and to make them take heed of all manner of sin;
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when the Lord would quicken his people here in Sardis, hee uses this as his first meanes to doe it by; I know thy workes;
when the Lord would quicken his people Here in Sardis, he uses this as his First means to do it by; I know thy works;
c-crq dt n1 vmd vvi po31 n1 av p-acp np1, pns31 vvz d p-acp po31 ord n2 pc-acp vdi pn31 p-acp; pns11 vvb po21 n2;
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wee may see this in David; I have kept thy Precepts and thy Testimonies; for all my wayes are before Thee, Psalme 119 168. when Solomon would convert the whorish man, hee uses this for his argument, why wilt thou O my Son be ravisht with a strange Woman,
we may see this in David; I have kept thy Precepts and thy Testimonies; for all my ways Are before Thee, Psalm 119 168. when Solomon would convert the whorish man, he uses this for his argument, why wilt thou Oh my Son be ravished with a strange Woman,
pns12 vmb vvi d p-acp np1; pns11 vhb vvn po21 n2 cc po21 n2; p-acp d po11 n2 vbr p-acp pno21, n1 crd crd r-crq np1 vmd vvi dt j n1, pns31 vvz d p-acp po31 n1, q-crq vm2 pns21 uh po11 n1 vbi vvn p-acp dt j n1,
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for the wayes of man are before the Eyes of the Lord, and He ponders all his goings, Pro. 5. 20, 21. The reasons of this point, are.for the ways of man Are before the Eyes of the Lord, and He ponders all his goings, Pro 5. 20, 21. The Reasons of this point, Are.
p-acp dt n2 pp-f n1 vbr p-acp dt n2 pp-f dt n1, cc pns31 vvz d po31 n2-vvg, np1 crd crd, crd dt n2 pp-f d n1, vbr.
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First, because the Lords knowing of our workes is joyned with a marking and a pondering of them too.
First, Because the lords knowing of our works is joined with a marking and a pondering of them too.
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Hee diligently observes what wee doe; Hee ponders and considers whence it proceeds, whether it tends;
He diligently observes what we do; He ponders and considers whence it proceeds, whither it tends;
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what light we goe against, what checks of conscience wee meete with, what mercies wee abuse, what prickes wee kick against;
what Light we go against, what Checks of conscience we meet with, what Mercies we abuse, what pricks we kick against;
q-crq n1 pns12 vvb p-acp, r-crq vvz pp-f n1 pns12 vvb p-acp, r-crq n2 pns12 vvb, r-crq vvz pns12 vvb p-acp;
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Hee does not barely see what wee doe, but Hee considers what wee doe, how hainously wee sinne, what a vile thing it is that wee doe;
He does not barely see what we do, but He considers what we do, how heinously we sin, what a vile thing it is that we do;
pns31 vdz xx av-j vvi r-crq pns12 vdb, cc-acp pns31 vvz r-crq pns12 vdb, c-crq av-j pns12 vvb, r-crq dt j n1 pn31 vbz cst pns12 vdb;
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Hee considers how cursed wee are, what a great One wee offend.
He considers how cursed we Are, what a great One we offend.
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The Lords Throne is in Heaven, his Eyes doe consider, and his Eyelids trie the children of men. The lords Throne is in Heaven, his Eyes do Consider, and his Eyelids try the children of men.
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Psalme 11. 4. Hee ponders mens hearts, Prov. 24. 12. if God did only see what wee doe, it were another matter,
Psalm 11. 4. He ponders men's hearts, Curae 24. 12. if God did only see what we do, it were Another matter,
n1 crd crd pns31 vvz ng2 n2, np1 crd crd cs np1 vdd av-j vvi r-crq pns12 vdb, pn31 vbdr j-jn n1,
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but when the soule shall heare that He markes and considers, and that he ponders mens sinnes,
but when the soul shall hear that He marks and considers, and that he ponders men's Sins,
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and weighs them how horrible they are, how much against his glory, what punishments they deserve,
and weighs them how horrible they Are, how much against his glory, what punishments they deserve,
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how inexcusable they be, how just it is to damne them, its a signe of a desperate heart when this wil not work.
how inexcusable they be, how just it is to damn them, its a Signen of a desperate heart when this will not work.
c-crq j pns32 vbb, c-crq j pn31 vbz pc-acp vvi pno32, pn31|vbz dt n1 pp-f dt j n1 c-crq d vmb xx vvi.
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Secondly, the Lords seeing of our sinnes is with most holy and pure Eyes, and such Eyes as cannot abide such an object before Him, as the Prophet Habbakuk speakes;
Secondly, the lords seeing of our Sins is with most holy and pure Eyes, and such Eyes as cannot abide such an Object before Him, as the Prophet Habakkuk speaks;
ord, dt n2 vvg pp-f po12 n2 vbz p-acp ds j cc j n2, cc d n2 p-acp vmbx vvi d dt n1 p-acp pno31, c-acp dt n1 np1 vvz;
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Thou art of purer Eyes then to behold evill, thou canst not looke on iniquity, Hab. 1. 13. If God saw our sinnes with such an Eye as men see them with, it were no such great thing;Thou art of Purer Eyes then to behold evil, thou Canst not look on iniquity, Hab. 1. 13. If God saw our Sins with such an Eye as men see them with, it were no such great thing;
pns21 vb2r pp-f jc n2 cs pc-acp vvi j-jn, pns21 vm2 xx vvi p-acp n1, np1 crd crd cs np1 vvd po12 n2 p-acp d dt n1 c-acp n2 vvb pno32 p-acp, pn31 vbdr dx d j n1;
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many men can endure them well enough, and like us little the worse; nay may be they will like us the better;
many men can endure them well enough, and like us little the Worse; nay may be they will like us the better;
d n2 vmb vvi pno32 av av-d, cc vvb pno12 av-j dt av-jc; uh vmb vbi pns32 vmb vvi pno12 dt jc;
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but they are infinitely offensive to God.
but they Are infinitely offensive to God.
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Hee sees, them with such an Eye, that if the soule did but see how God lookes, it would burst the very heart of it;
He sees, them with such an Eye, that if the soul did but see how God looks, it would burst the very heart of it;
pns31 vvz, pno32 p-acp d dt n1, cst cs dt n1 vdd p-acp vvi c-crq np1 vvz, pn31 vmd vvi dt j n1 pp-f pn31;
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as when Peter had denyed Christ, Christ look't upon him;
as when Peter had denied christ, christ looked upon him;
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But it was such a looke, that burst his very heart and made him goe out with shame, and weepe bitterly.
But it was such a look, that burst his very heart and made him go out with shame, and weep bitterly.
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Thirdly, the Lords seeing of our sinnes is joyned with recording of them;
Thirdly, the lords seeing of our Sins is joined with recording of them;
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Hee notes them in a Booke that hee may never forget them, as hee told the Iewes, Behold it is written before mee,
He notes them in a Book that he may never forget them, as he told the Iewes, Behold it is written before me,
pns31 vvz pno32 p-acp dt n1 cst pns31 vmb av-x vvi pno32, c-acp pns31 vvd dt np2, vvb pn31 vbz vvn p-acp pno11,
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and I will render it them into their bosome, Isaiah 65. 6. if God did see our sinnes and there's an end,and I will render it them into their bosom, Isaiah 65. 6. if God did see our Sins and there's an end,
cc pns11 vmb vvi pn31 pno32 p-acp po32 n1, np1 crd crd cs np1 vdd vvi po12 n2 cc pc-acp|vbz dt n1,
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then indeed this Doctrine of Gods seeing of our sinnes would doe little good, may be God will forget them againe;
then indeed this Doctrine of God's seeing of our Sins would do little good, may be God will forget them again;
cs av d n1 pp-f n2 vvg pp-f po12 n2 vmd vdi j j, vmb vbi np1 vmb vvi pno32 av;
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yea, but when hee sees them, hee registers them too, and hee will never forget them;
yea, but when he sees them, he registers them too, and he will never forget them;
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now when a soule shall come to consider them, this will wound it to the quick.
now when a soul shall come to Consider them, this will wound it to the quick.
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O hee will never forget them, hee sets them on our score, and wee shall heare of them another day,
O he will never forget them, he sets them on our score, and we shall hear of them Another day,
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except we make our peace with him.
except we make our peace with him.
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Fourthly, when God sees our sinnes, it is even all one as if the whole World saw them;
Fourthly, when God sees our Sins, it is even all one as if the Whole World saw them;
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nay hee will shew them before all the whole World, Hee will bring to light things hidden in darknesse, 1 Cor. 4. 5. wouldst not thou bee loth that all the World should see all thy thoughts,
nay he will show them before all the Whole World, He will bring to Light things hidden in darkness, 1 Cor. 4. 5. Wouldst not thou be loath that all the World should see all thy thoughts,
uh-x pns31 vmb vvi pno32 p-acp d dt j-jn n1, pns31 vmb vvi p-acp j n2 vvn p-acp n1, vvn np1 crd crd vmd2 xx pns21 vbi j cst d dt n1 vmd vvi d po21 n2,
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and heare every word that thou speakest, and know all the evill thou hast done;
and hear every word that thou Speakest, and know all the evil thou hast done;
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would it not much bridle thee, if thou couldst doe nothing, not thinke a thought but all the whole World should see it? why man, the Lord sees thee,
would it not much bridle thee, if thou Couldst do nothing, not think a Thought but all the Whole World should see it? why man, the Lord sees thee,
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and that is all one and more too; for hee will open it before all the World, before hee hath done.
and that is all one and more too; for he will open it before all the World, before he hath done.
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Fifthly, another argument may be taken from our disposition;
Fifthly, Another argument may be taken from our disposition;
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our disposition is such that wee cannot abide our wickednesse should be seen by any body;
our disposition is such that we cannot abide our wickedness should be seen by any body;
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which among us when wee pray, would not be ashamed that any body should see how our thoughts rove? which of you that are unsetled and deadhearted would not blush that men had a casement to see how dead hee sits at a Sermon,
which among us when we pray, would not be ashamed that any body should see how our thoughts rove? which of you that Are unsettled and deadhearted would not blush that men had a casement to see how dead he sits At a Sermon,
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how dead and blockish at a Sacrament, how dead at other of Gods Ordinances? What base and uncleane,
how dead and blockish At a Sacrament, how dead At other of God's Ordinances? What base and unclean,
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and blasphemous thoughts doe sometimes come into our hearts? if a man did thinke that any man should see them, hee would hardly be able to shew his face among men:
and blasphemous thoughts do sometime come into our hearts? if a man did think that any man should see them, he would hardly be able to show his face among men:
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should an Adulterer be but taken in the act by any Man or Woman or Child, O how it would gall him and vex him to be seene!
should an Adulterer be but taken in the act by any Man or Woman or Child, Oh how it would Gall him and vex him to be seen!
vmd dt n1 vbb p-acp vvn p-acp dt n1 p-acp d n1 cc n1 cc n1, uh c-crq pn31 vmd vvi pno31 cc vvi pno31 pc-acp vbi vvn!
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as Job speakes, If one know them, they are in the terrour of the shadow of death, Job. 24. 27. now beloved if this be our disposition by nature, that wee cannot abide that a man should see us doe something that wee doe,
as Job speaks, If one know them, they Are in the terror of the shadow of death, Job. 24. 27. now Beloved if this be our disposition by nature, that we cannot abide that a man should see us do something that we do,
c-acp n1 vvz, cs pi vvb pno32, pns32 vbr p-acp dt n1 pp-f dt n1 pp-f n1, n1. crd crd av vvn cs d vbb po12 n1 p-acp n1, cst pns12 vmbx vvi d dt n1 vmd vvi pno12 vdi pi cst pns12 vdb,
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nay not a child of seven yeares old, then O what a terrour is it that the God of Heaven and Earth should see us and know us;
nay not a child of seven Years old, then Oh what a terror is it that the God of Heaven and Earth should see us and know us;
uh-x xx dt n1 pp-f crd n2 j, av uh r-crq dt n1 vbz pn31 cst dt n1 pp-f n1 cc n1 vmd vvi pno12 cc vvb pno12;
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that hee should see all our lusts, all our noysome and uncleane affections, all our vile and hideous thoughts!
that he should see all our Lustiest, all our noisome and unclean affections, all our vile and hideous thoughts!
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O what a powerfull thing is this to worke upon the heart, except it be delivered up to a reprobate sense? The Woman of Samaria shee was briske and frolique a great while, till shee perceived that Christ knew all her villany, this made her ashamed, and brake her very heart. The use of this was:
O what a powerful thing is this to work upon the heart, except it be Delivered up to a Reprobate sense? The Woman of Samaria she was brisk and frolic a great while, till she perceived that christ knew all her villainy, this made her ashamed, and brake her very heart. The use of this was:
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First, here wee see they are desperate that this point cannot worke on;
First, Here we see they Are desperate that this point cannot work on;
ord, av pns12 vvb pns32 vbr j cst d n1 vmbx vvi p-acp;
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its certaine they are gracelesse that can heare that God sees all their workes, and yet it does not purge them from day to day, its an evident argument that a man contemnes God, and makes nothing of him.
its certain they Are graceless that can hear that God sees all their works, and yet it does not purge them from day to day, its an evident argument that a man contemnes God, and makes nothing of him.
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Secondly, is it so that this is such a powerfull meanes to worke upon our hearts? O let us not harden our hearts,
Secondly, is it so that this is such a powerful means to work upon our hearts? O let us not harden our hearts,
ord, vbz pn31 av cst d vbz d dt j n2 pc-acp vvi p-acp po12 n2? sy vvb pno12 xx vvi po12 n2,
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but let us consider of it, that it may cut betweene the bone and the marrow; God sees all our workes.
but let us Consider of it, that it may Cut between the bone and the marrow; God sees all our works.
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This point should fall upon our hearts, like the Al-mighty hand of God; so it did on Jobs.
This point should fallen upon our hearts, like the Almighty hand of God; so it did on Jobs.
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I know thou canst doe every thing, and that no thought can be hid from thee, Job. 42. 2. so much shall suffice to have spoken of the reproof in generall.I know thou Canst do every thing, and that no Thought can be hid from thee, Job. 42. 2. so much shall suffice to have spoken of the reproof in general.
pns11 vvb pns21 vm2 vdi d n1, cc cst dx n1 vmb vbi vvn p-acp pno21, np1. crd crd av av-d vmb vvi pc-acp vhi vvn pp-f dt n1 p-acp n1.
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Now wee come to the particulars.
Now we come to the particulars.
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And the first is in these words, thou hast a Name that thou livest, and the other is, and art dead.
And the First is in these words, thou hast a Name that thou Livest, and the other is, and art dead.
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That thou hast a name that thou livest;
That thou hast a name that thou Livest;
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This is the first particular whereby the Lord Jesus, proves that which hee had implyed before, viz. that the works of Sardis were all starke naught,
This is the First particular whereby the Lord jesus, Proves that which he had employed before, viz. that the works of Sardis were all stark nought,
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because they had onely a name to live, they rested in a meere outward name to bee Religious and good Christians,
Because they had only a name to live, they rested in a mere outward name to be Religious and good Christians,
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and people of God, and believers and a Church of Jesus Christ; they had the name, and that was all;
and people of God, and believers and a Church of jesus christ; they had the name, and that was all;
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they had a name to live;
they had a name to live;
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well, sayes hee, for this very thing, I know all thy workes, ( i ) I know them to be all starke naught.
well, Says he, for this very thing, I know all thy works, (i) I know them to be all stark nought.
av, vvz pns31, c-acp d j n1, pns11 vvb d po21 n2, (pns11) pns11 vvb pno32 pc-acp vbi d av-j pi.
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Some thinke this is an allusion to the Minister of Sardis his name, who (they say) was called Zosing, that is Living.
some think this is an allusion to the Minister of Sardis his name, who (they say) was called Zosing, that is Living.
d vvb d vbz dt n1 p-acp dt n1 pp-f np1 po31 n1, r-crq (pns32 vvb) vbds vvn vvg, cst vbz vvg.
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Thou hast a name that thou livest, but the truth is, thou art dead; whether that be so or no, I know not;
Thou hast a name that thou Livest, but the truth is, thou art dead; whither that be so or no, I know not;
pns21 vh2 dt n1 cst pns21 vv2, cc-acp dt n1 vbz, pns21 vb2r j; cs d vbb av cc uh-dx, pns11 vvb xx;
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but this is the meaning of the words, that both the Minister and the Church seemed to be alive towards God;
but this is the meaning of the words, that both the Minister and the Church seemed to be alive towards God;
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hee to be a very good and godly Minister, and they very good and godly hearers, they were all professors, they were all very devout and forward in all their duties of Religion to see to;
he to be a very good and godly Minister, and they very good and godly hearers, they were all professors, they were all very devout and forward in all their duties of Religion to see to;
pns31 p-acp vbi dt av j cc j n1, cc pns32 av j cc j n2, pns32 vbdr d n2, pns32 vbdr d av j cc av-j p-acp d po32 n2 pp-f n1 pc-acp vvi p-acp;
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Thou hast a name that thou livest.
Thou hast a name that thou Livest.
pns21 vh2 dt n1 cst pns21 vv2.
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By name is meant a meere name, as wee see by the clause following, and art dead;
By name is meant a mere name, as we see by the clause following, and art dead;
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for when a man is dead, the name to live must needs be a meere Name.
for when a man is dead, the name to live must needs be a mere Name.
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First, a Name in regard of themselves, they tooke themselves to be alive;
First, a Name in regard of themselves, they took themselves to be alive;
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as Paul had a name to live before his conversion, while yet hee was a Pharisee, hee had then a name to live, I was alive without the Law once, Rom. 7. 9. That is, I had a name to live then, I taking my selfe to be alive;
as Paul had a name to live before his conversion, while yet he was a Pharisee, he had then a name to live, I was alive without the Law once, Rom. 7. 9. That is, I had a name to live then, I taking my self to be alive;
c-acp np1 vhd dt n1 pc-acp vvi p-acp po31 n1, cs av pns31 vbds dt np1, pns31 vhd av dt n1 pc-acp vvi, pns11 vbds j p-acp dt n1 a-acp, np1 crd crd cst vbz, pns11 vhd dt n1 pc-acp vvi av, pns11 vvg po11 n1 pc-acp vbi j;
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I thought verily in those dayes that I had true Grace, true Faith, and true Hope,
I Thought verily in those days that I had true Grace, true Faith, and true Hope,
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and true Love, and the true feare of God before my eyes. So this Church had a name to live, they thought themselves to be alive.
and true Love, and the true Fear of God before my eyes. So this Church had a name to live, they Thought themselves to be alive.
cc j n1, cc dt j n1 pp-f np1 p-acp po11 n2. av d n1 vhd dt n1 pc-acp vvi, pns32 vvd px32 pc-acp vbi j.
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Secondly, a name in regard of other godly Churches; others in the judgement of Charity conceived they were alive;
Secondly, a name in regard of other godly Churches; Others in the judgement of Charity conceived they were alive;
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as the Scribes, the Pharisees, our Saviour Christ told them they had a name to live, Woe unto you Scribes and Pharisees, Hypocrites;
as the Scribes, the Pharisees, our Saviour christ told them they had a name to live, Woe unto you Scribes and Pharisees, Hypocrites;
c-acp dt n2, dt np2, po12 n1 np1 vvd pno32 pns32 vhd dt n1 pc-acp vvi, n1 p-acp pn22 n2 cc np2, n2;
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3579
for yee are like unto whited Sepulchers, which indeed appeare beautifull outward, but are within full of dead mens bones, Matthew 23. 27. that is, yee seeme to be alive, yee have a name to live, but indeed yee are dead;for ye Are like unto whited Sepulchers, which indeed appear beautiful outward, but Are within full of dead men's bones, Matthew 23. 27. that is, ye seem to be alive, ye have a name to live, but indeed ye Are dead;
c-acp pn22 vbr av-j p-acp vvn n2, r-crq av vvb j j, cc-acp vbr p-acp j pp-f j ng2 n2, np1 crd crd cst vbz, pn22 vvb pc-acp vbi j, pn22 vhb dt n1 pc-acp vvi, cc-acp av pn22 vbr j;
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They had such a great name to live that our Saviour Christ had much a doe to keepe his owne Disciples from over-weening of them;
They had such a great name to live that our Saviour christ had much a do to keep his own Disciples from overweening of them;
pns32 vhd d dt j n1 pc-acp vvi cst po12 n1 np1 vhd d dt vdb pc-acp vvi po31 d n2 p-acp vvg pp-f pno32;
(16) sermon (DIV2)
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beware of them sayes hee, q. d. what ever yee may thinke, they have a meere Name to live.
beware of them Says he, q. worser. what ever ye may think, they have a mere Name to live.
vvb pp-f pno32 vvz pns31, vvd. sy. r-crq av pn22 vmb vvi, pns32 vhb dt j n1 pc-acp vvi.
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3582
Thirdly, a name among poore ignorant and simple people;
Thirdly, a name among poor ignorant and simple people;
ord, dt n1 p-acp j j cc j n1;
(16) sermon (DIV2)
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yee know there be abundant of poore simple people that are led away with shewes, that know not what true Religion is,
ye know there be abundant of poor simple people that Are led away with shows, that know not what true Religion is,
pn22 vvb pc-acp vbi j pp-f j j n1 cst vbr vvn av p-acp n2, cst vvb xx r-crq j n1 vbz,
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nay may be hate it, but yet they are led away with the shew of it;
nay may be hate it, but yet they Are led away with the show of it;
uh-x vmb vbi n1 pn31, cc-acp av pns32 vbr vvn av p-acp dt n1 pp-f pn31;
(16) sermon (DIV2)
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3585
now they that seeme to be religious, they are the onely Men and Women with such;
now they that seem to be religious, they Are the only Men and Women with such;
av pns32 cst vvb pc-acp vbi j, pns32 vbr dt j n2 cc n2 p-acp d;
(16) sermon (DIV2)
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they are held for the only good people in a Country, they are admired, poore silly people take them for their Ghostly Fathers,
they Are held for the only good people in a Country, they Are admired, poor silly people take them for their Ghostly Father's,
pns32 vbr vvn p-acp dt j j n1 p-acp dt n1, pns32 vbr vvn, j j n1 vvb pno32 p-acp po32 j n2,
(16) sermon (DIV2)
403
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3587
if they can have but their Prayers, they thinke their Prayers can do much;
if they can have but their Prayers, they think their Prayers can do much;
cs pns32 vmb vhi p-acp po32 n2, pns32 vvb po32 n2 vmb vdi d;
(16) sermon (DIV2)
403
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3588
when they are sick, they love a life to have such by their bedsides, they give them a great deale of comfort,
when they Are sick, they love a life to have such by their bedsides, they give them a great deal of Comfort,
c-crq pns32 vbr j, pns32 vvb dt n1 pc-acp vhi d p-acp po32 n2, pns32 vvb pno32 dt j n1 pp-f n1,
(16) sermon (DIV2)
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3589
like Absulom that comforted the people that came to him, O your matters are good;
like Absulom that comforted the people that Come to him, Oh your matters Are good;
av-j np1 cst vvd dt n1 cst vvd p-acp pno31, uh po22 n2 vbr j;
(16) sermon (DIV2)
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3590
so the Apostle shewes that they that had a sorme of godlinesse, had a name to live among a company of poore silly people, 2 Tim. 3. 5. 6.
so the Apostle shows that they that had a Form of godliness, had a name to live among a company of poor silly people, 2 Tim. 3. 5. 6.
av dt n1 vvz cst pns32 cst vhd dt n1 pp-f n1, vhd dt n1 pc-acp vvi p-acp dt n1 pp-f j j n1, crd np1 crd crd crd
(16) sermon (DIV2)
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3591
Fourthly, a name among the persecutors of Religion, and so they are persecuted too among them that live indeed;
Fourthly, a name among the persecutors of Religion, and so they Are persecuted too among them that live indeed;
ord, dt n1 p-acp dt n2 pp-f n1, cc av pns32 vbr vvn av p-acp pno32 cst vvb av;
(16) sermon (DIV2)
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3592
for mockers take them to be of the same number.
for mockers take them to be of the same number.
p-acp n2 vvb pno32 pc-acp vbi pp-f dt d n1.
(16) sermon (DIV2)
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3593
So Alexander the Coppersmith, had a name a great while, and the enemies of goodnesse persecuted him even as Paul; so Demas for a time had a name,
So Alexander the Coppersmith, had a name a great while, and the enemies of Goodness persecuted him even as Paul; so Demas for a time had a name,
np1 np1 dt np1, vhd dt n1 dt j n1, cc dt n2 pp-f n1 vvn pno31 av c-acp np1; av np1 p-acp dt n1 vhd dt n1,
(16) sermon (DIV2)
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3594
and was persecuted as well as the Apostle, till afterwards hee was weary and forsooke him.
and was persecuted as well as the Apostle, till afterwards he was weary and forsook him.
cc vbds vvn a-acp av c-acp dt n1, c-acp av pns31 vbds j cc vvd pno31.
(16) sermon (DIV2)
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3595
This is one of your Precisians, this is one of you purer people, this is one of them that call themselves the people of God, These are the people of the Lord, Ezek. 36. 20. as a Bat hath a name to be a Mouse,
This is one of your precisians, this is one of you Purer people, this is one of them that call themselves the people of God, These Are the people of the Lord, Ezekiel 36. 20. as a Bat hath a name to be a Mouse,
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(16) sermon (DIV2)
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3596
and so the Birds persecute it, and cannot abide it.
and so the Birds persecute it, and cannot abide it.
cc av dt n2 vvi pn31, cc vmbx vvi pn31.
(16) sermon (DIV2)
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3597
Now the point of Doctrine is this, that it is a horrible thing to rest in a meere name of being Religious;
Now the point of Doctrine is this, that it is a horrible thing to rest in a mere name of being Religious;
av dt n1 pp-f n1 vbz d, cst pn31 vbz dt j n1 pc-acp vvi p-acp dt j n1 pp-f vbg j;
(16) sermon (DIV2)
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3598
it is the argument that Christ uses, to prove that Sardis workes were all starke naught,
it is the argument that christ uses, to prove that Sardis works were all stark nought,
pn31 vbz dt n1 cst np1 vvz, pc-acp vvi d np1 n2 vbdr d av-j pi,
(16) sermon (DIV2)
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3599
because they had a meere name to live;
Because they had a mere name to live;
c-acp pns32 vhd dt j n1 pc-acp vvi;
(16) sermon (DIV2)
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3600
so when the Lord would declare how the Jewes were growne to be starke naught, hee layes this to their charge, that they had onely a name to bee his people;
so when the Lord would declare how the Jews were grown to be stark nought, he lays this to their charge, that they had only a name to be his people;
av c-crq dt n1 vmd vvi c-crq dt np2 vbdr vvn pc-acp vbi av-j pi, pns31 vvz d p-acp po32 n1, cst pns32 vhd av-j dt n1 pc-acp vbi po31 n1;
(16) sermon (DIV2)
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They call themselves of the holy City, and stay themselves upon the God of Israel, the Lord of Hosts is his name, Isaiah 48. 2. that is, they got themselves a name to bee his people, and there was all;They call themselves of the holy city, and stay themselves upon the God of Israel, the Lord of Hosts is his name, Isaiah 48. 2. that is, they god themselves a name to be his people, and there was all;
pns32 vvb px32 pp-f dt j n1, cc vvi px32 p-acp dt n1 pp-f np1, dt n1 pp-f n2 vbz po31 n1, np1 crd crd cst vbz, pns32 vvd px32 dt n1 pc-acp vbi po31 n1, cc a-acp vbds d;
(16) sermon (DIV2)
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3602
they had not the thing it selfe, but they tooke the name; thus hee proved them to bee starke naught. The reasons are;
they had not the thing it self, but they took the name; thus he proved them to be stark nought. The Reasons Are;
pns32 vhd xx dt n1 pn31 n1, cc-acp pns32 vvd dt n1; av pns31 vvd pno32 pc-acp vbi av-j pi. dt n2 vbr;
(16) sermon (DIV2)
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3603
first, because this is to be farthest off from Religion;
First, Because this is to be farthest off from Religion;
ord, c-acp d vbz pc-acp vbi av-js p-acp p-acp n1;
(16) sermon (DIV2)
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religion is a reall thing, and therefore he that rests in having the name of it, is farthest off from it;
Religion is a real thing, and Therefore he that rests in having the name of it, is farthest off from it;
n1 vbz dt j n1, cc av pns31 cst vvz p-acp vhg dt n1 pp-f pn31, vbz js p-acp p-acp pn31;
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3605
as Christ sayes of Nathaniel, Behold an Israelite indeed, in whom is no guile, Ioh. 1. 47. so when a man is religious indeed, humble indeed, feares God indeed, this is religion;
as christ Says of Nathaniel, Behold an Israelite indeed, in whom is no guile, John 1. 47. so when a man is religious indeed, humble indeed, fears God indeed, this is Religion;
c-acp np1 vvz pp-f np1, vvb dt np1 av, p-acp ro-crq vbz dx n1, np1 crd crd av c-crq dt n1 vbz j av, j av, vvz np1 av, d vbz n1;
(16) sermon (DIV2)
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when a man is freed indeed from his sinnes, and from the power of them, this is religion:
when a man is freed indeed from his Sins, and from the power of them, this is Religion:
c-crq dt n1 vbz vvn av p-acp po31 n2, cc p-acp dt n1 pp-f pno32, d vbz n1:
(16) sermon (DIV2)
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3607
if the Sonne shall make you free, ye shall be free indeed, Joh. 8. 36. Now when a man hath only the name, he is farthest off from this;if the Son shall make you free, you shall be free indeed, John 8. 36. Now when a man hath only the name, he is farthest off from this;
cs dt n1 vmb vvi pn22 j, pn22 vmb vbi j av, np1 crd crd av c-crq dt n1 vhz av-j dt n1, pns31 vbz js p-acp p-acp d;
(16) sermon (DIV2)
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3608
Religion is a reall, solid, and a substantiall thing; as Iohn sayes, my little children let us not love in word, neither in tongue,
Religion is a real, solid, and a substantial thing; as John Says, my little children let us not love in word, neither in tongue,
n1 vbz dt j, j, cc dt j n1; c-acp np1 vvz, po11 j n2 vvb pno12 xx vvi p-acp n1, av-dx p-acp n1,
(16) sermon (DIV2)
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3609
but in deed and in truth, 1 Joh. 3. 18. what though a man have the name to love God and goodnesse? how farre is this off from doing of it indeed? a man may goe for one that is converted;but in deed and in truth, 1 John 3. 18. what though a man have the name to love God and Goodness? how Far is this off from doing of it indeed? a man may go for one that is converted;
cc-acp p-acp n1 cc p-acp n1, vvn np1 crd crd r-crq cs dt n1 vhi dt n1 pc-acp vvi np1 cc n1? q-crq av-j vbz d a-acp p-acp vdg pp-f pn31 av? dt n1 vmb vvi p-acp pi cst vbz vvn;
(16) sermon (DIV2)
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3610
but he is converted that is converted indeed; so he is godly that is godly indeed;
but he is converted that is converted indeed; so he is godly that is godly indeed;
cc-acp pns31 vbz vvn cst vbz vvn av; av pns31 vbz j cst vbz j av;
(16) sermon (DIV2)
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3611
the name is nothing where the thing is wanting;
the name is nothing where the thing is wanting;
dt n1 vbz pix c-crq dt n1 vbz vvg;
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3612
all religion is in deed, to believe indeed, to deny a mans selfe every day indeed, to be sensible of God indeed in all ones waies;
all Religion is in deed, to believe indeed, to deny a men self every day indeed, to be sensible of God indeed in all ones ways;
d n1 vbz p-acp n1, pc-acp vvi av, pc-acp vvi dt ng1 n1 d n1 av, pc-acp vbi j pp-f np1 av p-acp d pig n2;
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3613
not to say ones prayers, but to pray indeed; to give God thankes indeed; to worship him indeed;
not to say ones Prayers, but to pray indeed; to give God thanks indeed; to worship him indeed;
xx pc-acp vvi pig n2, cc-acp pc-acp vvi av; pc-acp vvi np1 vvz av; pc-acp vvi pno31 av;
(16) sermon (DIV2)
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3614
as Paul sayes, when a man can say God is in us indeede, 1 Corinthians 14. 25. when a man hath onely the name, this is a meere fancy and conceit.
as Paul Says, when a man can say God is in us indeed, 1 Corinthians 14. 25. when a man hath only the name, this is a mere fancy and conceit.
c-acp np1 vvz, c-crq dt n1 vmb vvi np1 vbz p-acp pno12 av, vvn np1 crd crd r-crq dt n1 vhz av-j dt n1, d vbz dt j n1 cc n1.
(16) sermon (DIV2)
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3615
Secondly, it is a very blasphemy to get the name for good people, when wee are not good people;
Secondly, it is a very blasphemy to get the name for good people, when we Are not good people;
ord, pn31 vbz dt j n1 pc-acp vvi dt n1 p-acp j n1, c-crq pns12 vbr xx j n1;
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indeed the reason is this, Religion hath an inward dependance upon God, it unites a man to God, it hath an internall relation unto God, it puts a man in a propriety with God, that God is his God, that hee is borne of God, it puts the very Name of God upon a man;
indeed the reason is this, Religion hath an inward dependence upon God, it unites a man to God, it hath an internal Relation unto God, it puts a man in a propriety with God, that God is his God, that he is born of God, it puts the very Name of God upon a man;
av dt n1 vbz d, n1 vhz dt j n1 p-acp np1, pn31 vvz dt n1 p-acp np1, pn31 vhz dt j n1 p-acp np1, pn31 vvz dt n1 p-acp dt n1 p-acp np1, cst np1 vbz po31 n1, cst pns31 vbz vvn pp-f np1, pn31 vvz dt j n1 pp-f np1 p-acp dt n1;
(16) sermon (DIV2)
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3617
now if a man take the name with out the thing, it must neede bee a very blasphemy as hee sayes, I know the blasphemy of them that say they are Iewes,
now if a man take the name with out the thing, it must need be a very blasphemy as he Says, I know the blasphemy of them that say they Are Iewes,
av cs dt n1 vvb dt n1 p-acp av dt n1, pn31 vmb n1 vbi dt j n1 c-acp pns31 vvz, pns11 vvb dt n1 pp-f pno32 cst vvb pns32 vbr np2,
(16) sermon (DIV2)
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3618
and are not, but are the Synagogue of Satan, Revelations, 2. 9. as if a man should say hee were of the blood royall; and Are not, but Are the Synagogue of Satan, Revelations, 2. 9. as if a man should say he were of the blood royal;
cc vbr xx, cc-acp vbr dt n1 pp-f np1, n2, crd crd c-acp cs dt n1 vmd vvi pns31 vbdr pp-f dt n1 j;
(16) sermon (DIV2)
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3619
yee know the blood royall hath such a dependance on the Crowne, that that man that should say hee were of the blood royall,
ye know the blood royal hath such a dependence on the Crown, that that man that should say he were of the blood royal,
pn22 vvb dt n1 j vhz d dt n1 p-acp dt n1, cst d n1 cst vmd vvi pns31 vbdr pp-f dt n1 j,
(16) sermon (DIV2)
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3620
and is not, hee must needes blaspheme the King.
and is not, he must needs Blaspheme the King.
cc vbz xx, pns31 vmb av vvi dt n1.
(16) sermon (DIV2)
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3621
So beloved, Religion hath a neere dependance on God, and therefore hee is a blasphemer of God, that gets the name of it, and lets the thing alone;
So Beloved, Religion hath a near dependence on God, and Therefore he is a blasphemer of God, that gets the name of it, and lets the thing alone;
np1 vvn, n1 vhz dt j n1 p-acp np1, cc av pns31 vbz dt n1 pp-f np1, cst vvz dt n1 pp-f pn31, cc vvz dt n1 av-j;
(16) sermon (DIV2)
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3622
and therefore how shoud wee take heede, how wee have the name for Religious people, except wee bee Religious indeed, and holy indeede, and Heavenly indeede, as Ambrose sayes;
and Therefore how should we take heed, how we have the name for Religious people, except we be Religious indeed, and holy indeed, and Heavenly indeed, as Ambrose Says;
cc av q-crq vmd pns12 vvi n1, c-crq pns12 vhb dt n1 p-acp j n1, c-acp pns12 vbb j av, cc j av, cc j av, c-acp np1 vvz;
(16) sermon (DIV2)
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3623
nam •it nomen inane, & crimen immane, a bare name is a horrible blame unto any man, whosoever he be.nam •it Nome inane, & crimen immane, a bore name is a horrible blame unto any man, whosoever he be.
fw-la fw-la fw-la n1, cc fw-la j, dt j n1 vbz dt j n1 p-acp d n1, r-crq pns31 vbb.
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3624
Thirdly, it is a flat lie;
Thirdly, it is a flat lie;
ord, pn31 vbz dt j n1;
(16) sermon (DIV2)
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3625
when a man hath the name for a good Christian, and hath not the thing signified by the Name, this is a flat lie;
when a man hath the name for a good Christian, and hath not the thing signified by the Name, this is a flat lie;
c-crq dt n1 vhz dt n1 p-acp dt j njp, cc vhz xx dt n1 vvd p-acp dt n1, d vbz dt j n1;
(16) sermon (DIV2)
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3626
as God sayes, Note it in a Booke that it may be for time to come,
as God Says, Note it in a Book that it may be for time to come,
c-acp np1 vvz, vvb pn31 p-acp dt n1 cst pn31 vmb vbi p-acp n1 pc-acp vvi,
(16) sermon (DIV2)
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3627
for ever and ever, that this is a rebellious people, lying children, children that will not heare the Law of the Lord, Isaiah. 30. 8. 9. that is, they had the name of his children,for ever and ever, that this is a rebellious people, lying children, children that will not hear the Law of the Lord, Isaiah. 30. 8. 9. that is, they had the name of his children,
c-acp av cc av, cst d vbz dt j n1, vvg n2, n2 cst vmb xx vvi dt n1 pp-f dt n1, np1. crd crd crd cst vbz, pns32 vhd dt n1 pp-f po31 n2,
(16) sermon (DIV2)
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3628
but they had not the thing signified by that name;
but they had not the thing signified by that name;
cc-acp pns32 vhd xx dt n1 vvd p-acp d n1;
(16) sermon (DIV2)
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3629
they would not doe as children should doe, they would not bee ruled by their fathers Lawes,
they would not do as children should do, they would not be ruled by their Father's Laws,
pns32 vmd xx vdi c-acp n2 vmd vdi, pns32 vmd xx vbi vvn p-acp po32 ng1 n2,
(16) sermon (DIV2)
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therefore they are lying children, they lie in bearing such a name;
Therefore they Are lying children, they lie in bearing such a name;
av pns32 vbr vvg n2, pns32 vvb p-acp vvg d dt n1;
(16) sermon (DIV2)
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3631
the Lord notes it in a Booke, that it might stand for ever and ever against them at the day of judgement;
the Lord notes it in a Book, that it might stand for ever and ever against them At the day of judgement;
dt n1 vvz pn31 p-acp dt n1, cst pn31 vmd vvi p-acp av cc av p-acp pno32 p-acp dt n1 pp-f n1;
(16) sermon (DIV2)
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3632
this was nothing else but to lie before God;
this was nothing Else but to lie before God;
d vbds pix av cc-acp pc-acp vvi p-acp np1;
(16) sermon (DIV2)
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3633
you goe for my children, what? and will not doe as I bid you? you lie in haveing the name of my children;
you go for my children, what? and will not do as I bid you? you lie in having the name of my children;
pn22 vvb p-acp po11 n2, q-crq? cc vmb xx vdi c-acp pns11 vvb pn22? pn22 vvb p-acp vhg dt n1 pp-f po11 n2;
(16) sermon (DIV2)
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3634
when a man shall have the name of a child of God, or the name of a Minister of the Lord Jesus,
when a man shall have the name of a child of God, or the name of a Minister of the Lord jesus,
c-crq dt n1 vmb vhi dt n1 pp-f dt n1 pp-f np1, cc dt n1 pp-f dt n1 pp-f dt n1 np1,
(16) sermon (DIV2)
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3635
or the name of a Christian baptized into Christ, hee had need to take heed what hee does;
or the name of a Christian baptised into christ, he had need to take heed what he does;
cc dt n1 pp-f dt njp vvn p-acp np1, pns31 vhd n1 pc-acp vvi n1 r-crq pns31 vdz;
(16) sermon (DIV2)
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for if he doe not answer this name, hee does but play the Ananias to lie to the Holy Ghost: Looke into thy generall calling;
for if he do not answer this name, he does but play the Ananias to lie to the Holy Ghost: Look into thy general calling;
c-acp cs pns31 vdb xx vvi d n1, pns31 vdz p-acp vvi dt np1 pc-acp vvi p-acp dt j n1: vvb p-acp po21 j n-vvg;
(16) sermon (DIV2)
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3637
looke into thy particular, looke into thy carriage;
look into thy particular, look into thy carriage;
vvb p-acp po21 j, vvb p-acp po21 n1;
(16) sermon (DIV2)
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3638
looke into thy manner of good duties, whether thou doe behave thy selfe answerably to this holy name whereby thou art called, knowing thou dost but lye to God, if thou dost not.
look into thy manner of good duties, whither thou do behave thy self answerably to this holy name whereby thou art called, knowing thou dost but lie to God, if thou dost not.
vvb p-acp po21 n1 pp-f j n2, cs pns21 vdb vvi po21 n1 av-j p-acp d j n1 c-crq pns21 vb2r vvn, vvg pns21 vd2 p-acp vvi p-acp np1, cs pns21 vd2 xx.
(16) sermon (DIV2)
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3639
Fourthly, it is an unreasonable thing;
Fourthly, it is an unreasonable thing;
ord, pn31 vbz dt j n1;
(16) sermon (DIV2)
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3640
when a man hath not the thing, there is no reason that hee should have the name;
when a man hath not the thing, there is no reason that he should have the name;
c-crq dt n1 vhz xx dt n1, pc-acp vbz dx n1 cst pns31 vmd vhi dt n1;
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3641
when God gave Abram the name of Abraham, hee told him there was a reason why hee should bee called by that name;
when God gave Abram the name of Abraham, he told him there was a reason why he should be called by that name;
c-crq np1 vvd np1 dt n1 pp-f np1, pns31 vvd pno31 a-acp vbds dt n1 c-crq pns31 vmd vbi vvn p-acp d n1;
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thy name shall bee called Abraham, for a Father of many Nations have I made thee, Genesis 17. 5. so it is an unreasonable thing why wee should have the name of Gods servants or Christians,thy name shall be called Abraham, for a Father of many nations have I made thee, Genesis 17. 5. so it is an unreasonable thing why we should have the name of God's Servants or Christians,
po21 n1 vmb vbi vvn np1, p-acp dt n1 pp-f d n2 vhb pns11 vvn pno21, n1 crd crd av pn31 vbz dt j n1 c-crq pns12 vmd vhi dt n1 pp-f npg1 n2 cc np1,
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unlesse there bee some reason why wee should have the imposition of this name;
unless there be Some reason why we should have the imposition of this name;
cs pc-acp vbi d n1 c-crq pns12 vmd vhi dt n1 pp-f d n1;
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now when wee make it a bare title, and doe not obey Christ, nor make conscience of all his holy waies, this is very unreasonable;
now when we make it a bore title, and do not obey christ, nor make conscience of all his holy ways, this is very unreasonable;
av c-crq pns12 vvb pn31 dt j n1, cc vdb xx vvi np1, ccx vvi n1 pp-f d po31 j n2, d vbz av j;
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as Abigail reasoned about her Husbands name;
as Abigail reasoned about her Husbands name;
c-acp np1 vvn p-acp po31 ng1 n1;
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as his name is so is hee, Nabal is his name, and folly is with him, 1 Samuel 25. 25. So my brethren,as his name is so is he, Nabal is his name, and folly is with him, 1 Samuel 25. 25. So my brothers,
p-acp po31 n1 vbz av vbz pns31, np1 vbz po31 n1, cc n1 vbz p-acp pno31, vvn np1 crd crd av po11 n2,
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as our name is so should we be; if Christian be our name, true Christianity should bee with us;
as our name is so should we be; if Christian be our name, true Christianity should be with us;
c-acp po12 n1 vbz av vmd pns12 vbi; cs np1 vbb po12 n1, j np1 vmd vbi p-acp pno12;
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humility, love, meekenesse, patience, faith, holinesse, and all other parts of Christianity should be with us;
humility, love, meekness, patience, faith, holiness, and all other parts of Christianity should be with us;
n1, n1, n1, n1, n1, n1, cc d j-jn n2 pp-f np1 vmd vbi p-acp pno12;
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now if we have the name without these things intimated by the name, this is a very unreasonable thing;
now if we have the name without these things intimated by the name, this is a very unreasonable thing;
av cs pns12 vhb dt n1 p-acp d n2 vvn p-acp dt n1, d vbz dt av j n1;
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nay, it is not onely unreasonable, but also ridiculous;
nay, it is not only unreasonable, but also ridiculous;
uh-x, pn31 vbz xx av-j j, cc-acp av j;
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who will not count the names that the Papists give to their blockish Friers ridiculous? subtilissimus Doctor, Doctor Angelicus, Seraphicus, these are ridiculous,
who will not count the names that the Papists give to their blockish Friars ridiculous? subtilissimus Doctor, Doctor Angelicus, Seraphic, these Are ridiculous,
r-crq vmb xx vvi dt n2 cst dt njp2 vvb p-acp po32 j n2 j? fw-la n1, n1 np1, np1, d vbr j,
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as a drunkard a Christian, a whoremonger a Christian, a worldling a Christian, a vaine man a Christian? what a ridiculous thing it is to call such the Saints of God? strangers here on earth, such as have their conversation in Heaven, such as are buried together with Christ in his death;
as a drunkard a Christian, a whoremonger a Christian, a worldling a Christian, a vain man a Christian? what a ridiculous thing it is to call such the Saints of God? Strangers Here on earth, such as have their Conversation in Heaven, such as Are buried together with christ in his death;
c-acp dt n1 dt njp, dt n1 dt njp, dt n1 dt njp, dt j n1 dt njp? q-crq dt j n1 pn31 vbz pc-acp vvi d dt n2 pp-f np1? ng1 av p-acp n1, d c-acp vhb po32 n1 p-acp n1, d c-acp vbr vvn av p-acp np1 p-acp po31 n1;
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such as are men of another World;
such as Are men of Another World;
d c-acp vbr n2 pp-f j-jn n1;
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mortified, justified, sanctified, crucified to themselves, loving the things above, and not the things that are here beneath;
mortified, justified, sanctified, Crucified to themselves, loving the things above, and not the things that Are Here beneath;
vvn, vvn, j-vvn, vvn p-acp px32, vvg dt n2 a-acp, cc xx dt n2 cst vbr av a-acp;
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If these things doe not agree with us, what a ridiculous thing is it that wee should bee termed good Christians;
If these things do not agree with us, what a ridiculous thing is it that we should be termed good Christians;
cs d n2 vdb xx vvi p-acp pno12, r-crq dt j n1 vbz pn31 cst pns12 vmd vbi vvn j np1;
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here bee Christians indeed? this is a meere mockery. Fifthly, it is an impudent thing;
Here be Christians indeed? this is a mere mockery. Fifthly, it is an impudent thing;
av vbb np1 av? d vbz dt j n1. ord, pn31 vbz dt j n1;
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when we have a name to live and to be wrought upon by the word, what an impudent thing is it if we doe not looke to it that wee be so indeed;
when we have a name to live and to be wrought upon by the word, what an impudent thing is it if we do not look to it that we be so indeed;
c-crq pns12 vhb dt n1 pc-acp vvi cc pc-acp vbi vvn p-acp p-acp dt n1, r-crq dt j n1 vbz pn31 cs pns12 vdb xx vvi p-acp pn31 cst pns12 vbb av av;
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one would thinke wee should blush to thinke what a name wee have, and how little wee make good our name, between God and our owne soules.
one would think we should blush to think what a name we have, and how little we make good our name, between God and our own Souls.
pi vmd vvi pns12 vmd vvi pc-acp vvi r-crq dt n1 pns12 vhb, cc c-crq av-j pns12 vvb j po12 n1, p-acp np1 cc po12 d n2.
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When the men of Bethlehem said, is not this Naomi, O how she was ashamed of her selfe; When the men of Bethlehem said, is not this Naomi, Oh how she was ashamed of her self;
c-crq dt n2 pp-f np1 vvd, vbz xx d np1, uh c-crq pns31 vbds j pp-f po31 n1;
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call me not Naomi, call me Marah, for the Almighty hath dealt very bitterly with me, Ruth. 1. 20. so when wee are named Christians, we should even blush, call me not a Christian, call me a wretch, call me a vile creature, a hell-hound, a limme of the Devill, a cursed sinner;call me not Naomi, call me Marah, for the Almighty hath dealt very bitterly with me, Ruth. 1. 20. so when we Are nam Christians, we should even blush, call me not a Christian, call me a wretch, call me a vile creature, a hellhound, a limb of the devil, a cursed sinner;
vvb pno11 xx np1, vvb pno11 np1, p-acp dt j-jn vhz vvn av av-j p-acp pno11, n1. crd crd av c-crq pns12 vbr vvn np1, pns12 vmd av vvi, vvb pno11 xx dt njp, vvb pno11 dt n1, vvb pno11 dt j n1, dt n1, dt n1 pp-f dt n1, dt j-vvn n1;
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for the Almighty never yet turned my heart;
for the Almighty never yet turned my heart;
p-acp dt j-jn av av vvn po11 n1;
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he never yet purified my Soule and life, I never yet have resembled Christ to this very day;
he never yet purified my Soul and life, I never yet have resembled christ to this very day;
pns31 av-x av vvn po11 n1 cc n1, pns11 av-x av vhb vvn np1 p-acp d j n1;
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I say the most of us should even be confounded to thinke what a name wee have.
I say the most of us should even be confounded to think what a name we have.
pns11 vvb dt ds pp-f pno12 vmd j vbi vvn pc-acp vvi r-crq dt n1 pns12 vhb.
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I a Christian, and doe no more good, and live no better life? I a Christian,
I a Christian, and do no more good, and live no better life? I a Christian,
sy dt njp, cc vdb dx av-dc j, cc vvb dx jc n1? sy dt njp,
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and not humbled, not abased yet before God, so dull to all goodnesse, so carnall,
and not humbled, not abased yet before God, so dull to all Goodness, so carnal,
cc xx vvn, xx vvd av p-acp np1, av j p-acp d n1, av j,
(16) sermon (DIV2)
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so dead to all Gods Ordinances, so voide of all grace, so sencelesse of my sinnes? how can this be? wee are impudent,
so dead to all God's Ordinances, so void of all grace, so senseless of my Sins? how can this be? we Are impudent,
av j p-acp d ng1 n2, av j pp-f d n1, av j pp-f po11 n2? q-crq vmb d vbi? pns12 vbr j,
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if wee have our name for naught, our name may upbraide us;
if we have our name for nought, our name may upbraid us;
cs pns12 vhb po12 n1 p-acp pix, po12 n1 vmb vvi pno12;
(16) sermon (DIV2)
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the good opinions that others have of us, may fill our faces with shame to thinke how short we come of it.
the good opinions that Others have of us, may fill our faces with shame to think how short we come of it.
dt j n2 cst n2-jn vhb pp-f pno12, vmb vvi po12 n2 p-acp n1 pc-acp vvi c-crq j pns12 vvb pp-f pn31.
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Sixthly, it is an inexcusable thing;
Sixthly, it is an inexcusable thing;
j, pn31 vbz dt j n1;
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if we have a name to be alive, wee are without excuse if wee be not.
if we have a name to be alive, we Are without excuse if we be not.
cs pns12 vhb dt n1 pc-acp vbi j, pns12 vbr p-acp n1 cs pns12 vbb xx.
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First, because now out of our owne mouthes God will judge us; wee said wee were his people, wee tooke the name of his servants;
First, Because now out of our own mouths God will judge us; we said we were his people, we took the name of his Servants;
ord, c-acp av av pp-f po12 d n2 np1 vmb vvi pno12; pns12 vvd pns12 vbdr po31 n1, pns12 vvd dt n1 pp-f po31 n2;
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why then he will say why had I not your service? why would you doe no more for me? why were you coveteous,
why then he will say why had I not your service? why would you do no more for me? why were you covetous,
q-crq av pns31 vmb vvi c-crq vhd pns11 xx po22 n1? q-crq vmd pn22 vdi dx dc p-acp pno11? q-crq vbdr pn22 j,
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why were you proud, why were you hardhearted, why were you so carelesse of me? you wore my livery, you shrouded your selves under my name.
why were you proud, why were you hardhearted, why were you so careless of me? you wore my livery, you shrouded your selves under my name.
q-crq vbdr pn22 j, q-crq vbdr pn22 j, q-crq vbdr pn22 av j pp-f pno11? pn22 vvd po11 n1, pn22 vvn po22 n2 p-acp po11 n1.
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So the Lord did with the Jewes that had the name of his children and servants;
So the Lord did with the Jews that had the name of his children and Servants;
np1 dt n1 vdd p-acp dt np2 cst vhd dt n1 pp-f po31 n2 cc n2;
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see how he judges them out of their owne mouth; a Sonne honours his Father, and a servant his Master;
see how he judges them out of their own Mouth; a Son honours his Father, and a servant his Master;
vvb c-crq pns31 vvz pno32 av pp-f po32 d n1; dt n1 vvz po31 n1, cc dt n1 po31 n1;
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if then I be a Father, where is my honour? and if I be a Master, where is my feare? Malachi. 1. 6. q. d. you say I am your Father,if then I be a Father, where is my honour? and if I be a Master, where is my Fear? Malachi. 1. 6. q. worser. you say I am your Father,
cs av pns11 vbb dt n1, q-crq vbz po11 n1? cc cs pns11 vbb dt n1, q-crq vbz po11 n1? np1. crd crd vvd. sy. pn22 vvb pns11 vbm po22 n1,
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and I am your Master, and I am your God; well, out of your owne mouthes I will judge you;
and I am your Master, and I am your God; well, out of your own mouths I will judge you;
cc pns11 vbm po22 n1, cc pns11 vbm po22 n1; av, av pp-f po22 d n2 pns11 vmb vvi pn22;
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why then did you honour me no more? why did yee regard mee no more? yee cared not for mee, yee did not looke after mee, you had little or no heart after me;
why then did you honour me no more? why did ye regard me no more? ye cared not for me, ye did not look After me, you had little or no heart After me;
q-crq av vdd pn22 vvi pno11 dx dc? q-crq vdd pn22 vvi pno11 dx dc? pn22 vvd xx p-acp pno11, pn22 vdd xx vvi p-acp pno11, pn22 vhd j cc dx n1 p-acp pno11;
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your owne mouthes have even cast you. Secondly, ye can have no other excuse;
your own mouths have even cast you. Secondly, you can have no other excuse;
po22 d n2 vhb av vvn pn22. ord, pn22 vmb vhi dx j-jn n1;
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can you say you could not beleeve in my name? ye could not forgoe such and such lusts at my command? why then would you goe for my servants? you should have said so plainely,
can you say you could not believe in my name? you could not forgo such and such Lustiest At my command? why then would you go for my Servants? you should have said so plainly,
vmb pn22 vvi pn22 vmd xx vvi p-acp po11 n1? pn22 vmd xx vvi d cc d n2 p-acp po11 n1? uh-crq av vmd pn22 vvi p-acp po11 n2? pn22 vmd vhi vvn av av-j,
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and not daily have come into my Courts, as if you would obey me;
and not daily have come into my Courts, as if you would obey me;
cc xx av-j vhi vvn p-acp po11 n2, c-acp cs pn22 vmd vvi pno11;
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nor taken up the profession of my Worship as if you would goe through stitch with it;
nor taken up the profession of my Worship as if you would go through stitch with it;
ccx vvn p-acp dt n1 pp-f po11 n1 c-acp cs pn22 vmd vvi p-acp n1 p-acp pn31;
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why would you come to my Table, as though my promises belonged unto you? if ye could not doe as I bade you, you should not have borne me in hand as though you would;
why would you come to my Table, as though my promises belonged unto you? if you could not do as I bade you, you should not have born me in hand as though you would;
q-crq vmd pn22 vvi p-acp po11 n1, c-acp cs po11 n2 vvd p-acp pn22? cs pn22 vmd xx vdi c-acp pns11 vvd pn22, pn22 vmd xx vhi vvn pno11 p-acp n1 c-acp cs pn22 vmd;
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now yee have played the Hypocrites and drawne neere to me with your lips, and taken my name into your mouthes,
now ye have played the Hypocrites and drawn near to me with your lips, and taken my name into your mouths,
av pn22 vhb vvn dt n2 cc vvn av-j p-acp pno11 p-acp po22 n2, cc vvn po11 n1 p-acp po22 n2,
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whereas yee would not be reformed by me;
whereas ye would not be reformed by me;
cs pn22 vmd xx vbi vvn p-acp pno11;
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What had you to doe with my Covenant, that you must needs he medling with it? Psalme. 50. 16. if yee would not obey it, yee should have let it alone;What had you to do with my Covenant, that you must needs he meddling with it? Psalm. 50. 16. if ye would not obey it, ye should have let it alone;
r-crq vhd pn22 pc-acp vdi p-acp po11 n1, cst pn22 vmb av pns31 vvg p-acp pn31? n1. crd crd cs pn22 vmd xx vvi pn31, pn22 vmd vhi vvn pn31 av-j;
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so that ye see, that to have a naked name to live, is an inexcusable thing.
so that you see, that to have a naked name to live, is an inexcusable thing.
av cst pn22 vvb, cst pc-acp vhi dt j n1 pc-acp vvi, vbz dt j n1.
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Seventhly, it is an unprofitable thing; a naked name will doe us no good;
Seventhly, it is an unprofitable thing; a naked name will do us not good;
crd, pn31 vbz dt j n1; dt j n1 vmb vdi pno12 xx j;
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when the Jewes trusted in the name that they had, O they were the children of Abraham, they were Gods onely people, they had his Covenant,
when the Jews trusted in the name that they had, Oh they were the children of Abraham, they were God's only people, they had his Covenant,
c-crq dt np2 vvd p-acp dt n1 cst pns32 vhd, uh pns32 vbdr dt n2 pp-f np1, pns32 vbdr n2 j n1, pns32 vhd po31 n1,
(16) sermon (DIV2)
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and his Oracles, and his Temple; O the Temple of the Lord, the Temple of the Lord;
and his Oracles, and his Temple; Oh the Temple of the Lord, the Temple of the Lord;
cc po31 n2, cc po31 n1; uh dt n1 pp-f dt n1, dt n1 pp-f dt n1;
(16) sermon (DIV2)
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they hoped well, haveing thus much to say for themselves;
they hoped well, having thus much to say for themselves;
pns32 vvd av, vhg av av-d pc-acp vvi p-acp px32;
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but marke what God tels them, behold you trust in lying words that cannot profit, Jeremy. 7. 8. this would not profit them one jot,
but mark what God tells them, behold you trust in lying words that cannot profit, Jeremiah. 7. 8. this would not profit them one jot,
cc-acp vvb r-crq np1 vvz pno32, vvb pn22 vvb p-acp vvg n2 cst vmbx vvi, np1. crd crd d vmd xx vvi pno32 crd n1,
(16) sermon (DIV2)
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because they did not verifie the name they had. So the Galathians they presumed mightily on this, that they were Christians;
Because they did not verify the name they had. So the Galatians they presumed mightily on this, that they were Christians;
c-acp pns32 vdd xx vvi dt n1 pns32 vhd. np1 dt np2 pns32 vvd av-j p-acp d, cst pns32 vbdr njpg2;
(16) sermon (DIV2)
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as for making good this holy name, that they gave no heed to at all; they would have the Ceremonies;
as for making good this holy name, that they gave no heed to At all; they would have the Ceremonies;
c-acp p-acp vvg j d j n1, cst pns32 vvd dx n1 p-acp p-acp d; pns32 vmd vhi dt n2;
(16) sermon (DIV2)
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when Paul told them of their faults, they would not listen unto him may they counted him their Enemy;
when Paul told them of their Faults, they would not listen unto him may they counted him their Enemy;
c-crq np1 vvd pno32 pp-f po32 n2, pns32 vmd xx vvi p-acp pno31 vmb pns32 vvd pno31 po32 n1;
(16) sermon (DIV2)
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they would have the Ceremonies of the Law;
they would have the Ceremonies of the Law;
pns32 vmd vhi dt n2 pp-f dt n1;
(16) sermon (DIV2)
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well, the Apostle told them plainly, that if they would not be ruled, their name would doe them no good.
well, the Apostle told them plainly, that if they would not be ruled, their name would do them no good.
av, dt n1 vvd pno32 av-j, cst cs pns32 vmd xx vbi vvn, po32 n1 vmd vdi pno32 dx j.
(16) sermon (DIV2)
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Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. Behold I Paul say unto you, that if you be circumcised, christ shall profit you nothing.
vvb pns11 np1 vvb p-acp pn22, cst cs pn22 vbb j-vvn, np1 vmb vvi pn22 pix.
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Galathians. 5. 2, q. d. you beare your selves upon Christ, and yet will not doe as he would have you doe, yee will doe what yee list;
Galatians. 5. 2, q. worser. you bear your selves upon christ, and yet will not do as he would have you do, ye will do what ye list;
np2. crd crd, vvd. sy. pn22 vvb po22 n2 p-acp np1, cc av vmb xx vdi c-acp pns31 vmd vhi pn22 vdb, pn22 vmb vdi r-crq pn22 vvb;
(16) sermon (DIV2)
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but let me tell you, if yee will not reforme, Jesus Christ shall profit you nothing;
but let me tell you, if ye will not reform, jesus christ shall profit you nothing;
cc-acp vvb pno11 vvi pn22, cs pn22 vmb xx vvi, np1 np1 vmb vvi pn22 pix;
(16) sermon (DIV2)
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you say you beleive in Jesus Christ, I but it shall profit you nothing:
you say you believe in jesus christ, I but it shall profit you nothing:
pn22 vvb pn22 vvb p-acp np1 np1, pns11 cc-acp pn31 vmb vvi pn22 pix:
(16) sermon (DIV2)
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So when the people there in Isay rested in this, they came to Gods house, they gave him Sacrifice every morning and evening, they did thus and thus,
So when the people there in Saiah rested in this, they Come to God's house, they gave him Sacrifice every morning and evening, they did thus and thus,
av c-crq dt n1 a-acp p-acp np1 vvd p-acp d, pns32 vvd p-acp npg1 n1, pns32 vvd pno31 vvi d n1 cc n1, pns32 vdd av cc av,
(16) sermon (DIV2)
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and so they had a name for his peculiar people; the Prophet assures them, this should not profit them one whit.
and so they had a name for his peculiar people; the Prophet assures them, this should not profit them one whit.
cc av pns32 vhd dt n1 p-acp po31 j n1; dt n1 vvz pno32, d vmd xx vvi pno32 crd n1.
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3704
I will declare thy righteousnesse and thy workes, for they shall not profit thee, Isaiah. 57. 12. Thou prayest and doest many good duties,I will declare thy righteousness and thy works, for they shall not profit thee, Isaiah. 57. 12. Thou Prayest and dost many good duties,
pns11 vmb vvi po21 n1 cc po21 n2, c-acp pns32 vmb xx vvi pno21, np1. crd crd pns21 vv2 cc vd2 d j n2,
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and so thou getttest thy selfe a name;
and so thou getttest thy self a name;
cc av pns21 vv2 po21 n1 dt n1;
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yea but if thou dost not soundly and throughly answer that name, God will declare all thy righteousnesse and all thy profession,
yea but if thou dost not soundly and thoroughly answer that name, God will declare all thy righteousness and all thy profession,
uh cc-acp cs pns21 vd2 xx av-j cc av-j vvi d n1, np1 vmb vvi d po21 n1 cc d po21 n1,
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and all thy good duties, and none of them all shall profit thee;
and all thy good duties, and none of them all shall profit thee;
cc d po21 j n2, cc pix pp-f pno32 d vmb vvi pno21;
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in that day he will declare what rotten things they have been, how heartlesse, how livelesse,
in that day he will declare what rotten things they have been, how heartless, how Lifeless,
p-acp d n1 pns31 vmb vvi r-crq j-vvn n2 pns32 vhb vbn, c-crq j, c-crq j,
(16) sermon (DIV2)
414
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how dead-hearted all thy duties have been, and they shall doe thee no good;
how deadhearted all thy duties have been, and they shall do thee no good;
c-crq j d po21 n2 vhb vbn, cc pns32 vmb vdi pno21 dx j;
(16) sermon (DIV2)
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3710
and indeed what good can a name doe a man? true faith alone does justifie, not the name of it;
and indeed what good can a name do a man? true faith alone does justify, not the name of it;
cc av q-crq j vmb dt n1 vdb dt n1? j n1 av-j vdz vvi, xx dt n1 pp-f pn31;
(16) sermon (DIV2)
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true peace of conscience does comfort, not the name of it;
true peace of conscience does Comfort, not the name of it;
j n1 pp-f n1 vdz vvi, xx dt n1 pp-f pn31;
(16) sermon (DIV2)
414
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3712
true interest in God gives a man a chearefull accesse to God, not the name of it.
true Interest in God gives a man a cheerful access to God, not the name of it.
j n1 p-acp np1 vvz dt n1 dt j n1 p-acp np1, xx dt n1 pp-f pn31.
(16) sermon (DIV2)
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3713
Eighthly, it is not onely unprofitable, but also it is hurtfull. It is hurtfull unto others;
Eighthly, it is not only unprofitable, but also it is hurtful. It is hurtful unto Others;
j, pn31 vbz xx av-j j, cc-acp av pn31 vbz j. pn31 vbz j p-acp n2-jn;
(16) sermon (DIV2)
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a bare name I say without substance and truth is hurtfull unto others. It is hurtfull unto them that are without;
a bore name I say without substance and truth is hurtful unto Others. It is hurtful unto them that Are without;
dt j n1 pns11 vvb p-acp n1 cc n1 vbz j p-acp n2-jn. pn31 vbz j p-acp pno32 cst vbr p-acp;
(16) sermon (DIV2)
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for when they see how lazy such as goe for professors, be, how they have little else in them but talking and professing,
for when they see how lazy such as go for professors, be, how they have little Else in them but talking and professing,
p-acp c-crq pns32 vvb c-crq j d c-acp vvi p-acp n2, vbb, c-crq pns32 vhb j av p-acp pno32 p-acp vvg cc vvg,
(16) sermon (DIV2)
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3716
and prating and hearing, otherwise they are as vaine and as covetous and as having as other men, no strictnesse no purenesse, no holinesse, no humblenesse of minde, no love, no forgiving one another, no forbearing one another, no brotherly Kindnesse, no Union nor Communion, no power in their Prayers, no gravity non authority in their speeches, no Heavenlinesse in their conversation, no brokennesse of heart, this hardens the hearts of them that are without,
and prating and hearing, otherwise they Are as vain and as covetous and as having as other men, no strictness no pureness, no holiness, no humbleness of mind, no love, no forgiving one Another, no forbearing one Another, no brotherly Kindness, no union nor Communion, no power in their Prayers, no gravity non Authority in their Speeches, no Heavenliness in their Conversation, no brokenness of heart, this hardens the hearts of them that Are without,
cc vvg cc vvg, av pns32 vbr a-acp j cc a-acp j cc a-acp vhg p-acp j-jn n2, dx n1 dx n1, dx n1, dx n1 pp-f n1, dx n1, dx j-vvg pi j-jn, dx n-vvg pi j-jn, dx j n1, dx n1 ccx n1, dx n1 p-acp po32 n2, dx n1 fw-fr n1 p-acp po32 n2, dx n1 p-acp po32 n1, dx n1 pp-f n1, d vvz dt n2 pp-f pno32 cst vbr p-acp,
(16) sermon (DIV2)
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and makes them all thinke that Religion is a matter of nothing; thus they doe a great deale of hurt unto others;
and makes them all think that Religion is a matter of nothing; thus they do a great deal of hurt unto Others;
cc vvz pno32 d vvi cst n1 vbz dt n1 pp-f pix; av pns32 vdb dt j n1 pp-f n1 p-acp n2-jn;
(16) sermon (DIV2)
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the professing Wife to the prophane Husband, the professing servant to his profane Master, the professing Neighbour to his prophane Neighbour;
the professing Wife to the profane Husband, the professing servant to his profane Master, the professing Neighbour to his profane Neighbour;
dt vvg n1 p-acp dt j n1, dt vvg n1 p-acp po31 j n1, dt vvg n1 p-acp po31 j n1;
(16) sermon (DIV2)
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3719
whereas if they were godly indeed, and humble indeed, and as their name does import, indeed they would doe a great deale of good,
whereas if they were godly indeed, and humble indeed, and as their name does import, indeed they would do a great deal of good,
cs cs pns32 vbdr j av, cc j av, cc p-acp po32 n1 vdz vvi, av pns32 vmd vdi dt j n1 pp-f j,
(16) sermon (DIV2)
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3720
but now they doe a great deale of hurt. Againe, they doe a great deale of hurt unto commers on;
but now they do a great deal of hurt. Again, they do a great deal of hurt unto comers on;
cc-acp av pns32 vdb dt j n1 pp-f n1. av, pns32 vdb dt j n1 pp-f n1 p-acp n2 p-acp;
(16) sermon (DIV2)
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3721
many a man that is smitten at the Word, that begins Reformation and amendement and gives good hopes that hee will come to something in the end;
many a man that is smitten At the Word, that begins Reformation and amendment and gives good hope's that he will come to something in the end;
d dt n1 cst vbz vvn p-acp dt n1, cst vvz n1 cc n1 cc vvz j n2 cst pns31 vmb vvi p-acp pi p-acp dt n1;
(16) sermon (DIV2)
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3722
when hee lights upon such Sardian Saints, that are so in name, but there is no life at all in them, these put him backe againe,
when he lights upon such Sardian Saints, that Are so in name, but there is no life At all in them, these put him back again,
c-crq pns31 vvz p-acp d n1 n2, cst vbr av p-acp n1, cc-acp pc-acp vbz dx n1 p-acp d p-acp pno32, d vvd pno31 av av,
(16) sermon (DIV2)
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3723
and make him set up his staffe before hee sees halfe way, like the dead body of Amasa that made the people stand still.
and make him Set up his staff before he sees half Way, like the dead body of Amasa that made the people stand still.
cc vvi pno31 vvi a-acp po31 n1 c-acp pns31 vvz j-jn n1, av-j dt j n1 pp-f np1 cst vvd dt n1 vvb av.
(16) sermon (DIV2)
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3724
Againe, they doe a great deale of hurt unto the Saints of God, sometimes by deceiving of their hearts and cooling of their zeale and fervour,
Again, they do a great deal of hurt unto the Saints of God, sometime by deceiving of their hearts and cooling of their zeal and fervour,
av, pns32 vdb dt j n1 pp-f n1 p-acp dt n2 pp-f np1, av p-acp vvg pp-f po32 n2 cc j-vvg pp-f po32 n1 cc n1,
(16) sermon (DIV2)
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3725
or if they cannot doe that;
or if they cannot do that;
cc cs pns32 vmbx vdi d;
(16) sermon (DIV2)
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3726
then they hate them, and prove very shye of them, and gird them behinde their backs,
then they hate them, and prove very shy of them, and gird them behind their backs,
cs pns32 vvb pno32, cc vvi av j pp-f pno32, cc vvi pno32 p-acp po32 n2,
(16) sermon (DIV2)
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3727
and doe them much mischiefe, as Paul complains, hee was in perils among false Brethren, 2 Corinthians 11. 26. that is, those that had a name to be Brethren in Christ,
and do them much mischief, as Paul complains, he was in perils among false Brothers, 2 Corinthians 11. 26. that is, those that had a name to be Brothers in christ,
cc vdb pno32 d n1, c-acp np1 vvz, pns31 vbds p-acp n2 p-acp j n2, crd np1 crd crd cst vbz, d cst vhd dt n1 pc-acp vbi n2 p-acp np1,
(16) sermon (DIV2)
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3728
but were not so indeed, hee was in perils many times and often by them; againe they increase the disgraces and sufferings of Gods true Saints and Children;
but were not so indeed, he was in perils many times and often by them; again they increase the disgraces and sufferings of God's true Saints and Children;
cc-acp vbdr xx av av, pns31 vbds p-acp n2 d n2 cc av p-acp pno32; av pns32 vvb dt n2 cc n2 pp-f n2 j n2 cc n2;
(16) sermon (DIV2)
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3729
for while they seeme to be Saints good enough themselves, the other that are Saints indeede, are rejected of all,
for while they seem to be Saints good enough themselves, the other that Are Saints indeed, Are rejected of all,
c-acp cs pns32 vvb pc-acp vbi n2 j av-d px32, dt n-jn cst vbr n2 av, vbr vvn pp-f d,
(16) sermon (DIV2)
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3730
and thought to be besides their wits.
and Thought to be beside their wits.
cc vvd pc-acp vbi p-acp po32 n2.
(16) sermon (DIV2)
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3731
Againe, they do a great deale of hurt to themselves, for it had beene better for them they had never had a name,
Again, they do a great deal of hurt to themselves, for it had been better for them they had never had a name,
av, pns32 vdb dt j n1 pp-f n1 p-acp px32, c-acp pn31 vhd vbn jc p-acp pno32 pns32 vhd av-x vhn dt n1,
(16) sermon (DIV2)
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3732
then having a name not to be as the name does require.
then having a name not to be as the name does require.
av vhg dt n1 xx pc-acp vbi p-acp dt n1 vdz vvi.
(16) sermon (DIV2)
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3733
The use of this is, First, let mee tell what use yee must not make of it;
The use of this is, First, let me tell what use ye must not make of it;
dt n1 pp-f d vbz, ord, vvb pno11 vvi r-crq vvb pn22 vmb xx vvi pp-f pn31;
(16) sermon (DIV2)
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3734
namely, to beate downe the having of a name, for all the Lords people should be carefull of having of a name.
namely, to beat down the having of a name, for all the lords people should be careful of having of a name.
av, pc-acp vvi a-acp dt vhg pp-f dt n1, p-acp d dt n2 n1 vmd vbi j pp-f vhg pp-f dt n1.
(16) sermon (DIV2)
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3735
I will give them a name of Sonnes and Daughters, nay a better name then so, Isaiah 56. 5. yea,I will give them a name of Sons and Daughters, nay a better name then so, Isaiah 56. 5. yea,
pns11 vmb vvi pno32 dt n1 pp-f n2 cc n2, uh-x dt jc n1 cs av, np1 crd crd uh,
(16) sermon (DIV2)
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3736
and the people of God should make conscience of a name before men;
and the people of God should make conscience of a name before men;
cc dt n1 pp-f np1 vmd vvi n1 pp-f dt n1 p-acp n2;
(16) sermon (DIV2)
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3737
A good name is betier then pretious Oyntment, Eccles 7. 1. and the servants of God have had a name;A good name is betier then precious Ointment, Eccles 7. 1. and the Servants of God have had a name;
dt j n1 vbz jc cs j n1, np1 crd crd cc dt n2 pp-f np1 vhb vhn dt n1;
(16) sermon (DIV2)
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3738
Demetrius had a good report of all men, yea of the truth it selfe too;Demetrius had a good report of all men, yea of the truth it self too;
np1 vhd dt j n1 pp-f d n2, uh pp-f dt n1 pn31 n1 av;
(16) sermon (DIV2)
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3739
and therefore they are blacke mouths of Hell that object against good people, that they are Hypocrites, they doe thus and thus to have a name.
and Therefore they Are black mouths of Hell that Object against good people, that they Are Hypocrites, they do thus and thus to have a name.
cc av pns32 vbr j-jn n2 pp-f n1 cst n1 p-acp j n1, cst pns32 vbr n2, pns32 vdb av cc av pc-acp vhi dt n1.
(16) sermon (DIV2)
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This is no newes, for the World hath alwayes dealt thus with the Saints in all Ages;
This is no news, for the World hath always dealt thus with the Saints in all Ages;
d vbz dx n1, p-acp dt n1 vhz av vvn av p-acp dt n2 p-acp d n2;
(16) sermon (DIV2)
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3741
Paul was counted the great imposter of the World;Paul was counted the great imposter of the World;
np1 vbds vvn dt j n1 pp-f dt n1;
(16) sermon (DIV2)
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3742
O sayee hee, wee are deceivers and yet true, 2 Corinthians 6. 8. that is, the World gives us a name for deceivers, and yet wee are true;Oh sayee he, we Are deceivers and yet true, 2 Corinthians 6. 8. that is, the World gives us a name for deceivers, and yet we Are true;
uh uh uh, pns12 vbr n2 cc av j, crd np1 crd crd cst vbz, dt n1 vvz pno12 dt n1 p-acp n2, cc av pns12 vbr j;
(16) sermon (DIV2)
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3743
Yee know what was sayd of Christ Jesus himselfe, some sayd of him hee was a good man, others sayd nay, Hee was a deceiver of the people;
Ye know what was said of christ jesus himself, Some said of him he was a good man, Others said nay, He was a deceiver of the people;
pn22 vvb r-crq vbds vvn pp-f np1 np1 px31, d vvd pp-f pno31 pns31 vbds dt j n1, n2-jn vvd uh-x, pns31 vbds dt n1 pp-f dt n1;
(16) sermon (DIV2)
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3744
it was sayd of David, that Hee was a subtle man, a crafty Fox, and that Hee was a meere Polititian, it was Sauls judgement of him.
it was said of David, that He was a subtle man, a crafty Fox, and that He was a mere Politician, it was Saul's judgement of him.
pn31 vbds vvn pp-f np1, cst pns31 vbds dt j n1, dt j n1, cc cst pns31 vbds dt j n1, pn31 vbds np1 n1 pp-f pno31.
(16) sermon (DIV2)
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3745
Thus the Saints have a nick name put on them;
Thus the Saints have a neck name put on them;
av dt n2 vhb dt n1 n1 vvn p-acp pno32;
(16) sermon (DIV2)
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3746
the World thinkes they are Hypocrites, and that they have sinister ends in what they doe,
the World thinks they Are Hypocrites, and that they have sinister ends in what they do,
dt n1 vvz pns32 vbr n2, cc cst pns32 vhb j n2 p-acp r-crq pns32 vdb,
(16) sermon (DIV2)
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3747
and whereas they make such a shew, it is but in Hypocrisy, that they may deceive,
and whereas they make such a show, it is but in Hypocrisy, that they may deceive,
cc cs pns32 vvb d dt n1, pn31 vbz p-acp p-acp n1, cst pns32 vmb vvi,
(16) sermon (DIV2)
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3748
and that they may have a Name for Religious people; so that the World would faine put downe the having of a Name.
and that they may have a Name for Religious people; so that the World would feign put down the having of a Name.
cc cst pns32 vmb vhi dt n1 p-acp j n1; av cst dt n1 vmd vvi vvd a-acp dt vhg pp-f dt n1.
(16) sermon (DIV2)
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3749
But that is a Devillish use; wee must not make such a use of this point, No;
But that is a Devilish use; we must not make such a use of this point, No;
p-acp d vbz dt j n1; pns12 vmb xx vvi d dt n1 pp-f d n1, uh-dx;
(16) sermon (DIV2)
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3750
the Lord does not finde fault with Sardis for having of a Name that they lived,
the Lord does not find fault with Sardis for having of a Name that they lived,
dt n1 vdz xx vvi n1 p-acp np1 p-acp vhg pp-f dt n1 cst pns32 vvd,
(16) sermon (DIV2)
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3751
but that they had this Name when as they were dead; if they had beene alive, the Name to be alive had beene well;
but that they had this Name when as they were dead; if they had been alive, the Name to be alive had been well;
cc-acp cst pns32 vhd d n1 c-crq c-acp pns32 vbdr j; cs pns32 vhd vbn j, dt n1 pc-acp vbi j vhd vbn av;
(16) sermon (DIV2)
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3752
well then what use must wee make of this point?
well then what use must we make of this point?
av av r-crq n1 vmb pns12 vvi pp-f d n1?
(16) sermon (DIV2)
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3753
The First Use then is this, to shew the misery of the Church of Rome, which hath a Name to live,
The First Use then is this, to show the misery of the Church of Rome, which hath a Name to live,
dt ord n1 av vbz d, pc-acp vvi dt n1 pp-f dt n1 pp-f np1, r-crq vhz dt n1 pc-acp vvi,
(16) sermon (DIV2)
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3754
and in their owne judgement and a great part of Christendome, is the onely true Church,
and in their own judgement and a great part of Christendom, is the only true Church,
cc p-acp po32 d n1 cc dt j n1 pp-f np1, vbz dt j j n1,
(16) sermon (DIV2)
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3755
but in the judgement of God it is dead, and therefore starke naught;
but in the judgement of God it is dead, and Therefore stark nought;
cc-acp p-acp dt n1 pp-f np1 pn31 vbz j, cc av av-j pi;
(16) sermon (DIV2)
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3756
some say its a body full of diseases, and whose throat is cut, but yet the heart pants, and life is therein;
Some say its a body full of diseases, and whose throat is Cut, but yet the heart pants, and life is therein;
d vvb pn31|vbz dt n1 j pp-f n2, cc rg-crq n1 vbz vvn, cc-acp av dt n1 vvz, cc n1 vbz av;
(16) sermon (DIV2)
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3757
But the truth is, its starke dead, and hath no manner of spirituall life, What though they have the Sacrament of Baptisme? so had Edom circumcision,
But the truth is, its stark dead, and hath no manner of spiritual life, What though they have the Sacrament of Baptism? so had Edom circumcision,
cc-acp dt n1 vbz, pn31|vbz av-j j, cc vhz dx n1 pp-f j n1, r-crq cs pns32 vhb dt n1 pp-f n1? av vhd np1 n1,
(16) sermon (DIV2)
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3758
and yet they were never counted a Church of God;
and yet they were never counted a Church of God;
cc av pns32 vbdr av-x vvn dt n1 pp-f np1;
(16) sermon (DIV2)
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3759
And what's a Seale to a blanke? what though they have the Scriptures among them and the Articles of our Creede? that does not make a Church;
And what's a Seal to a blank? what though they have the Scriptures among them and the Articles of our Creed? that does not make a Church;
cc q-crq|vbz dt n1 p-acp dt j? q-crq cs pns32 vhb dt n2 p-acp pno32 cc dt n2 pp-f po12 n1? cst vdz xx vvi dt n1;
(16) sermon (DIV2)
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3760
for Ptolomy and all Aegypt had the Bible, and yet that did not make them a Church;
for Ptolemy and all Egypt had the bible, and yet that did not make them a Church;
p-acp np1 cc d np1 vhd dt n1, cc av cst vdd xx vvi pno32 dt n1;
(16) sermon (DIV2)
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3761
if the Scriptures might have their owne sense, it were another matter;
if the Scriptures might have their own sense, it were Another matter;
cs dt n2 vmd vhi po32 d n1, pn31 vbdr j-jn n1;
(16) sermon (DIV2)
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3762
but they oterturne it with their exposition, and make it in their sense to be a fardell of Doctrine of Divels;
but they oterturne it with their exposition, and make it in their sense to be a Firkin of Doctrine of Devils;
cc-acp pns32 vvi pn31 p-acp po32 n1, cc vvi pn31 p-acp po32 n1 pc-acp vbi dt n1 pp-f n1 pp-f n2;
(16) sermon (DIV2)
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3763
and what though Antichrist bee said to sit in the Temple of God? yet his Body is a Synagogue of Satan.
and what though Antichrist be said to fit in the Temple of God? yet his Body is a Synagogue of Satan.
cc q-crq cs np1 vbb vvn pc-acp vvi p-acp dt n1 pp-f np1? av po31 n1 vbz dt n1 pp-f np1.
(16) sermon (DIV2)
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3764
There is no life in that Church. But to come neerer to our selves. This may bee said of them, of our Churches too, and of our Congregations;
There is no life in that Church. But to come nearer to our selves. This may be said of them, of our Churches too, and of our Congregations;
pc-acp vbz dx n1 p-acp d n1. p-acp pc-acp vvi av-jc p-acp po12 n2. d vmb vbi vvn pp-f pno32, pp-f po12 n2 av, cc pp-f po12 n2;
(16) sermon (DIV2)
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3765
they have onely a Name to live, though wee might live well enough;
they have only a Name to live, though we might live well enough;
pns32 vhb av-j dt n1 pc-acp vvi, cs pns12 vmd vvi av av-d;
(16) sermon (DIV2)
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3766
for wee have the Doctrine of Life, in many places, yet in regard of our conversations for the most part, wee may say it is but onely a Name.
for we have the Doctrine of Life, in many places, yet in regard of our conversations for the most part, we may say it is but only a Name.
c-acp pns12 vhb dt n1 pp-f n1, p-acp d n2, av p-acp n1 pp-f po12 n2 p-acp dt av-ds n1, pns12 vmb vvi pn31 vbz p-acp av-j dt n1.
(16) sermon (DIV2)
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3767
For how does sinne reigne among us everywhere, Coveteousnesse, Profanesse, fulnesse of Bread, Lust, Security, as it were in Noahs time, deadnesse of heart, Formality;
For how does sin Reign among us everywhere, Covetousness, Profaneness, fullness of Bred, Lust, Security, as it were in Noahs time, deadness of heart, Formality;
p-acp q-crq vdz n1 vvi p-acp pno12 av, n1, n1, n1 pp-f n1, n1, n1, c-acp pn31 vbdr p-acp npg1 n1, n1 pp-f n1, n1;
(16) sermon (DIV2)
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3768
now where such sinnes doe abound, there the power of godlinesse must needs bee away;
now where such Sins do abound, there the power of godliness must needs be away;
av c-crq d n2 vdb vvi, a-acp dt n1 pp-f n1 vmb av vbi av;
(16) sermon (DIV2)
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3769
generally our Assemblies content themselves with an outward profession, if they goe so farre, they have but a Name to live.
generally our Assemblies content themselves with an outward profession, if they go so Far, they have but a Name to live.
av-j po12 n2 vvi px32 p-acp dt j n1, cs pns32 vvb av av-j, pns32 vhb p-acp dt n1 pc-acp vvi.
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True, wee are a Church, so was Sardis though shee had hardly any thing but a Name,
True, we Are a Church, so was Sardis though she had hardly any thing but a Name,
j, pns12 vbr dt n1, av vbds np1 cs pns31 vhd av d n1 p-acp dt n1,
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yet shee was a Church, as Saint John shewes, washed in the Bloud of Jesus Christ, Revelations, 1. 4, 5. for they had a few Names that were so,
yet she was a Church, as Saint John shows, washed in the Blood of jesus christ, Revelations, 1. 4, 5. for they had a few Names that were so,
av pns31 vbds dt n1, c-acp n1 np1 vvz, vvn p-acp dt n1 pp-f np1 np1, n2, crd crd, crd c-acp pns32 vhd dt d n2 cst vbdr av,
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but the body had onely a bare name;
but the body had only a bore name;
cc-acp dt n1 vhd av-j dt j n1;
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so it is with us, wee are not nullifyed from being a Church, for God hath his chosen among us though they bee very few, here one and there one that live indeede and in truth;
so it is with us, we Are not nullifyed from being a Church, for God hath his chosen among us though they be very few, Here one and there one that live indeed and in truth;
av pn31 vbz p-acp pno12, pns12 vbr xx vvn p-acp vbg dt n1, c-acp np1 vhz po31 j-vvn p-acp pno12 cs pns32 vbb av d, av crd cc a-acp crd d vvi av cc p-acp n1;
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yet the Bodies and Bulkes of our Congregations, have onely a Name, if that; no Discipline, no good Order, no thorough Reformation nay Cages of uncleane Birds;
yet the Bodies and Bulks of our Congregations, have only a Name, if that; no Discipline, no good Order, no thorough Reformation nay Cages of unclean Birds;
av dt n2 cc n2 pp-f po12 n2, vhb av-j dt n1, cs d; dx n1, dx j n1, dx j n1 uh n2 pp-f j n2;
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nay such as professe better then the multitude, little better then titular and morall Christians.
nay such as profess better then the multitude, little better then titular and moral Christians.
uh-x d c-acp vvb av-jc cs dt n1, av-j av-jc cs j cc j np1.
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Nay, are not all things almost growne to bee a sole Name? What is the Preaching almost but the bare Name of Preaching? For conversion of Soules where is it? the pulling people out of the Kingdome of Satan where it it? a thousand Sermons may be,
Nay, Are not all things almost grown to be a sole Name? What is the Preaching almost but the bore Name of Preaching? For conversion of Souls where is it? the pulling people out of the Kingdom of Satan where it it? a thousand Sermons may be,
uh, vbr xx d n2 av vvn pc-acp vbi dt j n1? q-crq vbz dt vvg av p-acp dt j n1 pp-f vvg? p-acp n1 pp-f n2 c-crq vbz pn31? dt vvg n1 av pp-f dt n1 pp-f np1 c-crq pn31 zz? dt crd n2 vmb vbi,
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and hardly one wrought upon? wee may be sayd to be fishermen; but it is turned only into a name, for when doe we catch any?
and hardly one wrought upon? we may be said to be fishermen; but it is turned only into a name, for when do we catch any?
cc av pi vvn p-acp? pns12 vmb vbi vvn p-acp vbb n2; cc-acp pn31 vbz vvn av-j p-acp dt n1, c-acp c-crq vdb pns12 vvi d?
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So for hearing of the Word. True, it is very common, and yet not so common as it ought to bee,
So for hearing of the Word. True, it is very Common, and yet not so Common as it ought to be,
av p-acp vvg pp-f dt n1. j, pn31 vbz av j, cc av xx av j c-acp pn31 vmd pc-acp vbi,
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for many care little whether they heare or no. But that that is, there's hardly ought left but the Name;
for many care little whither they hear or no. But that that is, there's hardly ought left but the Name;
c-acp d n1 av-j cs pns32 vvb cc uh-dx. p-acp d cst vbz, pc-acp|vbz av pi vvn p-acp dt n1;
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for who heares with trembling, who mingles his hearing with faith, who drinkes the Word,
for who hears with trembling, who mingles his hearing with faith, who drinks the Word,
p-acp r-crq vvz p-acp vvg, r-crq vvz po31 n-vvg p-acp n1, r-crq vvz dt n1,
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as the Earth doth the Raine, who does what hee heares, without which all hearing is no better then an empty Name?
as the Earth does the Rain, who does what he hears, without which all hearing is no better then an empty Name?
c-acp dt n1 vdz dt n1, r-crq vdz r-crq pns31 vvz, p-acp r-crq d vvg vbz dx jc cs dt j n1?
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So for comming to the Sacrament, is not that made a name too? setting a side the Name of a Sacrament now and then, what have wee else? who feeds upon Jesus Christ? who comes to the increasing of his Faith? who hath Faith at all, that it may bee increased? Who comes to it with preparednesse? who sits at the Lords Table with a Wedding Garment? who goes away nourished up any more unto eternall Life? without the which all our Sacraments are but naturall things.
So for coming to the Sacrament, is not that made a name too? setting a side the Name of a Sacrament now and then, what have we Else? who feeds upon jesus christ? who comes to the increasing of his Faith? who hath Faith At all, that it may be increased? Who comes to it with preparedness? who sits At the lords Table with a Wedding Garment? who Goes away nourished up any more unto Eternal Life? without the which all our Sacraments Are but natural things.
av p-acp vvg p-acp dt n1, vbz xx cst vvd dt n1 av? vvg dt n1 dt n1 pp-f dt n1 av cc av, q-crq vhb pns12 av? q-crq vvz p-acp np1 np1? q-crq vvz p-acp dt n-vvg pp-f po31 n1? q-crq vhz n1 p-acp d, cst pn31 vmb vbi vvn? q-crq vvz p-acp pn31 p-acp n1? q-crq vvz p-acp dt n2 n1 p-acp dt n1 n1? q-crq vvz av vvn a-acp d dc p-acp j n1? p-acp dt r-crq d po12 n2 vbr p-acp j n2.
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So for holy Conference, unlesse it bee the Name of it, what is there of the thing it selfe left? may bee a few cursory words of goodnesse,
So for holy Conference, unless it be the Name of it, what is there of the thing it self left? may be a few cursory words of Goodness,
av p-acp j n1, cs pn31 vbb dt n1 pp-f pn31, r-crq vbz a-acp pp-f dt n1 pn31 n1 vvn? vmb vbi dt d j-jn n2 pp-f n1,
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before wee part, but no quickning of one another up, no exhorting of one another, no comforting of one another, or admonishing one another;
before we part, but no quickening of one Another up, no exhorting of one Another, no comforting of one Another, or admonishing one Another;
c-acp pns12 vvb, cc-acp dx j-vvg pp-f crd j-jn a-acp, av-dx vvg pp-f crd j-jn, av-dx vvg pp-f crd j-jn, cc vvg pi j-jn;
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nay wee are growne to bee ashamed of these duties;
nay we Are grown to be ashamed of these duties;
uh pns12 vbr vvn pc-acp vbi j pp-f d n2;
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and for Prayer, but that wee take Cushions and fall downe on our Knees, and say a company of Confessions,
and for Prayer, but that we take Cushions and fallen down on our Knees, and say a company of Confessions,
cc p-acp n1, cc-acp cst pns12 vvb n2 cc vvb a-acp p-acp po12 n2, cc vvb dt n1 pp-f n2,
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and Petitions, there is little else done.
and Petitions, there is little Else done.
cc n2, pc-acp vbz j av vdn.
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Come wee to the Graces of Gods Holy Spirit, without the which a man is Dead in trespasses and in sins, &c. as Faith, Repentance, peace of Conscience, and Love, &c.
Come we to the Graces of God's Holy Spirit, without the which a man is Dead in Trespasses and in Sins, etc. as Faith, Repentance, peace of Conscience, and Love, etc.
vvb pns12 p-acp dt n2 pp-f npg1 j n1, p-acp dt r-crq dt n1 vbz j p-acp n2 cc p-acp n2, av c-acp n1, n1, n1 pp-f n1, cc n1, av
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Secondly, another use is of terror against us;
Secondly, Another use is of terror against us;
ord, j-jn n1 vbz pp-f n1 p-acp pno12;
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doe wee thinke that the Lord will endure this at our hands? Hee hath endured it too too long, do we think that the Lord will endure this At our hands? He hath endured it too too long,
vdb pns12 vvb cst dt n1 vmb vvi d p-acp po12 n2? pns31 vhz vvn pn31 av av av-j,
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but Hee will not suffer it alwayes. Hee hath a Spirituall thunder-clappe that Hee lets slye against this sinne;
but He will not suffer it always. He hath a Spiritual thunderclap that He lets sly against this sin;
cc-acp pns31 vmb xx vvi pn31 av. pns31 vhz dt j j cst pns31 vvz j p-acp d n1;
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The vile person shall bee no more called liberall, nor the Churle bee said to bee bountifull, Isaiah, 32. 5. That is, the Lord will unmaske all such persons, Hee will plucke of all their Names,The vile person shall be no more called liberal, nor the Churl be said to be bountiful, Isaiah, 32. 5. That is, the Lord will unmask all such Persons, He will pluck of all their Names,
dt j n1 vmb vbi dx av-dc vvn j, ccx dt n1 vbi vvn pc-acp vbi j, np1, crd crd cst vbz, dt n1 vmb vvi d d n2, pns31 vmb vvi pp-f d po32 n2,
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and they shall have a Name fit for their natures, and Hee will doe this.
and they shall have a Name fit for their nature's, and He will do this.
cc pns32 vmb vhi dt n1 j p-acp po32 n2, cc pns31 vmb vdi d.
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First, in their owne Consciences, if wee will not bee awakened to bee as wee have a Name to bee, the LORD will make our owne Consciences to call us Reprobates as wee are,
First, in their own Consciences, if we will not be awakened to be as we have a Name to be, the LORD will make our own Consciences to call us Reprobates as we Are,
ord, p-acp po32 d n2, cs pns12 vmb xx vbi vvn pc-acp vbi c-acp pns12 vhb dt n1 pc-acp vbi, dt n1 vmb vvi po12 d n2 pc-acp vvi pno12 n2-jn p-acp pns12 vbr,
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and then what will our Name doe us good, when our owne Consciences shall tell us wee are naught,
and then what will our Name do us good, when our own Consciences shall tell us we Are nought,
cc av q-crq vmb po12 n1 vdb pno12 j, c-crq po12 d n2 vmb vvi pno12 pns12 vbr pix,
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and condemne us in our Bosomes? what shall wee bee the better for our Neighbours judging well of us? Our Neighbours may bee thinke wee Pray well;
and condemn us in our Bosoms? what shall we be the better for our Neighbours judging well of us? Our Neighbours may be think we Pray well;
cc vvb pno12 p-acp po12 n2? q-crq vmb pns12 vbi dt jc p-acp po12 n2 vvg av pp-f pno12? po12 n2 vmb vbi vvb pns12 vvb av;
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what a poore thing is this, when Conscience shall say no? our Neighbours may hope wee stand upon good ground, when Conscience shall say no;
what a poor thing is this, when Conscience shall say no? our Neighbours may hope we stand upon good ground, when Conscience shall say no;
q-crq dt j n1 vbz d, c-crq n1 vmb vvi av-dx? po12 n2 vmb vvi pns12 vvb p-acp j n1, c-crq n1 vmb vvi dx;
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Men call us godly, and Conscience shall say nay but yee are not.
Men call us godly, and Conscience shall say nay but ye Are not.
n2 vvb pno12 j, cc n1 vmb vvi uh-x p-acp pn22 vbr xx.
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What a shame was it to the Iewes when they were convicted by their owne Consciences? Joh. 8. 9. It is not the Name of joy and holinesse that will give their Consciences true Peace, no, no;What a shame was it to the Iewes when they were convicted by their own Consciences? John 8. 9. It is not the Name of joy and holiness that will give their Consciences true Peace, no, no;
q-crq dt n1 vbds pn31 p-acp dt np2 c-crq pns32 vbdr vvn p-acp po32 d n2? np1 crd crd pn31 vbz xx dt n1 pp-f n1 cc n1 cst vmb vvi po32 n2 j n1, uh-dx, uh-dx;
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Conscience knowes another name is sit for us. Unbeliefe, and Ungodlinesse, and Hardnesse of Heart. Secondly, againe Hee will doe it in the judgement of others;
Conscience knows Another name is fit for us. Unbelief, and Ungodliness, and Hardness of Heart. Secondly, again He will do it in the judgement of Others;
n1 vvz j-jn n1 vbz j p-acp pno12. n1, cc n1, cc n1 pp-f n1. ord, av pns31 vmb vdi pn31 p-acp dt n1 pp-f n2-jn;
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if wee rest in a Name, the Lord will detect us at last before others;
if we rest in a Name, the Lord will detect us At last before Others;
cs pns12 vvb p-acp dt n1, dt n1 vmb vvi pno12 p-acp ord p-acp n2-jn;
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and then what a shame will this bee? as David sayes of Doeg, the Lord would discover him;
and then what a shame will this be? as David Says of Doeg, the Lord would discover him;
cc av q-crq dt n1 vmb d vbi? p-acp np1 vvz pp-f np1, dt n1 vmd vvi pno31;
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Hee would make all the good people round about say of Him, Lo this is the Man, that tooke not GOD for his strength, Psalme 52. 7. So hee will doe with us.
He would make all the good people round about say of Him, Lo this is the Man, that took not GOD for his strength, Psalm 52. 7. So he will do with us.
pns31 vmd vvi d dt j n1 av-j a-acp vvb pp-f pno31, np1 d vbz dt n1, cst vvd xx np1 p-acp po31 n1, n1 crd crd av pns31 vmb vdi p-acp pno12.
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Lo, this is the Man, that had such a Name to Live. Lo, this is the Man; Lo, this is the Man, that had such a Name to Live. Lo, this is the Man;
uh, d vbz dt n1, cst vhd d dt n1 pc-acp vvi. np1, d vbz dt n1;
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now wee see here's a wretch, now wee see how hee deceived his owne soule; hee never truely sought GOD in all his life;
now we see here's a wretch, now we see how he deceived his own soul; he never truly sought GOD in all his life;
av pns12 vvb av|vbz dt n1, av pns12 vvb c-crq pns31 vvd po31 d n1; pns31 av av-j vvd np1 p-acp d po31 n1;
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hee was not the Man that wee tooke him for;
he was not the Man that we took him for;
pns31 vbds xx dt n1 cst pns12 vvd pno31 p-acp;
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hee built upon the Sand, hee did not lay a good foundation, and therefore now hee is tumbled downe,
he built upon the Sand, he did not lay a good Foundation, and Therefore now he is tumbled down,
pns31 vvd p-acp dt n1, pns31 vdd xx vvi dt j n1, cc av av pns31 vbz vvn a-acp,
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and what is become of his name? Now hee shewes himselfe in his Colours,
and what is become of his name? Now he shows himself in his Colours,
cc r-crq vbz vvn pp-f po31 n1? av pns31 vvz px31 p-acp po31 n2,
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now wee see hee is an Enemy of GOD, hee can side with the Times, hee can embrace this present VVorld, hee hath no eternall life abiding in him.
now we see he is an Enemy of GOD, he can side with the Times, he can embrace this present World, he hath no Eternal life abiding in him.
av pns12 vvb pns31 vbz dt n1 pp-f np1, pns31 vmb n1 p-acp dt n2, pns31 vmb vvi d j n1, pns31 vhz dx j n1 vvg p-acp pno31.
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Nay, the Lord will not onely doe thus with us, if wee rest in a Name,
Nay, the Lord will not only do thus with us, if we rest in a Name,
uh, dt n1 vmb xx av-j vdi av p-acp pno12, cs pns12 vvb p-acp dt n1,
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but also hee will pour his Wrath upon us otherwise too;
but also he will pour his Wrath upon us otherwise too;
cc-acp av pns31 vmb vvi po31 n1 p-acp pno12 av av;
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yee may read how that this was the reason why the Lord drowned all the old World;
ye may read how that this was the reason why the Lord drowned all the old World;
pn22 vmb vvi c-crq cst d vbds dt n1 c-crq dt n1 vvd d dt j n1;
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not onely the wickednesse of them that were without; for if they that professed Religion, had beene sound, they might have prevented the Deluge, and prayed it away.
not only the wickedness of them that were without; for if they that professed Religion, had been found, they might have prevented the Deluge, and prayed it away.
xx av-j dt n1 pp-f pno32 cst vbdr p-acp; c-acp cs pns32 cst vvd n1, vhd vbn j, pns32 vmd vhi vvn dt n1, cc vvd pn31 av.
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But they that professed Religion, had only a Name.
But they that professed Religion, had only a Name.
p-acp pns32 cst vvd n1, vhd av-j dt n1.
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The Sonnes of GOD saw the Daughters of men that they were faire, Genesis 6. 2. That is, the Sonnes of God, they were onely so in Name, their workes plainely shewed that they were onely so in Name,The Sons of GOD saw the Daughters of men that they were fair, Genesis 6. 2. That is, the Sons of God, they were only so in Name, their works plainly showed that they were only so in Name,
dt n2 pp-f np1 vvd dt ng1 pp-f n2 cst pns32 vbdr j, n1 crd crd cst vbz, dt n2 pp-f np1, pns32 vbdr av-j av p-acp n1, po32 n2 av-j vvd cst pns32 vbdr av-j av p-acp n1,
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therefore the Lord swept them all away;
Therefore the Lord swept them all away;
av dt n1 vvd pno32 d av;
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So the Lord will pour bitter things on us, if wee bee Christians onely in Name,
So the Lord will pour bitter things on us, if we be Christians only in Name,
av dt n1 vmb vvi j n2 p-acp pno12, cs pns12 vbb njpg2 av-j p-acp n1,
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and the servants of CHRIST onely in Name, if wee bee not so indeede;
and the Servants of CHRIST only in Name, if we be not so indeed;
cc dt n2 pp-f np1 av-j p-acp n1, cs pns12 vbb xx av av;
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3819
nay, this is not all, but wee shall have a deeper Portion in Hell too then Pagans or Papists,
nay, this is not all, but we shall have a Deeper Portion in Hell too then Pagans or Papists,
uh-x, d vbz xx d, cc-acp pns12 vmb vhi dt jc-jn n1 p-acp n1 av cs n2-jn cc njp2,
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3820
or any in our owne Land;
or any in our own Land;
cc d p-acp po12 d n1;
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the more wee have borne of his Name, the surer shall our damnation bee, if wee doe not really answer the Holy Name wherewith wee are called.
the more we have born of his Name, the Surer shall our damnation be, if we do not really answer the Holy Name wherewith we Are called.
dt av-dc pns12 vhb vvn pp-f po31 n1, dt jc vmb po12 n1 vbi, cs pns12 vdb xx av-j vvi dt j n1 c-crq pns12 vbr vvn.
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Wee may see this in the Man in the Gospell;
we may see this in the Man in the Gospel;
pns12 vmb vvi d p-acp dt n1 p-acp dt n1;
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Friend, how camest thou in hither? Binde him hand and soote, cast him into utter darkenesse where is weeping, &c. Matthew 22. 12. 13. Come Friend, how came you in hither? marke, hee had the Name of a friend of Jesus Christ;Friend, how camest thou in hither? Bind him hand and soot, cast him into utter darkness where is weeping, etc. Matthew 22. 12. 13. Come Friend, how Come you in hither? mark, he had the Name of a friend of jesus christ;
n1, q-crq vvd2 pns21 p-acp av? vvb pno31 n1 cc n1, vvd pno31 p-acp j n1 c-crq vbz vvg, av np1 crd crd crd vvb n1, q-crq vvd pn22 p-acp av? vvb, pns31 vhd dt n1 pp-f dt n1 pp-f np1 np1;
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therefore the Text sayes hee was speechlesse, hee had nothing to say for himselfe, his damnation had nothing to lessen it;
Therefore the Text Says he was speechless, he had nothing to say for himself, his damnation had nothing to lessen it;
av dt n1 vvz pns31 vbds j, pns31 vhd pix pc-acp vvi p-acp px31, po31 n1 vhd pix pc-acp vvi pn31;
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3825
other people shall have something to say for themselves to lessen their damnation; but those that have a Name to live shall not have the least syllable.
other people shall have something to say for themselves to lessen their damnation; but those that have a Name to live shall not have the least syllable.
j-jn n1 vmb vhi pi pc-acp vvi p-acp px32 pc-acp vvi po32 n1; cc-acp d cst vhb dt n1 pc-acp vvi vmb xx vhi dt ds n1.
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Thirdly, then let another use bee to humble our hearts, let us goe to God in humiliation of heart,
Thirdly, then let Another use be to humble our hearts, let us go to God in humiliation of heart,
ord, av vvb j-jn n1 vbi p-acp j po12 n2, vvb pno12 vvi p-acp np1 p-acp n1 pp-f n1,
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as the poore prodigall Sonne did, and downe on the knees of our soules and bodies,
as the poor prodigal Son did, and down on the knees of our Souls and bodies,
c-acp dt j j-jn n1 vdd, cc a-acp p-acp dt n2 pp-f po12 n2 cc n2,
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and say, Lord, I have sinned against Heaven, and before thee, and am no more worthy, to bee called thy Sonne, Luke 15. 21. So as many of us as are guilty of this sinne, (as who almost is not and that in a horrible manner?) let us say, Lord, I have beene called a Christian, I have beene called a child of thine, I have had the Name a good while;
and say, Lord, I have sinned against Heaven, and before thee, and am no more worthy, to be called thy Son, Lycia 15. 21. So as many of us as Are guilty of this sin, (as who almost is not and that in a horrible manner?) let us say, Lord, I have been called a Christian, I have been called a child of thine, I have had the Name a good while;
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but O what a Wretch have I beene!
but Oh what a Wretch have I been!
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I am not worthy of this Name, I have sinned against heaven and in thy sight, I have not answered the Name I have had,
I am not worthy of this Name, I have sinned against heaven and in thy sighed, I have not answered the Name I have had,
pns11 vbm xx j pp-f d n1, pns11 vhb vvn p-acp n1 cc p-acp po21 n1, pns11 vhb xx vvn dt n1 pns11 vhb vhn,
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and therefore it were just with thee to cut mee asunder with Hypocrites, and so fling mee downe to Hell.
and Therefore it were just with thee to Cut me asunder with Hypocrites, and so fling me down to Hell.
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REVEL. 3. 1. And art Dead.
REVEL. 3. 1. And art Dead.
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THese words are a part of the Epistle, that Christ sent to the Ministers and Church of Sardis.
THese words Are a part of the Epistle, that christ sent to the Ministers and Church of Sardis.
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Ye have heard the inscription, to the Angel of the Church in Sardis write.
You have herd the inscription, to the Angel of the Church in Sardis write.
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Ye have heard too of the subscription, These things saith he that hath the seven spirits of God, and the seven Starres.
You have herd too of the subscription, These things Says he that hath the seven spirits of God, and the seven Stars.
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We are come to the Subject matter, and therein first to the reproof in generall, I know thy workes: and secondly to the partculars of the reproof.
We Are come to the Subject matter, and therein First to the reproof in general, I know thy works: and secondly to the partculars of the reproof.
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The first particular was this, Thou hast a name that thou livest:
The First particular was this, Thou hast a name that thou Livest:
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all these have been delivered already, now followes the second particular reproof, And art dead. Here the question is, what Christ meanes by dead. By dead, he does not mean dead in errors and heresies,
all these have been Delivered already, now follows the second particular reproof, And art dead. Here the question is, what christ means by dead. By dead, he does not mean dead in errors and heresies,
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though these be called deadly poysons, and may make a Church dead. For the truth is called the word of life, Phil. 2. 16. and wholesome Doctrine,
though these be called deadly poisons, and may make a Church dead. For the truth is called the word of life, Philip 2. 16. and wholesome Doctrine,
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as the Apostle cals it, and ergo errors and heresies, these poyson & dead any people that drink them in.
as the Apostle calls it, and ergo errors and heresies, these poison & dead any people that drink them in.
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But this cannot be the meaning here, for we see no such thing here laid to their charge, it should seeme this Church was an orthodox Church;
But this cannot be the meaning Here, for we see no such thing Here laid to their charge, it should seem this Church was an orthodox Church;
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neither by dead does he meane prophane wicked manners, though they make a people dead too,
neither by dead does he mean profane wicked manners, though they make a people dead too,
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as we see the prodigall Sonne that had been given to prophane and dissolute courses, his Father sayes, he was dead in those dayes, Luke 15. 24. Yet this cannot be the meaning neither;
as we see the prodigal Son that had been given to profane and dissolute courses, his Father Says, he was dead in those days, Lycia 15. 24. Yet this cannot be the meaning neither;
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for this Church had a name to live, and it had this name among the Churches of Jesus Christ, which had more wit,
for this Church had a name to live, and it had this name among the Churches of jesus christ, which had more wit,
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then to Judge them to be alive, if they had been so palpably wicked;
then to Judge them to be alive, if they had been so palpably wicked;
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no, it seemes they were an excellent Church to see to, a good Ministry to see to, but both dead;
no, it seems they were an excellent Church to see to, a good Ministry to see to, but both dead;
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so then this is the meaning. For all their seeming to be alive, they were indeed dead;
so then this is the meaning. For all their seeming to be alive, they were indeed dead;
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as the Apostle sayes of himselfe, before he was quickned by Christ Jesus, He was dead ▪ sin revived, and I dyed Rom. 7. 9. yet he was as jolly a good man as any other,
as the Apostle Says of himself, before he was quickened by christ jesus, He was dead ▪ since revived, and I died Rom. 7. 9. yet he was as jolly a good man as any other,
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and yet he confesses he was dead; so they were dead for the most part;
and yet he Confesses he was dead; so they were dead for the most part;
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and those that were not all out dead, yet they were deadhearted, and without life in Gods wayes.
and those that were not all out dead, yet they were deadhearted, and without life in God's ways.
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For as it was with the Moraller Heathen they did the things contained in the Law, yet they were dead;
For as it was with the Moraller Heathen they did the things contained in the Law, yet they were dead;
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so a people may doe the things contained in the Gospell too, and yet be dead; people may beleeve;
so a people may do the things contained in the Gospel too, and yet be dead; people may believe;
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yet as Iames sayes, their saith be dead saith, Jam. 2. 26. namely when their faith is without works,
yet as James Says, their Says be dead Says, Jam. 2. 26. namely when their faith is without works,
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so people may have goodly works, for the morall part of them, and yet doe them with a dead heart;
so people may have goodly works, for the moral part of them, and yet do them with a dead heart;
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to be sober and temperate, and loving, and chaste and civilly humble, and meek and diligent in their calling ▪ and known to frequent all the ordinances of God, in publik & in private, these are outwardly good works ▪ and yet may be in the number of those works that the Apostle cals dead works, Heb. 6. •.
to be Sobrium and temperate, and loving, and chaste and civilly humble, and meek and diligent in their calling ▪ and known to frequent all the ordinances of God, in public & in private, these Are outwardly good works ▪ and yet may be in the number of those works that the Apostle calls dead works, Hebrew 6. •.
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namely when there is no life of God in them. Thousands deceive themselves in this,
namely when there is no life of God in them. Thousands deceive themselves in this,
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when they have a kinde of faith, and a kind of particular faith, and such works as these flowing from their faith, they think this to be a lively faith ▪ no, no, a man may be dead for all that.
when they have a kind of faith, and a kind of particular faith, and such works as these flowing from their faith, they think this to be a lively faith ▪ no, no, a man may be dead for all that.
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This truth will not sink into mens minds;
This truth will not sink into men's minds;
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fancies, fancies say they ▪ these are nothing but the whimses of a company of giddy •raines;
fancies, fancies say they ▪ these Are nothing but the whimsies of a company of giddy •raines;
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what would they have? if this be not true religion we wonder what is; thus they jear these things but beloved tis certain;
what would they have? if this be not true Religion we wonder what is; thus they jear these things but Beloved this certain;
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for it is not enough to beleive, except we do it with life, he that liveth, and beleeveth in me Joh. 11. 26. faith without life is but equivocally termed faith;
for it is not enough to believe, except we do it with life, he that lives, and Believeth in me John 11. 26. faith without life is but equivocally termed faith;
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so it is not enough to hope in God, except we doe it with life; he hath begetten us againe to a lively hope says Peter.
so it is not enough to hope in God, except we do it with life; he hath begetten us again to a lively hope Says Peter.
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So it is not enough to be a member in Gods Church, a Stone in Gods building,
So it is not enough to be a member in God's Church, a Stone in God's building,
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except we be lively Stones, Ye also as lively Stones sayes he, 1 Pet. 2. 5. The like I may say of all the duties of Religion, it is not enough to doe them,
except we be lively Stones, You also as lively Stones Says he, 1 Pet. 2. 5. The like I may say of all the duties of Religion, it is not enough to do them,
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but we must doe them with life, as to pray, to pray with a dead heart is nothing;
but we must do them with life, as to pray, to pray with a dead heart is nothing;
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no sayes David, Lord quicken us and we will call upon thy name, Psal. 80. 18. In a word not to heape particulars;
no Says David, Lord quicken us and we will call upon thy name, Psalm 80. 18. In a word not to heap particulars;
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we cannot walk in any of Gods wayes aright as long as we walke in them with a dead heart, as the psalmist sayes;
we cannot walk in any of God's ways aright as long as we walk in them with a dead heart, as the psalmist Says;
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Lord quicken thou me in thy way, Psal. 119. 37. it is a poore thing to walk in Gods wayes onely for the matter of them;Lord quicken thou me in thy Way, Psalm 119. 37. it is a poor thing to walk in God's ways only for the matter of them;
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That indeed a dead heart may doe, there's no duty that God bids a man doe,
That indeed a dead heart may do, there's no duty that God bids a man do,
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unlesse it be them that consignifie life, but flesh and blood may doe it, for the matter of it,
unless it be them that consignify life, but Flesh and blood may do it, for the matter of it,
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if there be matter and forme in it.
if there be matter and Form in it.
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True, some duties are simple that flesh and blood cannot doe, as to love God, to delight in God, to have communion with God himself;
True, Some duties Are simple that Flesh and blood cannot do, as to love God, to delight in God, to have communion with God himself;
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to take God for ones Portion and Lot, and inheritance, & to be all in all to him, these are simple acts, they are not compounded of matter and forme.
to take God for ones Portion and Lot, and inheritance, & to be all in all to him, these Are simple acts, they Are not compounded of matter and Form.
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But when a duty is compounded of matter and forme, flesh and blood may doe the matter of it, whatsoever it be;
But when a duty is compounded of matter and Form, Flesh and blood may do the matter of it, whatsoever it be;
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now then as the essentiall forme is the life of the matter, so the matter without it is a dead matter;
now then as the essential Form is the life of the matter, so the matter without it is a dead matter;
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and the doing of it dead. Well then now we see what is meant by dead;
and the doing of it dead. Well then now we see what is meant by dead;
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the next is, what is the meaning of Thou? Thou art dead, the word hath a double relation, the one to the Minister of the Church in Sardis;
the next is, what is the meaning of Thou? Thou art dead, the word hath a double Relation, the one to the Minister of the Church in Sardis;
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thou art dead, thy Ministry is dead; the other to the Church in Sardis it selfe:
thou art dead, thy Ministry is dead; the other to the Church in Sardis it self:
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thou art dead, thou art a dead people.
thou art dead, thou art a dead people.
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First it hath relation to the Ministry, thou art dead, thy Ministry is dead, there's no life in it at all;
First it hath Relation to the Ministry, thou art dead, thy Ministry is dead, there's no life in it At all;
ord pn31 vhz n1 p-acp dt n1, pns21 vb2r j, po21 n1 vbz j, pc-acp|vbz dx n1 p-acp pn31 p-acp d;
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hence the Doctrine is this, that a dead Ministry is as good as no Ministry at all,
hence the Doctrine is this, that a dead Ministry is as good as no Ministry At all,
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for this our Saviour meanes, in regard of the Angell of the Church in Sardis q. d.
for this our Saviour means, in regard of the Angel of the Church in Sardis q. worser.
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thy Ministry is little better then no Ministry;
thy Ministry is little better then no Ministry;
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it is stark dead well neare, it is not lively at all, there is little or no warmth to be had by it.
it is stark dead well near, it is not lively At all, there is little or no warmth to be had by it.
pn31 vbz av-j j av av-j, pn31 vbz xx j p-acp d, pc-acp vbz j cc dx n1 pc-acp vbi vhn p-acp pn31.
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Like the Ministry of the Scribes that had no authority nor power at all in it Mat. 7. 29. As Luther said when he heard a cold Sermon, cold, cold, cold, sayes he, this is cold Preaching, here is no heat at all to be gotten;
Like the Ministry of the Scribes that had no Authority nor power At all in it Mathew 7. 29. As Luther said when he herd a cold Sermon, cold, cold, cold, Says he, this is cold Preaching, Here is no heat At all to be got;
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as God sayes of the Ministry of Laodicia; Thou art luke-warme, Rom. 3. 16. that is,
as God Says of the Ministry of Laodicea; Thou art lukewarm, Rom. 3. 16. that is,
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as there was no heat in his people, so there was no heat in his Ministry;
as there was no heat in his people, so there was no heat in his Ministry;
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this is little better then no Preaching at all, it is even as good as nothing.
this is little better then not Preaching At all, it is even as good as nothing.
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First, because true preaching is lively preaching when the Minister is a stirring Minister, as Peter speakes, I think it meet to stirre you up, a Pet. 1. 13. when the Minister is earnest to save the peoples soules;
First, Because true preaching is lively preaching when the Minister is a stirring Minister, as Peter speaks, I think it meet to stir you up, a Pet. 1. 13. when the Minister is earnest to save the peoples Souls;
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as the Lord sayes, I earnestly protested to your Fathers, Jer. 11. 7. He speakes of the Ministry of Moses and the prophets down along untill the Prophet Jeremies time;
as the Lord Says, I earnestly protested to your Father's, Jer. 11. 7. He speaks of the Ministry of Moses and the Prophets down along until the Prophet Jeremies time;
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they did not onely witnesse the word of God unto the people, but they did it in a lively and earnest manner;
they did not only witness the word of God unto the people, but they did it in a lively and earnest manner;
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as Paul did, I have striven to Preach the Gospell, Rom. 15. 20. marke he belaboured him in the Pulpit, he lay about him soundly, that his Ministry might have life in it.
as Paul did, I have striven to Preach the Gospel, Rom. 15. 20. mark he belaboured him in the Pulpit, he lay about him soundly, that his Ministry might have life in it.
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Saint Luke shewes, that he had sweaty Handker-chiefes, Act. 19. 12. NONLATINALPHABET, as Hugo sayes upon the place, it seemes he swet much in preaching,
Saint Lycia shows, that he had sweaty Handkerchiefs, Act. 19. 12., as Hugo Says upon the place, it seems he sweated much in preaching,
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and so Christ compares Ministers to Harvest men, that labour in Gods Harvest;
and so christ compares Ministers to Harvest men, that labour in God's Harvest;
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ye know Harvest men are hot at their worke, so Ministers should be Harvest men, they should be hot at their worke.
you know Harvest men Are hight At their work, so Ministers should be Harvest men, they should be hight At their work.
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Thus ye see dry and dull Preaching is little better then no preaching at all, it is contrary to the manner of preaching, contrary to the practice of all true and right preachers.
Thus you see dry and dull Preaching is little better then not preaching At all, it is contrary to the manner of preaching, contrary to the practice of all true and right Preachers.
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Secondly, a dead Ministry is called no Ministry; the Scripture calls it no Ministry in effect.
Secondly, a dead Ministry is called no Ministry; the Scripture calls it no Ministry in Effect.
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The Scripture is the best Judge what is a true Ministry, and what is not? now the Scripture makes a dead Ministry, and no Ministry all one:
The Scripture is the best Judge what is a true Ministry, and what is not? now the Scripture makes a dead Ministry, and no Ministry all one:
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the Scribes and the Pharisees, ye know were partly morall men most of them, as we may see by Pauls Testimony of himself,
the Scribes and the Pharisees, you know were partly moral men most of them, as we may see by Paul's Testimony of himself,
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and they were orthodox Ministers, as our Saviour witnesses of them in the maine, for our Saviour bids people heare them,
and they were orthodox Ministers, as our Saviour Witnesses of them in the main, for our Saviour bids people hear them,
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yet their Ministry was little better then no Ministry;
yet their Ministry was little better then no Ministry;
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as the Text shewes, the people that sate under their Ministry, are said to be as sheep having no Shepheard, Mat. 9. 36. they preacht as if they did not preach;
as the Text shows, the people that sat under their Ministry, Are said to be as sheep having no Shepherd, Mathew 9. 36. they preached as if they did not preach;
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people might come to their Sermons and be neere a jot moved;
people might come to their Sermons and be near a jot moved;
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nay, such as came with a desire to be quickned, could get no quickning at all under them, Matthew sayes they sate under darknesse yet for all them. These are Idoll Sheepheards;
nay, such as Come with a desire to be quickened, could get no quickening At all under them, Matthew Says they sat under darkness yet for all them. These Are Idol Shepherds;
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wo to the Idoll Shepheards, Zach. 11. 17. Thirdly, a dead Ministry does doe little or no good;woe to the Idol Shepherds, Zach 11. 17. Thirdly, a dead Ministry does doe little or no good;
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though it be never so true, yet it is very unfruitfull; though it be never so true, yet it is very unfruitful;
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it does not awaken any of the auditory, it does not startle any of the hearers, it does not rowze up mens hearts, it does not grapple with the obstinate, it does not pull down the proud,
it does not awaken any of the auditory, it does not startle any of the hearers, it does not rouse up men's hearts, it does not grapple with the obstinate, it does not pull down the proud,
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neither does it carry life at all with it, neither is it sitted to work upon the conscience;
neither does it carry life At all with it, neither is it sitted to work upon the conscience;
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you may see an example of this in the Angell of the Church of Sardic.
you may see an Exampl of this in the Angel of the Church of Sardic.
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a dead Minister, a dead people, as he was dead himselfe, so his people were dead too;
a dead Minister, a dead people, as he was dead himself, so his people were dead too;
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a lively Ministry does a great deale of good, it even is the saveur of life unto life unto those that be of God,
a lively Ministry does a great deal of good, it even is the saveur of life unto life unto those that be of God,
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or else the savour of death unto death, unto those that be not of God, 2 Cor. 2. 16. it ever workes one way, either it makes people rage,or Else the savour of death unto death, unto those that be not of God, 2 Cor. 2. 16. it ever works one Way, either it makes people rage,
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or it fats people up, or else it drives people home unto God;
or it fats people up, or Else it drives people home unto God;
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which way so ever it works, it is a sweet savour unto God, it glorifies God;
which Way so ever it works, it is a sweet savour unto God, it Glorifies God;
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but a dead Ministry does neither, it is a flat weapon and cuts not, it is a blunt Sword and wounds not;
but a dead Ministry does neither, it is a flat weapon and cuts not, it is a blunt Sword and wounds not;
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may be it hath the true words of God, but they are not in a wise work mans hands to make them as Goads and sharp Nayles;
may be it hath the true words of God, but they Are not in a wise work men hands to make them as Goads and sharp Nails;
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partly good points, but not pointed to prick any bodies heart;
partly good points, but not pointed to prick any bodies heart;
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it is said when Paul Preacht, some went away converted, others went away blaspheming, Act. 13. 45. 48.
it is said when Paul Preached, Some went away converted, Others went away blaspheming, Act. 13. 45. 48.
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Fourthly, a dead Ministry, God seldom goes along with it, nay, that's the life of a Ministry,
Fourthly, a dead Ministry, God seldom Goes along with it, nay, that's the life of a Ministry,
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when the Minister seekes God to goe along with him;
when the Minister seeks God to go along with him;
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now a dead Ministry God goes not along with it, a lively Ministery Christ goes along with it, So I am with you to the end of the world, Matth. 28. 20. if there be any of Christs sheep in the parish, a lively Ministery does assuredly one time or other finde them out;
now a dead Ministry God Goes not along with it, a lively Ministry christ Goes along with it, So I am with you to the end of the world, Matthew 28. 20. if there be any of Christ sheep in the parish, a lively Ministry does assuredly one time or other find them out;
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those that are not Christ his sheep, a lively Ministry hewes them all downe, slayes all their Souls, ripens them apace for hell and for the pit.
those that Are not christ his sheep, a lively Ministry hues them all down, slays all their Souls, ripens them apace for hell and for the pit.
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But a dead Ministry, the Lord does not goe along with that, the Lord does not Crowne it.
But a dead Ministry, the Lord does not go along with that, the Lord does not Crown it.
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Fifthly, a dead Ministry prophanes the word of God, it makes it seeme nothing worth;
Fifthly, a dead Ministry profanes the word of God, it makes it seem nothing worth;
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it does not hold forth the glory of the Lord, nay, it hides it, & keeps it from being seen, either by dwelling upon Generals,
it does not hold forth the glory of the Lord, nay, it hides it, & keeps it from being seen, either by Dwelling upon Generals,
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and whats that but hiding? for people will confesse the word in generall, they see it the generall, all their blindnesse is in particulars, there they slip away,
and whats that but hiding? for people will confess the word in general, they see it the general, all their blindness is in particulars, there they slip away,
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like Fish out of a broad Net; or else by delivering it so coldly, that people think it no great matter;
like Fish out of a broad Net; or Else by delivering it so coldly, that people think it no great matter;
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a lively Ministry holds forth it lets out God into the conscience, it gives people to understand they come upon life and death, it makes people looke about them, it makes people consider all that ever they have done, it slashes the word of God into their hearts,
a lively Ministry holds forth it lets out God into the conscience, it gives people to understand they come upon life and death, it makes people look about them, it makes people Consider all that ever they have done, it slashes the word of God into their hearts,
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as a light to discover all their wayes; it gives them a view of their Christian estate, either one way or other;
as a Light to discover all their ways; it gives them a view of their Christian estate, either one Way or other;
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as it is said of Pauls Ministry, The word of the Lord was glorified by it, Act. 13. 48. But a dead Ministry prophanes it, it vailes the glory of it, it lets people sit quiet under it;
as it is said of Paul's Ministry, The word of the Lord was glorified by it, Act. 13. 48. But a dead Ministry profanes it, it vails the glory of it, it lets people fit quiet under it;
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it diseases no sinner, where as if it glorified Gods word, it would either trouble them, or turne them.
it diseases no sinner, where as if it glorified God's word, it would either trouble them, or turn them.
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The use of this is, first here we see the reason why a dead Ministry is not houted at but applauded in the world;
The use of this is, First Here we see the reason why a dead Ministry is not houted At but applauded in the world;
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why, it is as good as no Ministry at all; it does not make the devill roar, it lets people sleep in their sins;
why, it is as good as no Ministry At all; it does not make the Devil roar, it lets people sleep in their Sins;
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whereas a lively Ministry can hardly come into a pulpit but presently he is halfe a martyr, Briers and Thornes were with Ezechiel, Ezek. 2. 6. lively Ministers cannot give the world any good content;
whereas a lively Ministry can hardly come into a pulpit but presently he is half a martyr, Briers and Thorns were with Ezechiel, Ezekiel 2. 6. lively Ministers cannot give the world any good content;
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they fought against Jeremy, they played the wolves against the Apostles of Jesus.
they fought against Jeremiah, they played the wolves against the Apostles of jesus.
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Iohn the Baptist was counted too sterne and austere, and Luther sayes it is impossible for a man to be a true lively preacher of Gods word and not be persecuted;John the Baptist was counted too stern and austere, and Luther Says it is impossible for a man to be a true lively preacher of God's word and not be persecuted;
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there's an utter antipathy between the world and such a one, the world and such a Minister can no better agree together then light and darknesse;
there's an utter antipathy between the world and such a one, the world and such a Minister can no better agree together then Light and darkness;
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such a Ministry stands in the worlds light, it makes the world see their works are evill, it detects, it shames, it opposes their sinnes that the world tumbles in,
such a Ministry Stands in the world's Light, it makes the world see their works Are evil, it detects, it shames, it opposes their Sins that the world tumbles in,
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as Christ sayes, I have given them thy word, and the world hates them because they are not of the world, Joh. 17. 14 & therefore there cannot be a lively Ministry any where,
as christ Says, I have given them thy word, and the world hates them Because they Are not of the world, John 17. 14 & Therefore there cannot be a lively Ministry any where,
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but the world hath a sling at it;
but the world hath a sling At it;
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but now let a man have a dead Ministry, thats let alone, that may stand long enough;
but now let a man have a dead Ministry, thats let alone, that may stand long enough;
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that never comes home to men to shew them their ill estates, the devils dawbers, the devils upholsters, that doe not pluck mens pillowes away from under their armeholes, that deale gently with men,
that never comes home to men to show them their ill estates, the Devils daubers, the Devils upholsters, that do not pluck men's pillows away from under their armholes, that deal gently with men,
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and they may do what they list for all them, these are the worlds minions, and applauded at all hands;
and they may do what they list for all them, these Are the world's minions, and applauded At all hands;
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what a thing is this? whereas a dead Ministry is the undoing of mens soules;
what a thing is this? whereas a dead Ministry is the undoing of men's Souls;
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it lets men perish and never drawes them back.
it lets men perish and never draws them back.
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Secondly, this may serve to reprove us, that are the Ministers of Jesus Christ, I desire to speak to my self, especially that we are no more lively in our Ministry;
Secondly, this may serve to reprove us, that Are the Ministers of jesus christ, I desire to speak to my self, especially that we Are no more lively in our Ministry;
ord, d vmb vvi pc-acp vvi pno12, cst vbr dt n2 pp-f np1 np1, pns11 vvb pc-acp vvi p-acp po11 n1, av-j cst pns12 vbr av-dx av-dc j p-acp po12 n1;
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that our Ministry hath no more edge upon it to enter into this horny thick skin age:
that our Ministry hath no more edge upon it to enter into this horny thick skin age:
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we complaine of much deadnesse now a dayes; alack how if we be found guilty of it, that we preach no more quickningly!
we complain of much deadness now a days; alack how if we be found guilty of it, that we preach no more quickningly!
pns12 vvb pp-f d n1 av dt n2; uh q-crq cs pns12 vbb vvn j pp-f pn31, cst pns12 vvb av-dx av-dc av-jn!
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I confesse, blessed be God we have so much lively preaching left yet among us, that woe be to them that are dead and have to grace of life.
I confess, blessed be God we have so much lively preaching left yet among us, that woe be to them that Are dead and have to grace of life.
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But O that our Ministry had more lively-hood in it; that it were more exciting, and provoking.
But Oh that our Ministry had more livelihood in it; that it were more exciting, and provoking.
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Is the Apostles of Christ complained of dull hearers, Heb. 5. 11. how many dull hearers have we!Is the Apostles of christ complained of dull hearers, Hebrew 5. 11. how many dull hearers have we!
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why then shall we make our soules guilty of their dulnesse? the deader people be we had need to be the quicker in our Ministry,
why then shall we make our Souls guilty of their dulness? the deader people be we had need to be the quicker in our Ministry,
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or else we cannot say we are pure from their blood don't we see how many people are very neer the Children of wrath;
or Else we cannot say we Are pure from their blood don't we see how many people Are very near the Children of wrath;
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how they cannot be saved except they be justified and sanctified in Jesus Christ; how few are so;
how they cannot be saved except they be justified and sanctified in jesus christ; how few Are so;
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how hard a thing it is to awaken mens hearts;
how hard a thing it is to awaken men's hearts;
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nay, the world and the cares of this life, carry their minds quite and cleane away;
nay, the world and the Cares of this life, carry their minds quite and clean away;
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how scarce any almost seriously consider their latter end? don't we see how the devill tempts,
how scarce any almost seriously Consider their latter end? don't we see how the Devil tempts,
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how the flesh and the world reigne in most, and how little religion we have up and down? the Saints scarce, the wicked many;
how the Flesh and the world Reign in most, and how little Religion we have up and down? the Saints scarce, the wicked many;
c-crq dt n1 cc dt n1 vvi p-acp ds, cc c-crq j n1 pns12 vhb p-acp cc a-acp? dt n2 av-j, dt j av-d;
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times very bad, the shortnesse of life, the irrecoverable estate after death? the immortality of the soule, the paines of hell,
times very bad, the shortness of life, the irrecoverable estate After death? the immortality of the soul, the pains of hell,
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and the joyes of heaven, and how that without holinesse no man shall see God,
and the Joys of heaven, and how that without holiness no man shall see God,
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how should we bestirre our selves to beat these truths into mens minds, that they may be bethinke themselves and flee from the wrath to come? The cold preaching of such weighty things cleane cozens the world,
how should we Bestir our selves to beatrice these truths into men's minds, that they may be bethink themselves and flee from the wrath to come? The cold preaching of such weighty things clean cozens the world,
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so that they hardly conceive any great matter in the businesse;
so that they hardly conceive any great matter in the business;
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live and dye, & perish for ever in their sinnes, and we give them such faint warnings, that no wonder so few do take any warning;
live and die, & perish for ever in their Sins, and we give them such faint Warnings, that no wonder so few do take any warning;
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we found the trumpet too too low, that scarce any almost prepare themselves;
we found the trumpet too too low, that scarce any almost prepare themselves;
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we come into the pulpit, but we doe little or no thing there, may be we preach good doctrine,
we come into the pulpit, but we do little or no thing there, may be we preach good Doctrine,
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but we doe not presse it to the quick, that the conscience may feele;
but we do not press it to the quick, that the conscience may feel;
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we doe not bleed for our peoples security, and though they do not heare, how little does our soul weep in secret or melt in publik? Bucolcerus that admirable lively preacher, was wont to say, that a Minister should preach flebiliter, obsecratorie, anxie, humiliter, expectore, cum gemitu;
we do not bleed for our peoples security, and though they do not hear, how little does our soul weep in secret or melt in public? Bucer that admirable lively preacher, was wont to say, that a Minister should preach flebiliter, obsecratorie, anxie, Humiliter, expectore, cum gemitu;
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that is, a Minister should preach mournfully over peoples soules, beseechingly, anxiously, humbly, heartily, groningly; as it is said of our Saviour Christ, he groned for the peoples unbeliefe;
that is, a Minister should preach mournfully over peoples Souls, beseechingly, anxiously, humbly, heartily, groningly; as it is said of our Saviour christ, he groaned for the peoples unbelief;
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now when our Ministry is deadish, as though we cared not much whether people doe our doctrine or no,
now when our Ministry is deadish, as though we cared not much whither people do our Doctrine or no,
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whether they be damned or no; this is a lamentable thing.
whither they be damned or no; this is a lamentable thing.
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The poore soules of our hearers may say to us, as the disciples of Christ said to Christ,
The poor Souls of our hearers may say to us, as the Disciples of christ said to christ,
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and more justly, they said it unjustly to him, Master carest thou not that we perish? Mark 4. 38. he was asleep,
and more justly, they said it unjustly to him, Master Carest thou not that we perish? Mark 4. 38. he was asleep,
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and they awakened him, Master carest thou not that we perish? more justly may our people say so to us, O sirs, doe not ye care that we perish? they may even come and awaken us, Sirs, Care ye not that we perish? doe not you see how dead we are,
and they awakened him, Master Carest thou not that we perish? more justly may our people say so to us, Oh Sirs, do not you care that we perish? they may even come and awaken us, Sirs, Care you not that we perish? do not you see how dead we Are,
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how heardned, how Ignorant of God, how empty of grace, how backward to that which is good;
how heardned, how Ignorant of God, how empty of grace, how backward to that which is good;
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how prone to loose our soules;
how prove to lose our Souls;
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and doe not you care that we perish? why doe not you labour more to quicken us,and do not you care that we perish? why do not you labour more to quicken us,
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and move us, and to drive us out of our by wayes, that we may come into the right way and live? when Archippus was somewhat dead in his Ministry, Saint Paul bids the people of Colosse to goe and awaken him;
and move us, and to drive us out of our by ways, that we may come into the right Way and live? when Archippus was somewhat dead in his Ministry, Saint Paul bids the people of Colosse to go and awaken him;
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say to Archippus, Take heed to the Ministry which thou hast received in the Lord that thou fulfill it, Col. 4. 17. well then.
say to Archippus, Take heed to the Ministry which thou hast received in the Lord that thou fulfil it, Col. 4. 17. well then.
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Thirdly, another use is an use of exhortation, that we labour for a quickning Ministry, that our Ministry be a reviving ordinance of God;
Thirdly, Another use is an use of exhortation, that we labour for a quickening Ministry, that our Ministry be a reviving Ordinance of God;
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that we may as Esay say, though Israel be not gathered, yet shall I be glorious, Isa. 49. 5. so though our people be not quick end yet shall we be glorious, we have done what in us lyes for to quicken them.
that we may as Isaiah say, though Israel be not gathered, yet shall I be glorious, Isaiah 49. 5. so though our people be not quick end yet shall we be glorious, we have done what in us lies for to quicken them.
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Consider first, this is the end of all true Ministers preaching, that they may bring life into the hearers hearts;
Consider First, this is the end of all true Ministers preaching, that they may bring life into the hearers hearts;
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as the Prophet sayes, Heare, and your soules shall live, Isa. 55. 3. wherefore else doe we preach,
as the Prophet Says, Hear, and your Souls shall live, Isaiah 55. 3. Wherefore Else do we preach,
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but that the dead may heare the voyce of the Sonne of God and live? people are alive to that which they should be dead unto,
but that the dead may hear the voice of the Son of God and live? people Are alive to that which they should be dead unto,
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and they are dead to that which they should be alive unto, they are alive to the world,
and they Are dead to that which they should be alive unto, they Are alive to the world,
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and the things of the world, and dead to God and all goodnesse, dead to the humbling of their soules, dead to the seeking of God, dead to Prayer, dead to the holy communion of the Saints, dead to holy comfort and meditation,
and the things of the world, and dead to God and all Goodness, dead to the humbling of their Souls, dead to the seeking of God, dead to Prayer, dead to the holy communion of the Saints, dead to holy Comfort and meditation,
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and what ever else may doe their soules good? now wherefore doe we preach, if not to quicken up your hearts, that your soules may live for ever;
and what ever Else may do their Souls good? now Wherefore do we preach, if not to quicken up your hearts, that your Souls may live for ever;
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they have knowledge already, more knowledge then they are quickened up to; our maine intention then should be to quicken them up to doe what they know;
they have knowledge already, more knowledge then they Are quickened up to; our main intention then should be to quicken them up to do what they know;
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are we not sowers of seed? why then we should most labour so to plow and harrow and till the ground, that our seed may quicken;
Are we not sower's of seed? why then we should most labour so to blow and harrow and till the ground, that our seed may quicken;
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this is the very end of preaching, that our hearers may heare and live.
this is the very end of preaching, that our hearers may hear and live.
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Secondly, as it is the end of all true Ministers preaching so it is the nature of all true and right preaching;
Secondly, as it is the end of all true Ministers preaching so it is the nature of all true and right preaching;
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either to quicken, or to be a fitted instrument of quickening;
either to quicken, or to be a fitted Instrument of quickening;
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when David heard the word, it quickened his heart, thy word hath quicken me, Psal. 119. 50. and indeed it is never heard nor preacht aright,
when David herd the word, it quickened his heart, thy word hath quicken me, Psalm 119. 50. and indeed it is never herd nor preached aright,
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unlesse it be in a quickning way;
unless it be in a quickening Way;
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& therefore let us not think it is only the taking of a Text, and the speaking of good and wholsome truths,
& Therefore let us not think it is only the taking of a Text, and the speaking of good and wholesome truths,
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but let us ever remember what right preaching is, that our Ministry be quickning, that God may affect our soules,
but let us ever Remember what right preaching is, that our Ministry be quickening, that God may affect our Souls,
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and accompany our words, and teach us how to go beyond the policy of mens hearts,
and accompany our words, and teach us how to go beyond the policy of men's hearts,
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and direct us how to drive the truth home to the quick, to answer the evasions of flesh and blood,
and Direct us how to drive the truth home to the quick, to answer the evasions of Flesh and blood,
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and so put his live coale into our speeches, that our Sermons may be warming. Thirdly, let us consider this is onely profitable preaching;
and so put his live coal into our Speeches, that our Sermons may be warming. Thirdly, let us Consider this is only profitable preaching;
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we may preach all the dayes of our life, and our people stird no more then a mill-post, unlesse our Ministry be quickening; we may preach all the days of our life, and our people stirred no more then a mill-post, unless our Ministry be quickening;
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they may heare what we say, but unlesse we could quicken their hearts, they will forget all again;
they may hear what we say, but unless we could quicken their hearts, they will forget all again;
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it may be they may remember the doctrin, but I meane they will forget to doe what they heare;
it may be they may Remember the Doctrine, but I mean they will forget to do what they hear;
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it is the quickening that makes any remember to practise;
it is the quickening that makes any Remember to practise;
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as David says, I will never forget thy precepts, for with them theu hast quichened me, Psal. 119. 93. we can never forget that friend whom our hearts doe most dearely affect;
as David Says, I will never forget thy Precepts, for with them theu haste quichened me, Psalm 119. 93. we can never forget that friend whom our hearts do most dearly affect;
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so when our Ministry doth quicken and affect peoples hearts, they will never forget what they have heard;
so when our Ministry does quicken and affect peoples hearts, they will never forget what they have herd;
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The quickening of the come in the earth, makes it the faster in the earth, it twists about the earth, it gets a rooting if it quicken;
The quickening of the come in the earth, makes it the faster in the earth, it twists about the earth, it gets a rooting if it quicken;
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so it is with our Sermons, if they be quickening, they get about peoples soules, and will not out againe;
so it is with our Sermons, if they be quickening, they get about peoples Souls, and will not out again;
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otherwise they are never the nearer. Fourthly, let us consider this kinde of preaching onely will yeeld us true comfort;
otherwise they Are never the nearer. Fourthly, let us Consider this kind of preaching only will yield us true Comfort;
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when our Ministry is lively in our parish, as Paul was at Ephesus; when we can say to our people, You hath God quickened by us,
when our Ministry is lively in our parish, as Paul was At Ephesus; when we can say to our people, You hath God quickened by us,
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as he sayes, you hath he quickened, who were dead, Eph. 2. 1. I dare say it was a great comfort to his soule, to see that his Ministry was quickening;
as he Says, you hath he quickened, who were dead, Ephesians 2. 1. I Dare say it was a great Comfort to his soul, to see that his Ministry was quickening;
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nay, if our Ministry be quickening, though none be quickened by it, but two or three,
nay, if our Ministry be quickening, though none be quickened by it, but two or three,
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nay, though none at all, yet we shall have comfort;
nay, though none At all, yet we shall have Comfort;
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whereas when we have preacht 1000 times in a dead hearted manner never labouring to creep into mens consciences,
whereas when we have preached 1000 times in a dead hearted manner never labouring to creep into men's Consciences,
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nor to be Ministers of life, we shall have no comfort on our death-beds;
nor to be Ministers of life, we shall have no Comfort on our deathbeds;
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nay our owne hearts will tell us, we have preached often indeed, but we never preached Christ Jesus, we never flung our hearts among our people,
nay our own hearts will tell us, we have preached often indeed, but we never preached christ jesus, we never flung our hearts among our people,
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as one said of the good Bishop E•lt•n, he flung his heart among his people.
as one said of the good Bishop E•lt•n, he flung his heart among his people.
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But when our consciences can say, we are not hearty for God, we are not earnest to save our peoples soules, we did not goe the way to doe them good;
But when our Consciences can say, we Are not hearty for God, we Are not earnest to save our peoples Souls, we did not go the Way to do them good;
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this will lye as lead upon our bosomes when we dye.
this will lie as led upon our bosoms when we die.
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Fifthly, a dead Ministry, is but the bare name of a Ministry, it is little better then meer voyce;
Fifthly, a dead Ministry, is but the bore name of a Ministry, it is little better then mere voice;
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as the Lacedemonian in Plutarch said, when he heard how sweetly the Nightingall sang, O thought he,
as the Lacedaemonian in Plutarch said, when he herd how sweetly the Nightingale sang, Oh Thought he,
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surely that Bird is good meat if I had it;
surely that Bird is good meat if I had it;
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and so when he took it, and eat it, and found but little meat in it, he said, voxes & praeterea nihil; now I see thou art meere voyce and nothing else;
and so when he took it, and eat it, and found but little meat in it, he said, voxes & praeterea nihil; now I see thou art mere voice and nothing Else;
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so a dead Ministry it may have a great name of a good Ministry, and a man may desire to live under it, O let me live under such a Ministry,
so a dead Ministry it may have a great name of a good Ministry, and a man may desire to live under it, Oh let me live under such a Ministry,
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but when he comes to it, and thinks to receive much benefit by it, he finds it to be little better then a name.
but when he comes to it, and thinks to receive much benefit by it, he finds it to be little better then a name.
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Sixthly, a dead Ministry is not a signe to our people;
Sixthly, a dead Ministry is not a Signen to our people;
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Ministers should be signes to the people, thus Ezechiel is unto you a signe, according as he hath done, so shall ye doe. Ministers should be Signs to the people, thus Ezechiel is unto you a Signen, according as he hath done, so shall you do.
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A voyce, Ezek 24. 24. true, Iohn the Baptist was a voyce, Isa. 40. 3. I but he was more then a voyce, he was a burning and a shining light, there was life and heat in his Ministry, he was not a meere voyce. But when ones Ministry is but a meere voyce, little good comes of such a Ministry.A voice, Ezekiel 24. 24. true, John the Baptist was a voice, Isaiah 40. 3. I but he was more then a voice, he was a burning and a shining Light, there was life and heat in his Ministry, he was not a mere voice. But when ones Ministry is but a mere voice, little good comes of such a Ministry.
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Fourthly, another use is for direction;
Fourthly, Another use is for direction;
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to shew what a lively Ministry is, and how we may have a true lively Ministry, that is in one word to preach with affection;
to show what a lively Ministry is, and how we may have a true lively Ministry, that is in one word to preach with affection;
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as Quintilian says of Eloquution, affections are the soule and life of Eloqution; so I may say of preaching, affections are the life of preaching;
as Quintilian Says of Elocution, affections Are the soul and life of Elocution; so I may say of preaching, affections Are the life of preaching;
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now by affections, I doe not meane feigned and forced affections, they are no affections indeed,
now by affections, I do not mean feigned and forced affections, they Are no affections indeed,
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but when a man preaches so for the matter and manner indeed, affectionate matter, and with a true affected heart, that he may move the hearts of men;
but when a man Preaches so for the matter and manner indeed, affectionate matter, and with a true affected heart, that he may move the hearts of men;
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as one says the world is now full of knowledge, as a drunkard is full of wine, that his stomack is not able to digest;
as one Says the world is now full of knowledge, as a drunkard is full of wine, that his stomach is not able to digest;
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so I say, people have more knowledge, then they can well digest, the stomack wants heat to concoct it for their good;
so I say, people have more knowledge, then they can well digest, the stomach Wants heat to concoct it for their good;
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as Rodolphus Agricola speakes, any man that hath learning may teach; but to move the heart and affections, it requires more a great deale.
as Rudolph Agricola speaks, any man that hath learning may teach; but to move the heart and affections, it requires more a great deal.
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This is lively preaching, when a Minister sets himself to be in mens bosoms;
This is lively preaching, when a Minister sets himself to be in men's bosoms;
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what alively preacher was the Apostle Paul, you may see by his dealing with Agrippa, he made the Kings heart even yearne againe with his speaking;
what alively preacher was the Apostle Paul, you may see by his dealing with Agrippa, he made the Kings heart even yearn again with his speaking;
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the King confest how his speaking worked within his bosom, almost thou perswadest me to be a Christian, Act. 26. 28. so you may see by the Galatians, his preaching did not onely convert many of them,
the King confessed how his speaking worked within his bosom, almost thou persuadest me to be a Christian, Act. 26. 28. so you may see by the Galatians, his preaching did not only convert many of them,
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but those whom he did not convert, he did wonderfully work upon their hearts, that they could have be contented to have pluckt out their eyes,
but those whom he did not convert, he did wonderfully work upon their hearts, that they could have be contented to have plucked out their eyes,
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& have given them to him, Gal. 4. 15. such a lively preacher was he in the second of Judges, that when he preacht, he set all the people a melting, a weeping,& have given them to him, Gal. 4. 15. such a lively preacher was he in the second of Judges, that when he preached, he Set all the people a melting, a weeping,
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like little children that had been beaten Judg. 2. 4. 5. I grant it may be the best and liveliest Ministers under heaven cannot do so now, peoples hearts are more hardned.
like little children that had been beaten Judges 2. 4. 5. I grant it may be the best and Liveliest Ministers under heaven cannot do so now, peoples hearts Are more hardened.
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But yet though we cannot undertake to move any one mans heart, that's the worke of God,
But yet though we cannot undertake to move any one men heart, that's the work of God,
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yet our Ministry may be lively.
yet our Ministry may be lively.
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First, by labouring to make the things that we preach as it were lively before peoples eyes;
First, by labouring to make the things that we preach as it were lively before peoples eyes;
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as the Apostle preached Christ crucified, even as if he were crucified before his peoples eyes, Gal. 3. 1. so Moses had a very lively Ministry;
as the Apostle preached christ Crucified, even as if he were Crucified before his peoples eyes, Gal. 3. 1. so Moses had a very lively Ministry;
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the Text sayes, he set before them life and death;
the Text Says, he Set before them life and death;
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he laboured to preach with that evidence, as if he had set before their eyes life & death, heaven and hell, good and evill;
he laboured to preach with that evidence, as if he had Set before their eyes life & death, heaven and hell, good and evil;
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when a Minister preaches in the evidence, and the demonstration of the Spirit, 1 Cor. 2. 4. when he labours to bring the Gospell plainly to mens hearts;
when a Minister Preaches in the evidence, and the demonstration of the Spirit, 1 Cor. 2. 4. when he labours to bring the Gospel plainly to men's hearts;
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a man may teach the Gospell, but it is not preaching, except he set it lively forth,
a man may teach the Gospel, but it is not preaching, except he Set it lively forth,
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and labour to make people see it, this is the truth, and this is your sinne against that truth, this is the doctrine,
and labour to make people see it, this is the truth, and this is your sin against that truth, this is the Doctrine,
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and thus you faile in the doctrine, this is the threatning of God, and thus you lye under the threatning;
and thus you fail in the Doctrine, this is the threatening of God, and thus you lie under the threatening;
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otherwise they heare a Sermon, as if it did not concern them. Secondly, coming to particulars; generals are but dead;
otherwise they hear a Sermon, as if it did not concern them. Secondly, coming to particulars; generals Are but dead;
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we see they leave people dead, people have a hundred tricks to put them off;
we see they leave people dead, people have a hundred tricks to put them off;
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but when a preacher comes to particulars, he either quickens or slayes, he convinces either to life or to death;
but when a preacher comes to particulars, he either quickens or slays, he convinces either to life or to death;
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when a Minister layes the truth at every mans doore, he presses it upon every mans heart, he meets with many a put off, he makes every conscience, say I am the man,
when a Minister lays the truth At every men door, he presses it upon every men heart, he meets with many a put off, he makes every conscience, say I am the man,
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except they be asleep or their minds are a wooll-gathering, he darts into his hearers faces, a view of their particular estates;
except they be asleep or their minds Are a woolgathering, he darts into his hearers faces, a view of their particular estates;
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he toucheth their copy-hold, he confutes their false pleas, and knocks off the fingers that would be applying of a promise when it does not concern them,
he touches their copyhold, he confutes their false pleasant, and knocks off the fingers that would be applying of a promise when it does not concern them,
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& puts it onely upon the soule to whom it does belong.
& puts it only upon the soul to whom it does belong.
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This is lively preaching, that gives to every soule his due, terror to whom teror, comfort to whom comfort belongs;
This is lively preaching, that gives to every soul his endue, terror to whom teror, Comfort to whom Comfort belongs;
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milk to the Babe, strong meat to the grown, oyle to the bruised, and a sword into the hard heart, a whip for the Horse,
milk to the Babe, strong meat to the grown, oil to the Bruised, and a sword into the hard heart, a whip for the Horse,
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and a Bridle for the Asse, and a rod for the fooles back, Prov. 26. 3. application is the life of preaching;
and a Bridle for the Ass, and a rod for the Fools back, Curae 26. 3. application is the life of preaching;
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this serves to condemne such a one, this serves to confute such a one, this serves to comfort such a one,
this serves to condemn such a one, this serves to confute such a one, this serves to Comfort such a one,
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when a Minister does as Paul sayes, divide the word aright, 2 Tim. 2. 15.
when a Minister does as Paul Says, divide the word aright, 2 Tim. 2. 15.
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Thirdly, by worrying of people out of their sinnes, when a Minister will not let people be quiet in any of their sinfull courses,
Thirdly, by worrying of people out of their Sins, when a Minister will not let people be quiet in any of their sinful courses,
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when he labours daily to vex their guilty consciences, and to turne them from day to day, as the two witnesses did, Rev. 11. 10. that they may say, we cannot be quiet for this man, he makes me sit upon thornes;
when he labours daily to vex their guilty Consciences, and to turn them from day to day, as the two Witnesses did, Rev. 11. 10. that they may say, we cannot be quiet for this man, he makes me fit upon thorns;
c-crq pns31 vvz av-j pc-acp vvi po32 j n2, cc pc-acp vvi pno32 p-acp n1 p-acp n1, p-acp dt crd n2 vdd, n1 crd crd cst pns32 vmb vvi, pns12 vmbx vbi j-jn p-acp d n1, pns31 vvz pno11 vvi p-acp n2;
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when a Minister labours to make hell to have every vile wretch, and heaven and the promises to have every honest heart, &c.
when a Minister labours to make hell to have every vile wretch, and heaven and the promises to have every honest heart, etc.
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Fourthly, by being pittious and affectionate towards the poore people, to let them see how we pity their condition,
Fourthly, by being piteous and affectionate towards the poor people, to let them see how we pity their condition,
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as we should doe what we can to make them feele their damned estate, as also with bowels,
as we should do what we can to make them feel their damned estate, as also with bowels,
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and compassion, labour that they may see we doe pity them, & therefore preaching sometimes is called lamentation in Scripture, Ezek. 19. 1. it may be people then may say, what a beast am I;
and compassion, labour that they may see we do pity them, & Therefore preaching sometime is called lamentation in Scripture, Ezekiel 19. 1. it may be people then may say, what a beast am I;
cc n1, n1 cst pns32 vmb vvi pns12 vdb vvi pno32, cc av vvg av vbz vvn n1 p-acp n1, np1 crd crd pn31 vmb vbi n1 av vmb vvi, r-crq dt n1 vbm pns11;
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how does our Minister pity us! he mourns over us, and bewayles us;
how does our Minister pity us! he mourns over us, and bewails us;
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what a wretch am I, that I doe not bewayle mine own case? O beloved, what a wofull thing is it, that any of us should perish, to be damned for ever in hell! to lye in eternall paines!
what a wretch am I, that I do not bewail mine own case? O Beloved, what a woeful thing is it, that any of us should perish, to be damned for ever in hell! to lie in Eternal pains!
q-crq dt n1 vbm pns11, cst pns11 vdb xx vvi po11 d n1? sy j-vvn, r-crq dt j n1 vbz pn31, cst d pp-f pno12 vmd vvi, pc-acp vbi vvn p-acp av p-acp n1! pc-acp vvi p-acp j n2!
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what a pity is this? is it not much better ye should embrace the good word of God and beleeve and take Jesus Christ,
what a pity is this? is it not much better you should embrace the good word of God and believe and take jesus christ,
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and be willing to doe any thing he would have you to doe, then to lye by it for ever in the paines of hell,
and be willing to do any thing he would have you to do, then to lie by it for ever in the pains of hell,
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for the pleasures of sinne for a season? alas it is for want of bowels, that we doe no more good.
for the pleasures of sin for a season? alas it is for want of bowels, that we do no more good.
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Fifthly, by being deeply affected with the word of God, laying nothing on peoples backs, but what we lift up upon our owne shoulders;
Fifthly, by being deeply affected with the word of God, laying nothing on peoples backs, but what we lift up upon our own shoulders;
ord, p-acp vbg av-jn vvn p-acp dt n1 pp-f np1, vvg pix p-acp ng1 n2, cc-acp r-crq pns12 vvb a-acp p-acp po12 d n2;
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speaking the truth from the bottom of our hearts, uttering the word of God with feeling and with a contrite spirit.
speaking the truth from the bottom of our hearts, uttering the word of God with feeling and with a contrite Spirit.
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O if we could drop our Sermons as dew down from heaven on our people;
O if we could drop our Sermons as due down from heaven on our people;
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this would be lively preaching indeed as the Prophet Ezekiel did, he dropt the word of God upon Ierusalem, Ezek. 21. 2. so if our Sermons did come droping downe from us,
this would be lively preaching indeed as the Prophet Ezekielem did, he dropped the word of God upon Ierusalem, Ezekiel 21. 2. so if our Sermons did come drooping down from us,
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as if they dropt downe from heaven.
as if they dropped down from heaven.
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O how coldly doe our Sermons come from our mouthes, we doe not preach as if the word came downe from heaven,
O how coldly do our Sermons come from our mouths, we do not preach as if the word Come down from heaven,
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as if our hearts were no higher then our pulpits. Lastly, by getting the Lord to goe along with our Ministry;
as if our hearts were no higher then our pulpits. Lastly, by getting the Lord to go along with our Ministry;
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for it is not our preaching it self that hath any life;
for it is not our preaching it self that hath any life;
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no, it is but a dead letter, as Micha sayes, I am full of power by the Spirit of the Lord, Mich. 3. 8.
no, it is but a dead Letter, as Micah Says, I am full of power by the Spirit of the Lord, Mich. 3. 8.
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REVEL. 3. 2. And art Dead. THese words as ye heard, have a twofold relation; one to the Angell of the Church in Sardis;
REVEL. 3. 2. And art Dead. THese words as you herd, have a twofold Relation; one to the Angel of the Church in Sardis;
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thou art dead, thy Ministry is dead; there's no life, nor heat at all in thy Ministry, it is no stirring Ministry; thou art dead;
thou art dead, thy Ministry is dead; there's no life, nor heat At all in thy Ministry, it is no stirring Ministry; thou art dead;
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another to the Church it self; thou art a dead people, a dead congregation. For the first thence we had this point of Doctrine;
Another to the Church it self; thou art a dead people, a dead congregation. For the First thence we had this point of Doctrine;
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that a dead Ministry is little better then no Ministry at all.
that a dead Ministry is little better then no Ministry At all.
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By a dead Ministry I meane though the matter preached be never so sound & orthodox,
By a dead Ministry I mean though the matter preached be never so found & orthodox,
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yet when the preaching of it is dead, this is a dead Ministry;
yet when the preaching of it is dead, this is a dead Ministry;
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as a Prayer may be dead, though the things prayed for, be never so honest and godly;
as a Prayer may be dead, though the things prayed for, be never so honest and godly;
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now such a Ministry is little better then no Ministry; there's no warmth hardly to be had by it at all;
now such a Ministry is little better then no Ministry; there's no warmth hardly to be had by it At all;
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like the Ministry of the Scribes, that had no power nor authority in it at all, Matth. 7. 29. as Luther said,
like the Ministry of the Scribes, that had no power nor Authority in it At all, Matthew 7. 29. as Luther said,
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when he heard one preach very cold; cold, cold, sayes he; this is cold preaching; here's no heat at all to be gotten.
when he herd one preach very cold; cold, cold, Says he; this is cold preaching; here's no heat At all to be got.
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First, this is nothing like a true Ministry indeed; a true Ministry indeed is lively; it is a Ministry that warmes and heats;
First, this is nothing like a true Ministry indeed; a true Ministry indeed is lively; it is a Ministry that warms and heats;
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it is a very earnest Ministery;
it is a very earnest Ministry;
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as when the Lord let the Jewes have a true Ministry, he sayes they had a lively Ministry, I earnestly protested to your Fathers, Jer 11. 7. he speakes of the Ministry of Moses and the Prophets;
as when the Lord let the Jews have a true Ministry, he Says they had a lively Ministry, I earnestly protested to your Father's, Jer 11. 7. he speaks of the Ministry of Moses and the prophets;
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it was a very lively Ministry; they preacht in good earnest to the people;
it was a very lively Ministry; they preached in good earnest to the people;
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so Paul was earnest in his Ministry, I have striven to preach the Gospell, Rom. 15. 20. he belaboured him hard in the pulpit, he laid about him soundly;
so Paul was earnest in his Ministry, I have striven to preach the Gospel, Rom. 15. 20. he belaboured him hard in the pulpit, he laid about him soundly;
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so that a dead Ministery, is nothing like a true Ministery.
so that a dead Ministry, is nothing like a true Ministry.
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Secondly, the Lord counts a dead Ministry, even as if it were no Ministry at all.
Secondly, the Lord counts a dead Ministry, even as if it were no Ministry At all.
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The Scribes and the Pharisees, were very morall men most of them, as ye may see by Paul's Testimony of himself,
The Scribes and the Pharisees, were very moral men most of them, as you may see by Paul's Testimony of himself,
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and they were orthodoxe Ministers for the maine, as our Saviour sayes of them, for he bids people heare them,
and they were orthodox Ministers for the main, as our Saviour Says of them, for he bids people hear them,
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yet he counted their Ministry even as no Ministry at all;
yet he counted their Ministry even as no Ministry At all;
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he cals the people that sate under their Ministry, people having no Shepheard, Matt. 9. 36. true they had Shepheards,
he calls the people that sat under their Ministry, people having no Shepherd, Matt. 9. 36. true they had Shepherds,
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but as the Prophet sayes of the Shepheards of Judah, they were Jdoll Shepheards, Zach. 11. 17. they were very Idols;
but as the Prophet Says of the Shepherds of Judah, they were Idle Shepherds, Zach 11. 17. they were very Idols;
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ye know Idols are dead Images. Thirdly, a dead Ministry does little or no good; it is very unfruitfull;
you know Idols Are dead Images. Thirdly, a dead Ministry does little or no good; it is very unfruitful;
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it does not awaken any of the auditory; it does not stir any of the hearers;
it does not awaken any of the auditory; it does not stir any of the hearers;
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it does not rouze up mens hearts;
it does not rouse up men's hearts;
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it does not grapple with the obstinate, nor pull down the proud, neither does it carry life at all with it;
it does not grapple with the obstinate, nor pull down the proud, neither does it carry life At all with it;
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as Ieremy sayes of many of the Priests and the Prophets of Israel, they did not convert any;
as Ieremy Says of many of the Priests and the prophets of Israel, they did not convert any;
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God tels them, if they had stood in his counsell, they should have turned many, Jer. 23. 22. But as the matter went, they turned none, they converted none;
God tells them, if they had stood in his counsel, they should have turned many, Jer. 23. 22. But as the matter went, they turned none, they converted none;
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a lively Ministry doth a great deale of good; but a dead Ministry is a flat thing.
a lively Ministry does a great deal of good; but a dead Ministry is a flat thing.
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Fourthly, a dead Ministry God seldome goes along with it;
Fourthly, a dead Ministry God seldom Goes along with it;
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nay, that's the life of ones Ministry, when the Minister seekes God to goe along with him;
nay, that's the life of ones Ministry, when the Minister seeks God to go along with him;
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now a dead Ministry, God goes not along with it; a lively Ministry God gos along with that;
now a dead Ministry, God Goes not along with it; a lively Ministry God gos along with that;
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as Christ sayes, Lo I am with you to the end of the world, Matth. 28. 20. such a Ministry God blesses, it gathers up Gods Jewels, it builds up Gods Church it helps to perfect the Saints.
as christ Says, Lo I am with you to the end of the world, Matthew 28. 20. such a Ministry God Blesses, it gathers up God's Jewels, it builds up God's Church it helps to perfect the Saints.
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But a dead Ministry, the Lord does not goe with it, he does not worke with it.
But a dead Ministry, the Lord does not go with it, he does not work with it.
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Fifthly, a dead Ministry prophanes the word, it makes it seeme nothing worth; it makes people thinke there is no great matter in it;
Fifthly, a dead Ministry profanes the word, it makes it seem nothing worth; it makes people think there is no great matter in it;
ord, dt j n1 vvz dt n1, pn31 vvz pn31 vvb pix j; pn31 vvz n1 vvi a-acp vbz dx j n1 p-acp pn31;
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a lively Ministry glorisies the word, it lets out God into the conscience, it givs people to understand they come upon life and death, it makes people looke about them, it makes people heare over all that ever they have done, it flashes the word of God into their hearts,
a lively Ministry glorisfies the word, it lets out God into the conscience, it givs people to understand they come upon life and death, it makes people look about them, it makes people hear over all that ever they have done, it flashes the word of God into their hearts,
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as a light to discover all their wayes; it gives them a view of their eternall estate either one way or other;
as a Light to discover all their ways; it gives them a view of their Eternal estate either one Way or other;
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it is the savour either of life unto life, or of death unto death;
it is the savour either of life unto life, or of death unto death;
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as it is said of Pauls ▪ Ministry, the word of the Lord was glorified by it, Act. 13. 48. But a dead Ministry prophanes, hides the glory of it;
as it is said of Paul's ▪ Ministry, the word of the Lord was glorified by it, Act. 13. 48. But a dead Ministry profanes, hides the glory of it;
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it lets people set quietly under it; it diseases no sinner.
it lets people Set quietly under it; it diseases no sinner.
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The use of this was first, here we saw a reason why a dead Ministry is not houted at, but applauded in the world;
The use of this was First, Here we saw a reason why a dead Ministry is not houted At, but applauded in the world;
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Why? it is as good as no Ministry at all, it does not make the devill roar;
Why? it is as good as no Ministry At all, it does not make the Devil roar;
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it lets people sleep in their sins;
it lets people sleep in their Sins;
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such Ministers are dawbers, they are the divels upholsters they doe not pluck away mens pillowes from under their ▪ arme-holes;
such Ministers Are daubers, they Are the Devils upholsters they do not pluck away men's pillows from under their ▪ armholes;
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people may doe what they list for all them. The world will let such alone, they may sleep long enough;
people may do what they list for all them. The world will let such alone, they may sleep long enough;
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whereas a livelie Minister can heardly come into the pulpit, but presently he is halfe a Martyr;
whereas a lively Minister can heardly come into the pulpit, but presently he is half a Martyr;
cs dt j n1 vmb av vvi p-acp dt n1, cc-acp av-j pns31 vbz j-jn dt n1;
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as the Lord said to Ezekiel Briers and thornes are with thee Ezek. 2. 6. The world fought against Ieremy; they played the wolves against the Apostles of Jesus Christ.
as the Lord said to Ezekielem Briers and thorns Are with thee Ezekiel 2. 6. The world fought against Ieremy; they played the wolves against the Apostles of jesus christ.
c-acp dt n1 vvd p-acp np1 n2 cc n2 vbr p-acp pno21 np1 crd crd dt n1 vvd p-acp np1; pns32 vvd dt n2 p-acp dt n2 pp-f np1 np1.
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Lively Ministers cannot give the world any good content; there's an antpathy between the world and such;
Lively Ministers cannot give the world any good content; there's an antpathy between the world and such;
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they cannot more agree then light and darknesse; such a Minister stands in the worlds light;
they cannot more agree then Light and darkness; such a Minister Stands in the world's Light;
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he makes the world see their works are evill, he detects & shams, and opposes the sins that the world wallows in;
he makes the world see their works Are evil, he detects & shams, and opposes the Sins that the world wallows in;
pns31 vvz dt n1 vvb po32 n2 vbr j-jn, pns31 vvz cc n2, cc vvz dt n2 cst dt n1 vvz p-acp;
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such a Ministry is a dissering Ministry, it makes a division among men.
such a Ministry is a dissering Ministry, it makes a division among men.
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There cannot be a lively Ministery any where, but the world hath a sting at it.
There cannot be a lively Ministry any where, but the world hath a sting At it.
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But a dead Ministry may goe Scotfree, it does not torment them that dwell upon the earth.
But a dead Ministry may go Scot free, it does not torment them that dwell upon the earth.
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Secondly, this may serve to reprove our selves that are no more lively in our Ministry.
Secondly, this may serve to reprove our selves that Are no more lively in our Ministry.
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That our Ministry hath no more edge upon it to enter into this horny thickskin age;
That our Ministry hath no more edge upon it to enter into this horny thickskin age;
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we complaine of much deadnesse now a dayes, alas how if we be found guilty of it, in that we preach no more quickeningly? if the Apostles of Christ complained of dull hearers, Heb. 5. 11. O how many dull hearers have we! The Lord awaken our hearts!
we complain of much deadness now a days, alas how if we be found guilty of it, in that we preach no more quickeningly? if the Apostles of christ complained of dull hearers, Hebrew 5. 11. O how many dull hearers have we! The Lord awaken our hearts!
pns12 vvb pp-f d n1 av dt n2, uh q-crq cs pns12 vbb vvn j pp-f pn31, p-acp cst pns12 vvb av-dx av-dc av-vvg? cs dt n2 pp-f np1 vvd pp-f j n2, np1 crd crd sy q-crq d j n2 vhb pns12! dt n1 vvi po12 n2!
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The deader people be, we had need to be the quicker in our Ministry, or else we cannot say we are pure from their blood.
The deader people be, we had need to be the quicker in our Ministry, or Else we cannot say we Are pure from their blood.
dt jc n1 vbi, pns12 vhd n1 pc-acp vbi dt jc p-acp po12 n1, cc av pns12 vmbx vvi pns12 vbr j p-acp po32 n1.
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Don't we see the damned estate that our people are in by nature? the carelesnesse of getting to be delivered out? the necessity of faith, of repetance, of holinesse, the danger of sinne, the multitudes of them that perish,
Don't we see the damned estate that our people Are in by nature? the carelessness of getting to be Delivered out? the necessity of faith, of Repentance, of holiness, the danger of sin, the Multitudes of them that perish,
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and the fewnesse of them, that strive to enter in at the straight gate? the deceitfulnesse of the heart,
and the fewness of them, that strive to enter in At the straight gate? the deceitfulness of the heart,
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how the world and the cares of this life, carry almost all eleane away? the badnesse of the times, the shortnesse of this life, the irrecoverable estate after death, the immortalitie of the soule, the paines of hell, the joyes of heaven? O how should we bestirre our selves, to beat these truthes into mens hearts, that they may bethink them,
how the world and the Cares of this life, carry almost all eleane away? the badness of the times, the shortness of this life, the irrecoverable estate After death, the immortality of the soul, the pains of hell, the Joys of heaven? O how should we Bestir our selves, to beatrice these truths into men's hearts, that they may bethink them,
c-crq dt n1 cc dt n2 pp-f d n1, vvb av d zz av? dt n1 pp-f dt n2, dt n1 pp-f d n1, dt j n1 p-acp n1, dt n1 pp-f dt n1, dt n2 pp-f n1, dt n2 pp-f n1? sy q-crq vmd pns12 vvi po12 n2, pc-acp vvi d ng1 p-acp ng2 n2, cst pns32 vmb vvi pno32,
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and flye from the wrath come? The cold preaching of such weighty things quite cozens the world;
and fly from the wrath come? The cold preaching of such weighty things quite cozens the world;
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we give them such faint warnings, that it's no wonder that so few doe take any warning;
we give them such faint Warnings, that it's not wonder that so few do take any warning;
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we sound the Trumpet too too low, that scarce any almost prepare themselves;
we found the Trumpet too too low, that scarce any almost prepare themselves;
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we preach as though we did not care much, whether our people be damned or no;
we preach as though we did not care much, whither our people be damned or no;
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this is a lamentable thing, people may say to us, as the disciples said to Christ;
this is a lamentable thing, people may say to us, as the Disciples said to christ;
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they said it unjustly to Christ, but our people may say it justly to us.
they said it unjustly to christ, but our people may say it justly to us.
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Master carest thou not that we perish? Mark. 4. 38. he was asleep, and they awakened him;Master Carest thou not that we perish? Mark. 4. 38. he was asleep, and they awakened him;
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Master carest thou not, &c. O Sirs, don't you care that we perish? awaken, awaken, don't you see how dead we are,Master Carest thou not, etc. Oh Sirs, don't you care that we perish? awaken, awaken, don't you see how dead we Are,
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how hearned, how Ignorant of God, how emptie of grace, how backward to that which is good!
how hearned, how Ignorant of God, how empty of grace, how backward to that which is good!
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how prone to lose our soules!
how prove to loose our Souls!
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and don't you care that we perish? why don't you labour more to quicken us, and move us;and don't you care that we perish? why don't you labour more to quicken us, and move us;
cc vdbx pn22 vvb cst pns12 vvb? q-crq vdbx pn22 vvb av-dc pc-acp vvi pno12, cc vvb pno12;
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why don't you rub us, and pull us, and prick us, and drive us out of our security?
why don't you rub us, and pull us, and prick us, and drive us out of our security?
uh-crq vdbx pn22 vvb pno12, cc vvb pno12, cc vvb pno12, cc vvb pno12 av pp-f po12 n1?
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Thirdly, another use is, that we labour for a quickning Ministrie. This is the end of all true Ministers preaching;
Thirdly, Another use is, that we labour for a quickening Ministry. This is the end of all true Ministers preaching;
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that they may bring life into their hearers hearts;
that they may bring life into their hearers hearts;
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as the Prophet saies, heare and your soules shall live, Isa. 55. 3. wherefore else doe we preach,
as the Prophet Says, hear and your Souls shall live, Isaiah 55. 3. Wherefore Else do we preach,
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but that the dead may heare the voyce of the Sonne of God and live? people are alive to that which they should be dead unto;
but that the dead may hear the voice of the Son of God and live? people Are alive to that which they should be dead unto;
cc-acp cst dt j vmb vvi dt n1 pp-f dt n1 pp-f np1 cc vvi? n1 vbr j p-acp d r-crq pns32 vmd vbi j p-acp;
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and dead to that which they should be alive unto;
and dead to that which they should be alive unto;
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dead to God and all goodnesse, dead to reformation and amendment, dead to Prayer, and the communion of the Saints;
dead to God and all Goodness, dead to Reformation and amendment, dead to Prayer, and the communion of the Saints;
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dead to holy conference and meditation and what ever else may doe your soules good:
dead to holy conference and meditation and what ever Else may do your Souls good:
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now wherefore doe we preach, if not to quicken up your hearts, that your hearts may live for ever? are we not sowers of seed? why then we should most labour so to plow and harrow and till the ground that our seed may quicken.
now Wherefore do we preach, if not to quicken up your hearts, that your hearts may live for ever? Are we not sower's of seed? why then we should most labour so to blow and harrow and till the ground that our seed may quicken.
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Fourthly, now another use is how to get a Ministrie to be quickening.
Fourthly, now Another use is how to get a Ministry to be quickening.
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First let us consider the worth of a soule, our Saviour Christ saies, its of more worth then the whole world, Matth 16. 26. if one soule be of such worth, O then what is the worth of so many soules as God hath given us the charge of ▪ wherefore doe we stirre up our selves no more in our Ministrie? its a plaine signe, we don't consider the worth of soules, that we have the care of;
First let us Consider the worth of a soul, our Saviour christ Says, its of more worth then the Whole world, Matthew 16. 26. if one soul be of such worth, Oh then what is the worth of so many Souls as God hath given us the charge of ▪ Wherefore do we stir up our selves no more in our Ministry? its a plain Signen, we don't Consider the worth of Souls, that we have the care of;
ord vvb pno12 vvi dt n1 pp-f dt n1, po12 n1 np1 vvz, vbz pp-f dc n1 cs dt j-jn n1, av crd crd cs crd n1 vbb pp-f d n1, uh av r-crq vbz dt n1 pp-f av d n2 c-acp np1 vhz vvn pno12 dt n1 pp-f ▪ q-crq vdb pns12 vvi a-acp po12 n2 av-dx av-dc p-acp po12 n1? pn31|vbz dt j n1, pns12 vdbx vvb dt n1 pp-f n2, cst pns12 vhb dt n1 pp-f;
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the blood of the Sonne of God was shed for them.
the blood of the Son of God was shed for them.
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O if we would but consider this, this mought whet us up if by any meanes we might gaine some soules to Gods heavenly Kingdome.
O if we would but Consider this, this might whet us up if by any means we might gain Some Souls to God's heavenly Kingdom.
sy cs pns12 vmd cc-acp vvi d, d vmd vvi pno12 p-acp cs p-acp d n2 pns12 vmd vvi d n2 p-acp npg1 j n1.
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Secondly, as we must consider the worth of the soules of our people, so we must get bowels to tender their soules.
Secondly, as we must Consider the worth of the Souls of our people, so we must get bowels to tender their Souls.
ord, c-acp pns12 vmb vvi dt n1 pp-f dt n2 pp-f po12 n1, av pns12 vmb vvi n2 pc-acp vvi po32 n2.
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The Apostle Paul sayes, he had the bowels of a Father towards the soules of the Thessalonians, you know how we exhorted and comforted and charged every one of you,
The Apostle Paul Says, he had the bowels of a Father towards the Souls of the Thessalonians, you know how we exhorted and comforted and charged every one of you,
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as a father thes his Children, 1 Thess. 2. 11. nay, as a Mother to the Babe of her womb;as a father these his Children, 1 Thess 2. 11. nay, as a Mother to the Babe of her womb;
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nay, sayes he, we were ready not onely to impart the Gospell of God to you,
nay, Says he, we were ready not only to impart the Gospel of God to you,
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but also even our owne soules, because ye are deare to us;
but also even our own Souls, Because you Are deer to us;
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as it is there in verse 8. Is a Father dead-hearted toward his deare childe? or a kinde Mother toward her deare babe? no;
as it is there in verse 8. Is a Father deadhearted towards his deer child? or a kind Mother towards her deer babe? no;
c-acp pn31 vbz a-acp p-acp n1 crd vbz dt n1 j p-acp po31 j-jn n1? cc dt j n1 p-acp po31 j-jn n1? uh-dx;
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if we were set to doe our people good, if our bowels did yearn after their everlasting good, it would appeare in every Sermon we make,
if we were Set to do our people good, if our bowels did yearn After their everlasting good, it would appear in every Sermon we make,
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yea, it would appear in our delivery, in our faces, in our carriages, in our earnest endeavour for their comfort;
yea, it would appear in our delivery, in our faces, in our carriages, in our earnest endeavour for their Comfort;
uh, pn31 vmd vvi p-acp po12 n1, p-acp po12 n2, p-acp po12 n2, p-acp po12 j n1 p-acp po32 n1;
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the earnestnes of a true Ministers preaching, Saint Iude compares to the snatching of a childe, that is fallen into the fire;
the earnestness of a true Ministers preaching, Saint Iude compares to the snatching of a child, that is fallen into the fire;
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other some with feare, plucking them out of the fire, Iude. 23. if we did see our poore children fallen into the fire,other Some with Fear, plucking them out of the fire, Iude. 23. if we did see our poor children fallen into the fire,
j-jn d p-acp n1, vvg pno32 av pp-f dt n1, np1 crd cs pns12 vdd vvi po12 j n2 vvn p-acp dt n1,
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how would we bestirre our selves quickly to pluck them out againe? would we goe about it coldly? nay, would we not runne,
how would we Bestir our selves quickly to pluck them out again? would we go about it coldly? nay, would we not run,
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and snatch and pull, and cry out, and alas my poore childe, nay, we would schriek out, O woe is me my childe will be burnt;
and snatch and pull, and cry out, and alas my poor child, nay, we would schriek out, Oh woe is me my child will be burned;
cc vvi cc vvi, cc vvb av, cc uh po11 j n1, uh-x, pns12 vmd vvi av, uh n1 vbz pno11 po11 n1 vmb vbi vvn;
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O how our bowels would yearne, so we should doe to our people, this would quicken our Ministry,
Oh how our bowels would yearn, so we should do to our people, this would quicken our Ministry,
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and so I full upon a third.
and so I full upon a third.
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Thirdly, then as we should dearely love our peoples soules, so we should be pitious and affectionate towards them;
Thirdly, then as we should dearly love our peoples Souls, so we should be piteous and affectionate towards them;
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we should let them see how we pity their condition;
we should let them see how we pity their condition;
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we don't onely tell them their sins, and threaten against them the Judgements, but with pity and compassion;
we don't only tell them their Sins, and threaten against them the Judgments, but with pity and compassion;
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lamenting their condition, as Ieremy said, O my howels, my homels, I am pained even at the very heart, Jer. 4. 19. we should not mouth hell and damnation and roare out against their sinnes in a stirdy manner,
lamenting their condition, as Ieremy said, Oh my howels, my homels, I am pained even At the very heart, Jer. 4. 19. we should not Mouth hell and damnation and roar out against their Sins in a stirdy manner,
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as if we had Iron sides, but in a relenting pittious wise, bewayling their case. Preaching sometimes is called lamentation in Scripture;
as if we had Iron sides, but in a relenting piteous wise, bewailing their case. Preaching sometime is called lamentation in Scripture;
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take up alamentation for the Princes of Israel, Ezek. 19. 1. that is, goe and preach to them;take up alamentation for the Princes of Israel, Ezekiel 19. 1. that is, go and preach to them;
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this is to quicken in our Ministry; may be people now will say; what a beast am I!
this is to quicken in our Ministry; may be people now will say; what a beast am I!
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how does our Minister pity us? he mournes over us, and bewayles us; what a wretch am I, that I doe not bewayle mine owne miserable condition!
how does our Minister pity us? he mourns over us, and bewails us; what a wretch am I, that I do not bewail mine own miserable condition!
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O beloved, what a wofull thing is it that any of us should perish! to be damned for ever in hell? to lye in everlasting burnings;
O Beloved, what a woeful thing is it that any of us should perish! to be damned for ever in hell? to lie in everlasting burnings;
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what a pity is this? Is it not much better, we should embrace the good word of God, repent and beleeve,
what a pity is this? Is it not much better, we should embrace the good word of God, Repent and believe,
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and take up Christs Yoke, and to be willing to do any thing, to part with any thing,
and take up Christ Yoke, and to be willing to do any thing, to part with any thing,
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then to lie by it for ever in the paines of hell for the pleasures of sinne for a season? alas brethren it is for want of bowels;
then to lie by it for ever in the pains of hell for the pleasures of sin for a season? alas brothers it is for want of bowels;
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that we doe no more good;
that we do no more good;
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O we should fling our hearts among you, as was said of that good Bishop, the People said of him, he flung his very heart among them;
Oh we should fling our hearts among you, as was said of that good Bishop, the People said of him, he flung his very heart among them;
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so should we doe, we should even melt over you, the Lord give us tender bowels for you; this is a quickening Ministry.
so should we do, we should even melt over you, the Lord give us tender bowels for you; this is a quickening Ministry.
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Fourthly, We should worry our people out of their sinnes; we should not let our people be quiet in any of their sinfull courses;
Fourthly, We should worry our people out of their Sins; we should not let our people be quiet in any of their sinful courses;
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we should daily labour to disease them, to make them set upon thornes, as is said of the two witnesses, they tormented the earth, Rev. 11. 10. so we should torment and vex guilty consciences, gall them,
we should daily labour to disease them, to make them Set upon thorns, as is said of the two Witnesses, they tormented the earth, Rev. 11. 10. so we should torment and vex guilty Consciences, Gall them,
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and peirce them, and make our Sermons haunt them; we should be eager and earnest with them to let goe their sinnes;
and pierce them, and make our Sermons haunt them; we should be eager and earnest with them to let go their Sins;
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we should be like the importunate widdow, that would have justice, she would never let the Judge be quiet for her;
we should be like the importunate widow, that would have Justice, she would never let the Judge be quiet for her;
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as God sayes there, returne returne, O Shulamite, returne returne; compell them to come in, Luke. 14. 23. repent repent, O wretch, repent repent;
as God Says there, return return, Oh Shulamite, return return; compel them to come in, Lycia. 14. 23. Repent Repent, Oh wretch, Repent Repent;
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O doe not goe on, thou'lt perish, turne back, turne back, thou'lt be in hell in a moment else;
Oh do not go on, Thou'lt perish, turn back, turn back, Thou'lt be in hell in a moment Else;
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it is not enough to deliver a good doctrine, and then to say thus and thus ye are guilty of sinning against this good doctrine;
it is not enough to deliver a good Doctrine, and then to say thus and thus you Are guilty of sinning against this good Doctrine;
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but we should labour to lay it home, and to impose it firmly on their conscience, to haunt ▪ them with the danger;
but we should labour to lay it home, and to impose it firmly on their conscience, to haunt ▪ them with the danger;
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O how dull, and blockish and secure in their heart how apt are people to forget any thing that is good, to put off any thing that should pull them downe before God? and therefore we should labour to help our poore people, that if ▪ it be possible, we may stop them from going downe into the pit.
Oh how dull, and blockish and secure in their heart how apt Are people to forget any thing that is good, to put off any thing that should pull them down before God? and Therefore we should labour to help our poor people, that if ▪ it be possible, we may stop them from going down into the pit.
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Fifthly, we should labour to make the things that we preach as if it were lively before peoples eyes;
Fifthly, we should labour to make the things that we preach as if it were lively before peoples eyes;
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as the Apostle preacht Christ crucified to the Galatians, even as if he were crucified before their very eyes, Gal. 3. 1. so Moses had a very lively Ministry;
as the Apostle preached christ Crucified to the Galatians, even as if he were Crucified before their very eyes, Gal. 3. 1. so Moses had a very lively Ministry;
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the text sayes he set his points before their very eyes.
the text Says he Set his points before their very eyes.
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I call heaven and earth to record against you this day, that I have set before you life and death, blessing and crusing, Deut. 30. 19. marke he set before their eyes, life and death, heaven and hell; I call heaven and earth to record against you this day, that I have Set before you life and death, blessing and cruising, Deuteronomy 30. 19. mark he Set before their eyes, life and death, heaven and hell;
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he preached so evidently, that the people might see, as it were with their eyes, the things that he preached; this is lively teaching;
he preached so evidently, that the people might see, as it were with their eyes, the things that he preached; this is lively teaching;
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as the Orator sayes Hypotyposis is an excellent meanes to perswade;
as the Orator Says Hypotyposis is an excellent means to persuade;
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when the speaker does as it were point before the hearers eyes, when he represents the things he speakes of, this is preaching in the evidence,
when the speaker does as it were point before the hearers eyes, when he represents the things he speaks of, this is preaching in the evidence,
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and the demonstration of the spirit, 1 Cor. 2. 4. NONLATINALPHABET when a Minister demonstrates his points,and the demonstration of the Spirit, 1 Cor. 2. 4. when a Minister demonstrates his points,
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and this it is, this is the sinne, and this is the case, and this is the misery,
and this it is, this is the sin, and this is the case, and this is the misery,
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and thus it stands with you, when he labours to make people see it, and they must needs see it,
and thus it Stands with you, when he labours to make people see it, and they must needs see it,
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unlesse they be wilfull and shut their eyes; otherwise people heare a Sermon as if it did not concerne them;
unless they be wilful and shut their eyes; otherwise people hear a Sermon as if it did not concern them;
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there's a man in the pulpit, and they heare what he says, but they never consider how deeply it concernes them.
there's a man in the pulpit, and they hear what he Says, but they never Consider how deeply it concerns them.
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Sixthly, we should be truly affected with the word of God our selves; laying nothing on our peoples shoulders, but what we lift upon our owne;
Sixthly, we should be truly affected with the word of God our selves; laying nothing on our peoples shoulders, but what we lift upon our own;
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we should speake the truth from the bottom of our hearts, uttering the word of God with feeling and with a contrite heart;
we should speak the truth from the bottom of our hearts, uttering the word of God with feeling and with a contrite heart;
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we should be heavenly as the word is; that lip and heart, and word may be all a like.
we should be heavenly as the word is; that lip and heart, and word may be all a like.
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O if we did drop downe our Sermons as dew downe from heaven on our people, this would be a lively preaching indeed;
O if we did drop down our Sermons as due down from heaven on our people, this would be a lively preaching indeed;
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as the Prophet Ezekiel did, He dropt the word of God on Ierusalem, Ezek. 21. 2. if our Sermons did come dropping downe from us,
as the Prophet Ezekielem did, He dropped the word of God on Ierusalem, Ezekiel 21. 2. if our Sermons did come dropping down from us,
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as if they dropt downe from heaven.
as if they dropped down from heaven.
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O how homely doe our Sermons come from our mouthes, as though they never were higher then the pulpit;
O how homely doe our Sermons come from our mouths, as though they never were higher then the pulpit;
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we doe not preach, as if the word came dropping down from heaven;
we do not preach, as if the word Come dropping down from heaven;
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and therefore people doe not look up to heaven, while they heare, their mindes are no higher then our pulpits:
and Therefore people do not look up to heaven, while they hear, their minds Are no higher then our pulpits:
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whereas if we had heavenlier hearts and lippes, it would more quicken a thousand times, or at least be a sitter instrument to quicken.
whereas if we had heavenlier hearts and lips, it would more quicken a thousand times, or At least be a sitter Instrument to quicken.
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Seventhly, and lastly, we should get the Lord to goe along with our Ministry; for it is not our preaching it selfe, that hath any life;
Seventhly, and lastly, we should get the Lord to go along with our Ministry; for it is not our preaching it self, that hath any life;
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nay, it is but a dead letter as it issues from us;
nay, it is but a dead Letter as it issues from us;
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if we were such men, that had the Lord going along with us throughout all our Ministry, what a deale of profit would there be in our Ministry? as Micha sayes, I am full of power by the spirit of the Lord, Micha. 3. 8. But I let this point passe;
if we were such men, that had the Lord going along with us throughout all our Ministry, what a deal of profit would there be in our Ministry? as Micah Says, I am full of power by the Spirit of the Lord, Micah. 3. 8. But I let this point pass;
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thus ye have heard the words as they have relation to the Ministry of the Church in Sardis.
thus you have herd the words as they have Relation to the Ministry of the Church in Sardis.
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Thou art dead; that is, thy Ministry is dead. Now I come to the words, as they have relation to the Church it selfe.Thou art dead; that is, thy Ministry is dead. Now I come to the words, as they have Relation to the Church it self.
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Thou art dead. Thou art a dead people; Thou art dead. Thou art a dead people;
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though thou hast a name to live, yet, thou art dead; that is, thou art outwardly reformed, thou hast goodly order'd congregations, good sober, civill and faire carriaged people, all professing the true religion,
though thou hast a name to live, yet, thou art dead; that is, thou art outwardly reformed, thou hast goodly ordered congregations, good Sobrium, civil and fair carriaged people, all professing the true Religion,
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and frequenting the good Ordinances of God, yet, thou art dead; that is, thou art even as good as nothing;
and frequenting the good Ordinances of God, yet, thou art dead; that is, thou art even as good as nothing;
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the doctrine hence is, a dead Christian is as no Christian at all. Ye know we are all dead by nature, in trespasses, and in sins;
the Doctrine hence is, a dead Christian is as no Christian At all. You know we Are all dead by nature, in Trespasses, and in Sins;
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that is, we are alive to the workes of the flesh, and to the world, but dead towards God.
that is, we Are alive to the works of the Flesh, and to the world, but dead towards God.
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And a true Christian is he that is made dead unto sinne and the world, but alive unto God; as the Apostle Paul sayes.
And a true Christian is he that is made dead unto sin and the world, but alive unto God; as the Apostle Paul Says.
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Likewise reckon ye your selves to be dead unto sin, but alive unto God through Iesus Christ our Lord, Rom. 6. 11. this is a true Christian, that so leaves his sinnes,Likewise reckon you your selves to be dead unto since, but alive unto God through Iesus christ our Lord, Rom. 6. 11. this is a true Christian, that so leaves his Sins,
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and so takes up the worship and service of God, that he is dead to his sinnes, and alive towards God;
and so Takes up the worship and service of God, that he is dead to his Sins, and alive towards God;
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now when a man it may be leaves his sinnes after a manner, and takes up the profession of Gods Service,
now when a man it may be leaves his Sins After a manner, and Takes up the profession of God's Service,
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and yet he is alive still unto the flesh, and dead towards God, this is just nothing. By dead I meane things; first, deadnesse of guilt;
and yet he is alive still unto the Flesh, and dead towards God, this is just nothing. By dead I mean things; First, deadness of guilt;
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when a man is guilty of any offence, that is death by the Law, he is said to be a dead man;
when a man is guilty of any offence, that is death by the Law, he is said to be a dead man;
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therefore every man hath sinned against God, which is death by Gods Law, so that every man is dead by nature;
Therefore every man hath sinned against God, which is death by God's Law, so that every man is dead by nature;
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when a man is pardoned of God, then he is alive again;
when a man is pardoned of God, then he is alive again;
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and therefore it is called justification of life, Ro. 5. 18. now when a man is not pardoned of God, he is dead, though he have never so many hopes and conceits of forgivenesse, thought to apprehend himselfe to be pardoned,
and Therefore it is called justification of life, Ro. 5. 18. now when a man is not pardoned of God, he is dead, though he have never so many hope's and conceits of forgiveness, Thought to apprehend himself to be pardoned,
cc av pn31 vbz vvn n1 pp-f n1, np1 crd crd av c-crq dt n1 vbz xx vvn pp-f np1, pns31 vbz j, c-acp pns31 vhb av-x av d n2 cc n2 pp-f n1, vvd pc-acp vvi px31 pc-acp vbi vvn,
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yet as long as God hath not pardoned him indeed, he is a dead man.
yet as long as God hath not pardoned him indeed, he is a dead man.
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Secondly, deadnesse of minde, when the minde is Ignorant of God, in regard of saving knowledge,
Secondly, deadness of mind, when the mind is Ignorant of God, in regard of Saving knowledge,
ord, n1 pp-f n1, c-crq dt n1 vbz j pp-f np1, p-acp n1 pp-f vvg n1,
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when a mans minde is without saving understanding, then his minde is said to be dead; true saving understanding is the life of so many mindes;
when a men mind is without Saving understanding, then his mind is said to be dead; true Saving understanding is the life of so many minds;
c-crq dt ng1 n1 vbz p-acp vvg n1, cs po31 n1 vbz vvn pc-acp vbi j; j vvg n1 vbz dt n1 pp-f av d n2;
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as David sayes, give me understanding and I shall live, Psal. 119. 144. then my minde shall be alive sayes he,
as David Says, give me understanding and I shall live, Psalm 119. 144. then my mind shall be alive Says he,
c-acp np1 vvz, vvb pno11 n1 cc pns11 vmb vvi, np1 crd crd av po11 n1 vmb vbi j vvz pns31,
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then I shall know thee aright;
then I shall know thee aright;
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now let a man have never so much knowledge and learning, yet, in divine things is otherwise, and have nothing;
now let a man have never so much knowledge and learning, yet, in divine things is otherwise, and have nothing;
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his minde is still dead; he is a dead man to all the things of God;
his mind is still dead; he is a dead man to all the things of God;
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he cannot see God in all his wayes no more then a dead man; he cannot minde God; he may minde earthly things; but he cannot minde God;
he cannot see God in all his ways no more then a dead man; he cannot mind God; he may mind earthly things; but he cannot mind God;
pns31 vmbx vvi np1 p-acp d po31 n2 av-dx av-dc cs dt j n1; pns31 vmbx vvi np1; pns31 vmb vvi j n2; cc-acp pns31 vmbx vvi np1;
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nay, though he can mind learning & divinity, learning & learning about God, yet he cannot minde God;
nay, though he can mind learning & divinity, learning & learning about God, yet he cannot mind God;
uh-x, cs pns31 vmb vvi n1 cc n1, n1 cc vvg p-acp np1, av pns31 vmbx vvi np1;
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his minde is dead to such savoury knowledge; even as dead as a dead man; he knowes not how to pray to God, as a childe to his Father;
his mind is dead to such savoury knowledge; even as dead as a dead man; he knows not how to pray to God, as a child to his Father;
po31 n1 vbz j p-acp d j n1; av c-acp j p-acp dt j n1; pns31 vvz xx c-crq pc-acp vvi p-acp np1, c-acp dt n1 p-acp po31 n1;
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he knowes not how to doe any duty, in a godly gratious manner; his minde is as dead to these things, as a simple Country-mans is to Latin, or Greeke or Hebrew.
he knows not how to do any duty, in a godly gracious manner; his mind is as dead to these things, as a simple Countrymans is to Latin, or Greek or Hebrew.
pns31 vvz xx c-crq pc-acp vdi d n1, p-acp dt j j n1; po31 n1 vbz p-acp j p-acp d n2, c-acp dt j ng1 vbz p-acp jp, cc jp cc njp.
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Thirdly, deadnesse of heart when the heart is not inclined towards God, then we say it is dead towards God and all goodnesse;
Thirdly, deadness of heart when the heart is not inclined towards God, then we say it is dead towards God and all Goodness;
ord, n1 pp-f n1 c-crq dt n1 vbz xx vvn p-acp np1, cs pns12 vvb pn31 vbz j p-acp np1 cc d n1;
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though he goe to good duties every day, yet as long as the heart is not inclined to them, it goes about them in a dead manner;
though he go to good duties every day, yet as long as the heart is not inclined to them, it Goes about them in a dead manner;
cs pns31 vvb p-acp j n2 d n1, av c-acp av-j c-acp dt n1 vbz xx vvn p-acp pno32, pn31 vvz p-acp pno32 p-acp dt j n1;
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when a mans heart is once inclined towards God, now it begins to be alive towards him;
when a men heart is once inclined towards God, now it begins to be alive towards him;
c-crq dt ng1 n1 vbz a-acp vvn p-acp np1, av pn31 vvz pc-acp vbi j p-acp pno31;
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as David sayes, the heart shall be alive that seekes God, Psal. 69 32. that is, you whose hearts are inclined to serve God, your hearts are alive;
as David Says, the heart shall be alive that seeks God, Psalm 69 32. that is, you whose hearts Are inclined to serve God, your hearts Are alive;
c-acp np1 vvz, dt n1 vmb vbi j cst vvz np1, np1 crd crd cst vbz, pn22 rg-crq n2 vbr vvn pc-acp vvi np1, po22 n2 vbr j;
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now when a man hath no divine inclinations to all heavenly duties and courses, though he doe never so much professe the following of them, he followes them with a dead heart.
now when a man hath no divine inclinations to all heavenly duties and courses, though he do never so much profess the following of them, he follows them with a dead heart.
av c-crq dt n1 vhz dx j-jn n2 p-acp d j n2 cc n2, cs pns31 vdb av av av-d vvi dt vvg pp-f pno32, pns31 vvz pno32 p-acp dt j n1.
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Fourthly, deadnesse of conscience, when the conscience hath no force;
Fourthly, deadness of conscience, when the conscience hath no force;
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it may be it finds fault with such and such wayes, but it hath no power over the man, to make him to leave them;
it may be it finds fault with such and such ways, but it hath no power over the man, to make him to leave them;
pn31 vmb vbi pn31 vvz n1 p-acp d cc d n2, cc-acp pn31 vhz dx n1 p-acp dt n1, pc-acp vvi pno31 pc-acp vvi pno32;
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perhaps it approves such and such holy performances, yea, but it hath no power over him, to cause him to buckle to them indeed; this is a dead conscience;
perhaps it approves such and such holy performances, yea, but it hath no power over him, to cause him to buckle to them indeed; this is a dead conscience;
av pn31 vvz d cc d j n2, uh, cc-acp pn31 vhz dx n1 p-acp pno31, pc-acp vvi pno31 pc-acp vvi p-acp pno32 av; d vbz dt j n1;
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it hath no life at all in it; when the conscience hath life in it once, then it hath power;
it hath no life At all in it; when the conscience hath life in it once, then it hath power;
pn31 vhz dx n1 p-acp d p-acp pn31; c-crq dt n1 vhz n1 p-acp pn31 a-acp, cs pn31 vhz n1;
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it hath a mighty force over a man;
it hath a mighty force over a man;
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as the Church, my soule made me like the Chariots of Aminadab, Cant. 6. 12. that is, my conscience was very forceable and powerfull in me, it made me not onely to goe after God,
as the Church, my soul made me like the Chariots of Aminadab, Cant 6. 12. that is, my conscience was very forceable and powerful in me, it made me not only to go After God,
c-acp dt n1, po11 n1 vvd pno11 av-j dt n2 pp-f np1, np1 crd crd cst vbz, po11 n1 vbds av j cc j p-acp pno11, pn31 vvd pno11 xx av-j pc-acp vvi p-acp np1,
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but it carryed me as it were in a Chariot very willingly.
but it carried me as it were in a Chariot very willingly.
cc-acp pn31 vvd pno11 c-acp pn31 vbdr p-acp dt n1 av av-j.
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But when the conscience can whisper onely and finde fault, and hath no power at all with it to make one obey from day to day, this is a dead conscience. Fifthly, deadnesse of affection;
But when the conscience can whisper only and find fault, and hath no power At all with it to make one obey from day to day, this is a dead conscience. Fifthly, deadness of affection;
p-acp c-crq dt n1 vmb vvi av-j cc vvi n1, cc vhz dx n1 p-acp d p-acp pn31 pc-acp vvi pi vvi p-acp n1 p-acp n1, d vbz dt j n1. ord, n1 pp-f n1;
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when the affections are clumbzie, and will not stirre towards God, and all heavenly things;
when the affections Are clumbzie, and will not stir towards God, and all heavenly things;
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when a man is like a block in good duties, he hath no affections to them nor in them;
when a man is like a block in good duties, he hath no affections to them nor in them;
c-crq dt n1 vbz av-j dt n1 p-acp j n2, pns31 vhz dx n2 p-acp pno32 cc p-acp pno32;
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when the affections are all alive to earthly things, when they are still out of order;
when the affections Are all alive to earthly things, when they Are still out of order;
c-crq dt n2 vbr d j p-acp j n2, c-crq pns32 vbr av av pp-f n1;
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as the Apostle Paul sayes, mortifie your inordinate affections, Col. 3. 5. that is, your affections must not be out of order,
as the Apostle Paul Says, mortify your inordinate affections, Col. 3. 5. that is, your affections must not be out of order,
c-acp dt n1 np1 vvz, vvi po22 j n2, np1 crd crd cst vbz, po22 n2 vmb xx vbi av pp-f n1,
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if they be alive to other things ye must kill them, that way, that they may be alive towards all the things that are above;
if they be alive to other things you must kill them, that Way, that they may be alive towards all the things that Are above;
cs pns32 vbb j p-acp j-jn n2 pn22 vmb vvi pno32, cst n1, cst pns32 vmb vbi j p-acp d dt n2 cst vbr p-acp;
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now when the affections will not move that way at all, then they are dead. But I will speak no more of this;
now when the affections will not move that Way At all, then they Are dead. But I will speak no more of this;
av c-crq dt n2 vmb xx vvi d n1 p-acp d, cs pns32 vbr j. cc-acp pns11 vmb vvi av-dx dc pp-f d;
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well then let us come to the doctrine; a dead Christian is even as good as no Christian at all;
well then let us come to the Doctrine; a dead Christian is even as good as no Christian At all;
av av vvb pno12 vvi p-acp dt n1; dt j np1 vbz av p-acp j c-acp av-dx np1 p-acp d;
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goe through all Christianity, and we shall see this to be true in every passage;
go through all Christianity, and we shall see this to be true in every passage;
vvb p-acp d n1, cc pns12 vmb vvi d pc-acp vbi j p-acp d n1;
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should a man have all Christianity in him, and yet be dead and dull and without life, it is even all one,
should a man have all Christianity in him, and yet be dead and dull and without life, it is even all one,
vmd dt n1 vhb d n1 p-acp pno31, cc av vbi j cc j cc p-acp n1, pn31 vbz av d crd,
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as if he had just nothing. First, for conversion; should a man seeme to be converted.
as if he had just nothing. First, for conversion; should a man seem to be converted.
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O what a changed man is this, he was a drunkard, and now he is sober; O what a changed man is this, he was a drunkard, and now he is Sobrium;
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he was a whorer, and now he is chaste, he was a Prophane beast, and now he is cleane another man; this is well;
he was a whorer, and now he is chaste, he was a Profane beast, and now he is clean Another man; this is well;
pns31 vbds dt n1, cc av pns31 vbz j, pns31 vbds dt j n1, cc av pns31 vbz av-j j-jn n1; d vbz av;
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I, but if thou beest dead to the wayes of God;
I, but if thou Best dead to the ways of God;
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if thou beest not quickened up to them, this is magnum nihil; conversion is a quickning;
if thou Best not quickened up to them, this is magnum nihil; conversion is a quickening;
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when we were dead in sinnes, he hath quickened us together which Christ, Eph. 2. 5. conversion is not onely a turning of a man from wicked wayes to good,when we were dead in Sins, he hath quickened us together which christ, Ephesians 2. 5. conversion is not only a turning of a man from wicked ways to good,
c-crq pns12 vbdr j p-acp n2, pns31 vhz vvn pno12 av r-crq np1, np1 crd crd n1 vbz xx av-j dt n-vvg pp-f dt n1 p-acp j n2 p-acp j,
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but to be quickened up in them; conversion puts another life into a man; a man may be converted from prophanesse to civility;
but to be quickened up in them; conversion puts Another life into a man; a man may be converted from profaneness to civility;
cc-acp pc-acp vbi vvn a-acp p-acp pno32; n1 vvz j-jn n1 p-acp dt n1; dt n1 vmb vbi vvn p-acp n1 p-acp n1;
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from not praying constantly to praying constantly, from not hearing to hearing, from not preaching to preaching, from not professing to professing.
from not praying constantly to praying constantly, from not hearing to hearing, from not preaching to preaching, from not professing to professing.
p-acp xx vvg av-j p-acp vvg av-j, p-acp xx vvg p-acp vvg, p-acp xx vvg p-acp vvg, p-acp xx vvg p-acp vvg.
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True, this man shall have the lesse hell, yea, but this is nothing towards heaven; except a new life be put into this man;
True, this man shall have the less hell, yea, but this is nothing towards heaven; except a new life be put into this man;
j, d n1 vmb vhi dt av-dc n1, uh, cc-acp d vbz pix p-acp n1; c-acp dt j n1 vbi vvn p-acp d n1;
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to be alive in all these good ways; except he be quickened together with Christ. Secondly faith;
to be alive in all these good ways; except he be quickened together with christ. Secondly faith;
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should a man leane himselfe upon God, and upon Christ, should a man apply all the promises of the Gospell to his soule,
should a man lean himself upon God, and upon christ, should a man apply all the promises of the Gospel to his soul,
vmd dt n1 vvi px31 p-acp np1, cc p-acp np1, vmd dt n1 vvi d dt n2 pp-f dt n1 p-acp po31 n1,
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and beleeve all that's contained in the covenant of grace;
and believe all that's contained in the Covenant of grace;
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alas what of all this? if this man be dead still, without such a faith as produces life;
alas what of all this? if this man be dead still, without such a faith as produces life;
uh q-crq pp-f d d? cs d n1 vbb j av, p-acp d dt n1 c-acp vvz n1;
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it is little better then nothing;
it is little better then nothing;
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as Christ sayes, He that lives and beleeves in me, Joh. 11. 26. true faith carries life with it, wheresoever it is;
as christ Says, He that lives and believes in me, John 11. 26. true faith carries life with it, wheresoever it is;
c-acp np1 vvz, pns31 cst vvz cc vvz p-acp pno11, np1 crd crd j n1 vvz n1 p-acp pn31, c-crq pn31 vbz;
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and therefore if a mans faith be without life, it is but equivocall faith. faith it may well be, But true faith it cannot be;
and Therefore if a men faith be without life, it is but equivocal faith. faith it may well be, But true faith it cannot be;
cc av cs dt ng1 n1 vbb p-acp n1, pn31 vbz p-acp j n1. n1 pn31 vmb av vbi, cc-acp j n1 pn31 vmbx vbi;
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for if thou wouldst be able to say thou beleevest in Jesus Christ, thou must be able to say that thou livest too in him;
for if thou Wouldst be able to say thou Believest in jesus christ, thou must be able to say that thou Livest too in him;
c-acp cs pns21 vmd2 vbi j pc-acp vvi pns21 vv2 p-acp np1 np1, pns21 vmb vbi j pc-acp vvi cst pns21 vv2 av p-acp pno31;
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it's impossible a man should rightly beleeve in Christ and be dead; •o, he lives that beleeves in me, sayes Christ.
it's impossible a man should rightly believe in christ and be dead; •o, he lives that believes in me, Says christ.
pn31|vbz j dt n1 vmd av-jn vvi p-acp np1 cc vbb j; av, pns31 vvz cst vvz p-acp pno11, vvz np1.
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Thirdly, as ye heard heretofore, to be a member of the visible Church of God, to be a stone in Gods building;
Thirdly, as you herd heretofore, to be a member of the visible Church of God, to be a stone in God's building;
ord, c-acp pn22 vvd av, pc-acp vbi dt n1 pp-f dt j n1 pp-f np1, pc-acp vbi dt n1 p-acp npg1 n1;
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were a man the finest and the most carved stone of all, put in by Baptisme, kept in by profession of the Christian faith;
were a man the Finest and the most carved stone of all, put in by Baptism, kept in by profession of the Christian faith;
vbdr dt n1 dt js cc dt av-ds j-vvn n1 pp-f d, vvn p-acp p-acp n1, vvn p-acp p-acp n1 pp-f dt njp n1;
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this is a poor thing, if this man now be not a lively stone;
this is a poor thing, if this man now be not a lively stone;
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ye also as lively stones are built up a spirituall house, a holy Priest-hood, &c. 1 Pet. 2. 5. The right stone;you also as lively stones Are built up a spiritual house, a holy Priesthood, etc. 1 Pet. 2. 5. The right stone;
pn22 av c-acp j n2 vbr vvn a-acp dt j n1, dt j n1, av vvn np1 crd crd dt j-jn n1;
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in Gods spirituall house are all lively stones;
in God's spiritual house Are all lively stones;
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if thou beest but a logge, a heartlesse, dull, dead member, thou art none of Gods spirituall house, house, no part of his holy Priest-hood, thou art no more a Christian then a dead man is a man.
if thou Best but a log, a heartless, dull, dead member, thou art none of God's spiritual house, house, no part of his holy Priesthood, thou art no more a Christian then a dead man is a man.
cs pns21 vb2s p-acp dt n1, dt j, j, j n1, pns21 vb2r pix pp-f npg1 j n1, n1, dx n1 pp-f po31 j n1, pns21 vb2r dx av-dc dt njp av dt j n1 vbz dt n1.
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Thou art but a sit roome, thou hast nothing but a name of a true Christian;
Thou art but a fit room, thou hast nothing but a name of a true Christian;
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The body of Christ, is all full of life, derived from him the head; all the branches that are in him, have the life of the root in them;
The body of christ, is all full of life, derived from him the head; all the branches that Are in him, have the life of the root in them;
dt n1 pp-f np1, vbz d j pp-f n1, vvn p-acp pno31 dt n1; d dt n2 cst vbr p-acp pno31, vhb dt n1 pp-f dt n1 p-acp pno32;
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if thou beest but a dead branch, thou hast no communion with Christ at all, though thou beest in the body. Fourthly, for hope;
if thou Best but a dead branch, thou hast no communion with christ At all, though thou Best in the body. Fourthly, for hope;
cs pns21 vb2s p-acp dt j n1, pns21 vh2 dx n1 p-acp np1 p-acp d, cs pns21 vb2s p-acp dt n1. ord, p-acp n1;
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it may be thou hast hope that thou art a good Christian, that thou hast a part in the redemption of the world by Jesus Christ, thou hast a hope of the heavenly inheritance, that thou shalt be saved in that day;
it may be thou hast hope that thou art a good Christian, that thou hast a part in the redemption of the world by jesus christ, thou hast a hope of the heavenly inheritance, that thou shalt be saved in that day;
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now if thy hope be a dead hope, if it doe not quicken thee up to trample on the world, to beat down thy worldly lusts, to scrue thee up to a gratious life more and more, to carry thee on through thick and thin, this is not a gratious hope; no, no;
now if thy hope be a dead hope, if it do not quicken thee up to trample on the world, to beatrice down thy worldly Lustiest, to scrue thee up to a gracious life more and more, to carry thee on through thick and thin, this is not a gracious hope; no, no;
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the grace of hope is a lively hope, as the Apostle speakes.
the grace of hope is a lively hope, as the Apostle speaks.
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Blessed be God, & father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us againe, to a lively hope, 1 Pet. 1. 3. this grace of hope it quickens up all them that have it, it is not a dead hope, that lyes sluggishly and blockishly in the soule,Blessed be God, & father of our Lord Iesus christ, which according to his abundant mercy, hath begotten us again, to a lively hope, 1 Pet. 1. 3. this grace of hope it quickens up all them that have it, it is not a dead hope, that lies sluggishly and blockishly in the soul,
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and does not stirre it up every day; no, it revives him towards God, it makes him eager after the best things;
and does not stir it up every day; no, it revives him towards God, it makes him eager After the best things;
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if thy hope be a dead hope, that lies like a carcase in thy heart, to little or no purpose, it is no good hope through grace,
if thy hope be a dead hope, that lies like a carcase in thy heart, to little or no purpose, it is no good hope through grace,
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but a hope in a dreame. Fifthly, for repentance;
but a hope in a dream. Fifthly, for Repentance;
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what ever thou hast to say for repentance, canst thou plead a 1000 changes and reformations,
what ever thou hast to say for Repentance, Canst thou plead a 1000 changes and reformations,
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yet if thou hast not gotten out of a dead temper, thou art yet under an impenitent heart.
yet if thou hast not got out of a dead temper, thou art yet under an impenitent heart.
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That repentance that is the gate of heaven, the Evangelist cals it repentance unto life, Act. 11. 18. true repentance it rends the heart, it shewes sinne to be the greatest evill,
That Repentance that is the gate of heaven, the Evangelist calls it Repentance unto life, Act. 11. 18. true Repentance it rends the heart, it shows sin to be the greatest evil,
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and it rowzes a man up daily to take heed of it;
and it rouses a man up daily to take heed of it;
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it makes us see what a God we have dishonoured, and therefore it awakens the soule to be earnest to please him in all things for the time to come;
it makes us see what a God we have dishonoured, and Therefore it awakens the soul to be earnest to please him in all things for the time to come;
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the soule was dead and carelesse, and drowzie, and neglectfull of obedience, goodnesse, holinesse, humility, purenesse, strictnesse, precisenesse of walking, it cared not for these things afore,
the soul was dead and careless, and drowzy, and neglectful of Obedience, Goodness, holiness, humility, pureness, strictness, preciseness of walking, it cared not for these things afore,
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but when true repentance comes in, it wheeles about the life of the soule towards God,
but when true Repentance comes in, it wheels about the life of the soul towards God,
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now the cares shall be to him, now the endeavours make after him; paines, labours, cautious, watchfulnesse, considerativenesse, studious striveings, and all's active that way now;
now the Cares shall be to him, now the endeavours make After him; pains, labours, cautious, watchfulness, considerativenesse, studious strivings, and all's active that Way now;
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so that if a man be still dead, his repentance is false. Againe to goe over all the duties of religion;
so that if a man be still dead, his Repentance is false. Again to go over all the duties of Religion;
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they all must be done with life;
they all must be done with life;
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to doe them with a dead heart, is as good as not to doe them at all.
to do them with a dead heart, is as good as not to do them At all.
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First prayer, suppose we pray at Church, and pray in our families, and pray in our closets, is this all? to pray with a dead heart,
First prayer, suppose we pray At Church, and pray in our families, and pray in our closets, is this all? to pray with a dead heart,
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as if we cared not whether we sped or no, no pullings of our heart downe before God;
as if we cared not whither we sped or no, no pullings of our heart down before God;
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no wrastlings with God for what we aske, no liftings of our soules up, no fastnings of our minds upon his presence, no cryes, no mournings, no importunity,
no wrestlings with God for what we ask, no liftings of our Souls up, no fastenings of our minds upon his presence, no cries, no mournings, no importunity,
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but the heart as lumpish and unweldy as a stone;
but the heart as lumpish and unwieldy as a stone;
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is this praying? no, sayes David; quicken us O Lord that we may call upon thy name, Psal. 80. 18.
is this praying? no, Says David; quicken us O Lord that we may call upon thy name, Psalm 80. 18.
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Secondly, for hearing of the word:
Secondly, for hearing of the word:
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It is not thy hearing of it so many times a weeke, though thou must heare it as often as ever thou canst,
It is not thy hearing of it so many times a Week, though thou must hear it as often as ever thou Canst,
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and those that will not no hearing as frequently as they may, are high despisers of God & his Ordinances;
and those that will not no hearing as frequently as they may, Are high despisers of God & his Ordinances;
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but yet if thou hearest the word with a dead heart, thy hearing is made as no hearing;
but yet if thou Hearst the word with a dead heart, thy hearing is made as no hearing;
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it is said of those primitive converts that they were pricked in their hearts as they were hearing, Act. 2. 37. they onely got good by their hearing, they heard the word with life;
it is said of those primitive converts that they were pricked in their hearts as they were hearing, Act. 2. 37. they only god good by their hearing, they herd the word with life;
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so it is said of many of Christs hearers, they did NONLATINALPHABET, they laye upon him, they preased upon him, Luk. 5. 1. in another place, it is said that they hung upon him, they were attentive and eager to him;
so it is said of many of Christ hearers, they did, they say upon him, they pressed upon him, Luk. 5. 1. in Another place, it is said that they hung upon him, they were attentive and eager to him;
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our Saviour Christ says, it is a very great judgement to be dull of hearing, Matth. 13. 15. when people set as if the word did not concerne them,
our Saviour christ Says, it is a very great judgement to be dull of hearing, Matthew 13. 15. when people Set as if the word did not concern them,
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when they heare without any motion or affection, the word hardly joggeth their hearts, it hardly shaketh their conscience at all, the word does neither delight them,
when they hear without any motion or affection, the word hardly joggeth their hearts, it hardly shakes their conscience At all, the word does neither delight them,
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nor wound them, nor pierce them, it heales none of their sinnes, it cannot get betweene them and their lusts;
nor wound them, nor pierce them, it heals none of their Sins, it cannot get between them and their Lustiest;
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when they have heard a Sermon, they goe away just as they came, they sinde nothing now to doe, it does not dragge them one jot more out of the world, nor an inch neerer heaven;
when they have herd a Sermon, they go away just as they Come, they sinde nothing now to do, it does not drag them one jot more out of the world, nor an inch nearer heaven;
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their carriage is much at one as it was; when they come home, it cannot be perceived that ever they were at the word; as earthly as ever; as carnall as ever;
their carriage is much At one as it was; when they come home, it cannot be perceived that ever they were At the word; as earthly as ever; as carnal as ever;
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as backward to all goodnesse as ever; this is no hearing at all. Thirdly, for sanctifying of the Lords day;
as backward to all Goodness as ever; this is no hearing At all. Thirdly, for sanctifying of the lords day;
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it is said of the Sabboth, that we should call it our delight, Isa, 58. 13. that is, we should keep it with life it should even quicken up our hearts to think it is coming, we should be revived to consider Gods goodnesse, that he would give us such a day, seeing we have so much need of it; it is said of the Sabbath, that we should call it our delight, Isaiah, 58. 13. that is, we should keep it with life it should even quicken up our hearts to think it is coming, we should be revived to Consider God's Goodness, that he would give us such a day, seeing we have so much need of it;
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when we have been six dayes about our owne businesse in the world, that we should have a seventh given us of God, lest we should be over head and ears in the world to take off our hearts;
when we have been six days about our own business in the world, that we should have a seventh given us of God, lest we should be over head and ears in the world to take off our hearts;
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now when this is no delight to us, our hearts are dead to it, we doe not sanctifie it indeed but prophane it,
now when this is no delight to us, our hearts Are dead to it, we do not sanctify it indeed but profane it,
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as though it were not honorable and the house of the Lord. Fourthly, for taking hold of an opportunity to doe good;
as though it were not honourable and the house of the Lord. Fourthly, for taking hold of an opportunity to do good;
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this is a duty too to be done with all life; how glad should we be;
this is a duty too to be done with all life; how glad should we be;
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if there be any opportunity for us to shew our love to God, or our hatred to sin;
if there be any opportunity for us to show our love to God, or our hatred to since;
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we should be willing to ride or goe, or be at charges, nay we should deny our selves,
we should be willing to ride or go, or be At charges, nay we should deny our selves,
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and lay downe our gaines and credits, and goods, and friends, and all that we have at Christs Foot,
and lay down our gains and credits, and goods, and Friends, and all that we have At Christ Foot,
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and blesse God that gives us such a price in our hands; but now we have a dead heart to this;
and bless God that gives us such a price in our hands; but now we have a dead heart to this;
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what a horrible thing is this? though we doe take the opportunity, yet to goe about it as though we were sorry that God hath given it unto us; this is meere folly; as Solomon sayes;
what a horrible thing is this? though we do take the opportunity, yet to go about it as though we were sorry that God hath given it unto us; this is mere folly; as Solomon Says;
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Wherefore is there a price in the hand of a Foole to get wisedome, seeing he hath no heart to it? Proverbs 17. 16.Wherefore is there a price in the hand of a Fool to get Wisdom, seeing he hath no heart to it? Proverbs 17. 16.
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Fifthly, In one word for all the wayes of God, there's neere a one of them all, that can be walkt in aright, without a live heart as the Prophet sayes.
Fifthly, In one word for all the ways of God, there's near a one of them all, that can be walked in aright, without a live heart as the Prophet Says.
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Lord turne away mine eyes from beholding vanity, and quicken me in thy way, Psal. 119. 37. now when we goe dreamingly on,Lord turn away mine eyes from beholding vanity, and quicken me in thy Way, Psalm 119. 37. now when we go dreamingly on,
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as though we could not doe withall, though the way be God's, yet our going in it is stark naught,
as though we could not do withal, though the Way be God's, yet our going in it is stark nought,
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and little better then not going in it at all;
and little better then not going in it At all;
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and therefore the Lord accepts not of it, when we humble our selves before God, to hang downe our •eads •ike a bull-rush, it's naught, it's naugh, the Lord cannot away with it;
and Therefore the Lord accepts not of it, when we humble our selves before God, to hang down our •eads •ike a bulrush, it's nought, it's naugh, the Lord cannot away with it;
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when we conferre about the word, or any gracious and Godly theme, to speake as if we had no saveur of it, no pleasure in it,
when we confer about the word, or any gracious and Godly theme, to speak as if we had no saveur of it, no pleasure in it,
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when our hearts would rather be on another subject, and never lin till they have wound all good talke out;
when our hearts would rather be on Another Subject, and never lin till they have wound all good talk out;
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if we speake one word to edification, there shall be twenty to that one, that shall serve to no other end,
if we speak one word to edification, there shall be twenty to that one, that shall serve to no other end,
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but to the hardening of one another; when Christ and the two disciples were communing together, their hearts burned in them;
but to the hardening of one Another; when christ and the two Disciples were communing together, their hearts burned in them;
cc-acp p-acp dt n-vvg pp-f pi j-jn; c-crq np1 cc dt crd n2 vbdr vvg av, po32 n2 vvn p-acp pno32;
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did not our hearts burne within us, while he talked with us by the way? Luk. 24. 32. that was talking with life.did not our hearts burn within us, while he talked with us by the Way? Luk. 24. 32. that was talking with life.
vdd xx po12 n2 vvi p-acp pno12, cs pns31 vvd p-acp pno12 p-acp dt n1? np1 crd crd cst vbds vvg p-acp n1.
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But when our hearts are as cold as a flint, this we may call talking, but holy conference it cannot be termed
But when our hearts Are as cold as a flint, this we may call talking, but holy conference it cannot be termed
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Thus ye see a dead Christian, is as good as no Christian at all, no grace is without life, no duty can be done without life; the reasons of this are.
Thus you see a dead Christian, is as good as no Christian At all, no grace is without life, no duty can be done without life; the Reasons of this Are.
av pn22 vvb dt j njp, vbz a-acp j c-acp av-dx np1 p-acp d, dx n1 vbz p-acp n1, dx n1 vmb vbi vdn p-acp n1; dt n2 pp-f d vbr.
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First, because this is all one as to have no grace at all;
First, Because this is all one as to have no grace At all;
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though a man be a member of the congregation of the Lord, though he have the seales of the covenant, though a man be a member of the congregation of the Lord, though he have the Seals of the Covenant,
cs dt n1 vbb dt n1 pp-f dt n1 pp-f dt n1, cs pns31 vhb dt n2 pp-f dt n1,
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and professe the faith of Jesus, and be as morall in his life as ever any of the heathen,
and profess the faith of jesus, and be as moral in his life as ever any of the heathen,
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and as full of good duties as ever any hypocrite was, and more too, yet if he have not life yet, he is but a tinckling cymball;
and as full of good duties as ever any hypocrite was, and more too, yet if he have not life yet, he is but a tinkling cymbal;
cc p-acp j pp-f j n2 c-acp av d n1 vbds, cc av-dc av, av cs pns31 vhb xx n1 av, pns31 vbz p-acp dt j-vvg n1;
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he hath no grace at all. I meane no saving grace at all;
he hath no grace At all. I mean no Saving grace At all;
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saving grace the Apostle cals it the grace of life, 1 Pet. 3. 7. It is the grace of life, it breeds life in him that hath it, it makes him alive towards God, it lets out the life of his heart in every good word and worke;
Saving grace the Apostle calls it the grace of life, 1 Pet. 3. 7. It is the grace of life, it breeds life in him that hath it, it makes him alive towards God, it lets out the life of his heart in every good word and work;
vvg n1 dt n1 vvz pn31 dt n1 pp-f n1, vvn np1 crd crd pn31 vbz dt n1 pp-f n1, pn31 vvz n1 p-acp pno31 cst vhz pn31, pn31 vvz pno31 j p-acp np1, pn31 vvz av dt n1 pp-f po31 n1 p-acp d j n1 cc n1;
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it makes him pray with life, heare with life, use the ordinances in publike and private with life;
it makes him pray with life, hear with life, use the ordinances in public and private with life;
pn31 vvz pno31 vvi p-acp n1, vvb p-acp n1, vvb dt n2 p-acp j cc j p-acp n1;
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the naturall life that is in the soule it turnes it to God, it turnes the man about,
the natural life that is in the soul it turns it to God, it turns the man about,
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as a ship is turned on the Sea; that sayled before towards North, now it sayles towards South.
as a ship is turned on the Sea; that sailed before towards North, now it sails towards South.
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So when grace comes into the soule;
So when grace comes into the soul;
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ye know the man had life afore, but it sayled towards the world, and the things of the world,
you know the man had life afore, but it sailed towards the world, and the things of the world,
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but when grace does come in, it makes it row and sayle and steere towards God;
but when grace does come in, it makes it row and sail and steer towards God;
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so that when a Christian is dead, he is as no Christian at all. Secondly, a dead Christian hath not Christ dwelling in his heart by faith;
so that when a Christian is dead, he is as no Christian At all. Secondly, a dead Christian hath not christ Dwelling in his heart by faith;
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he is no Christian indeed, that hath not Jesus Christ dwelling in him by a truly and a lively faith.
he is no Christian indeed, that hath not jesus christ Dwelling in him by a truly and a lively faith.
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It is the indwelling of Christ that makes one a true Christian; now when Christ does dwell in any man, Christ is a quickening spirit;
It is the indwelling of christ that makes one a true Christian; now when christ does dwell in any man, christ is a quickening Spirit;
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as the Apostle speakes, the second Adam was made a quickening spirit, 1 Cor. 15. 45. that is Christ; he is the second Adam;
as the Apostle speaks, the second Adam was made a quickening Spirit, 1 Cor. 15. 45. that is christ; he is the second Adam;
c-acp dt n1 vvz, dt ord np1 vbds vvn dt j-vvg n1, vvn np1 crd crd cst vbz np1; pns31 vbz dt ord np1;
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he is a quickening spirit where ever he dwels; he quickens all the soule. He makes it dead to that, which by nature it was alive to;
he is a quickening Spirit where ever he dwells; he quickens all the soul. He makes it dead to that, which by nature it was alive to;
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and alive to that which by nature it was dead to;
and alive to that which by nature it was dead to;
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he inclines the soule unto God ▪ he infuses a principle into it to shine with life towards God, he does more and more hale the strength of the soule towards him;
he inclines the soul unto God ▪ he infuses a principle into it to shine with life towards God, he does more and more hale the strength of the soul towards him;
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though he doe not doe it at all once, yet he does it more and more;
though he do not do it At all once, yet he does it more and more;
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now when a man is still dead to God and all goodnesse, he hath not Christ dwelling in him by a lively faith;
now when a man is still dead to God and all Goodness, he hath not christ Dwelling in him by a lively faith;
av c-crq dt n1 vbz j j p-acp np1 cc d n1, pns31 vhz xx np1 vvg p-acp pno31 p-acp dt j n1;
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for if he were in once, though the soule may complaine still of deadnesse, as commonly those that are alive complain most of deadnesse,
for if he were in once, though the soul may complain still of deadness, as commonly those that Are alive complain most of deadness,
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yet it hath a supernaturall quickening, and it shall have more and more. Thirdly, a dead Christian was never yet soundly wrought upon by the word;
yet it hath a supernatural quickening, and it shall have more and more. Thirdly, a dead Christian was never yet soundly wrought upon by the word;
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the word of Christ is a word of life, and it quickens where it doe effectually work;
the word of christ is a word of life, and it quickens where it doe effectually work;
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and therefore though such a one have heard a 1000 thousand Sermons, he never fed upon them in all his life;
and Therefore though such a one have herd a 1000 thousand Sermons, he never fed upon them in all his life;
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as Christ sayes, If any man eat of this bread, he shall live for ever, Joh. 6. 51. it is better then ordinary bread;
as christ Says, If any man eat of this bred, he shall live for ever, John 6. 51. it is better then ordinary bred;
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ordinary bread indeed, if a man have a naturall life, it will feed it and preserve it.
ordinary bred indeed, if a man have a natural life, it will feed it and preserve it.
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But if a man be dead, it will not revive him.
But if a man be dead, it will not revive him.
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But the word of God is such a bread, that as it feeds a spirituall life in them that have it,
But the word of God is such a bred, that as it feeds a spiritual life in them that have it,
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so it is able through the eternall spirit, to quicken the dead; it is able through God, to put life into men, that never had any;
so it is able through the Eternal Spirit, to quicken the dead; it is able through God, to put life into men, that never had any;
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and it does so to all that are of God, sooner or latter;
and it does so to all that Are of God, sooner or latter;
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now when a man is dead, it's a plaine signe that the word hath not yet wrought upon that man;
now when a man is dead, it's a plain Signen that the word hath not yet wrought upon that man;
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it may be it hath shaken him many a time; yea, but if he be yet dead, it never wrought upon him soundly;
it may be it hath shaken him many a time; yea, but if he be yet dead, it never wrought upon him soundly;
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the oracles of God, are lively oracles, as Steven cals them, Acts. 7. 38. they make their hearts lively that they come to worke soundly on;the oracles of God, Are lively oracles, as Steven calls them, Acts. 7. 38. they make their hearts lively that they come to work soundly on;
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though they were never so dead to God and good things afore, yet now they waxe lively, they make their hearts to receive a divine strength, that now they waxe able in some measure to live towards God, to hunger and thirst after God, to delight in the seeking of him;
though they were never so dead to God and good things afore, yet now they wax lively, they make their hearts to receive a divine strength, that now they wax able in Some measure to live towards God, to hunger and thirst After God, to delight in the seeking of him;
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be their lusts never so mighty, now they can compose themselves to oppose them, and to swimme against the streame;
be their Lustiest never so mighty, now they can compose themselves to oppose them, and to swim against the stream;
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now they can pray, and they cannot abide to have blockish hearts in that nor in any other duty, they have a life that resists that same deadnesse that dwelleth in them.
now they can pray, and they cannot abide to have blockish hearts in that nor in any other duty, they have a life that resists that same deadness that dwells in them.
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So then this is another reason, that a dead Christian is as good as no Christian at all, the word hath never wrought soundly on that Man. The use of this is;
So then this is Another reason, that a dead Christian is as good as no Christian At all, the word hath never wrought soundly on that Man. The use of this is;
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first, if the dead Christians in Sardis be as good as nothing, what are the riff-raffe in the Towne, that are not so much as Christians in name? if a dead Christian be rejected of God, what's a dead drunkard? a dead whormonger, a dead prophanling ▪ if one that walkes in good courses be refused ▪ because he is dead in them,
First, if the dead Christians in Sardis be as good as nothing, what Are the riffraff in the Town, that Are not so much as Christians in name? if a dead Christian be rejected of God, what's a dead drunkard? a dead whoremonger, a dead prophanling ▪ if one that walks in good courses be refused ▪ Because he is dead in them,
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then what shall become of them that will not follow good courses at all? if such that are Saints to them, cannot be saved, where shall they appeare? it is said that Christ loved the goodly fine carriaged young man, Mark. 10. 17. Christ is never said to love a drunkard; a prophane wretch;
then what shall become of them that will not follow good courses At all? if such that Are Saints to them, cannot be saved, where shall they appear? it is said that christ loved the goodly fine carriaged young man, Mark. 10. 17. christ is never said to love a drunkard; a profane wretch;
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no, he regards one that carries himself in a sayre civill honest way, more then all the world besides, except onely his own children;
no, he regards one that carries himself in a sayre civil honest Way, more then all the world beside, except only his own children;
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and therefore if he counts meer civill men stark naught, how much more does he thee, that art a very beast compared with them? thou art so vile, that we that are men doe know thou art in a fearefull estate;
and Therefore if he counts mere civil men stark nought, how much more does he thee, that art a very beast compared with them? thou art so vile, that we that Are men do know thou art in a fearful estate;
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nay, the Lord pronounes a woe upon them that dare speake well of thee; these sinnes are to be punished by the Iudges;
nay, the Lord pronouns a woe upon them that Dare speak well of thee; these Sins Are to be punished by the Judges;
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if thou hast lived in Israel, thou shouldst have been put to death; a drunken Son should have been stoned;
if thou hast lived in Israel, thou Shouldst have been put to death; a drunken Son should have been stoned;
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an adulterer, a fornicator should be burnt; a blasphemer should be brained to death.
an adulterer, a fornicator should be burned; a blasphemer should be brained to death.
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Thy sinnes are so palpable, that pillaries, and stockes, and prisons, and gallowes, should be thy fare, if thou wert well served.
Thy Sins Are so palpable, that pillaries, and stocks, and prisons, and gallows, should be thy fare, if thou Wertenberg well served.
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Thou art not onely dead, for the manner of thy life, but for the matter too;
Thou art not only dead, for the manner of thy life, but for the matter too;
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not onely the Saints doe abhorre thee, but all that have any civility in them, doe loath thy filthy doings;
not only the Saints do abhor thee, but all that have any civility in them, do loath thy filthy doings;
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and would not doe as thou doest; no, no, for a world;
and would not do as thou dost; no, no, for a world;
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as Solomon sayes such as thou art, are not onely dead but in the depth of hell, Pro. 9. 18. There be many though they be not right,
as Solomon Says such as thou art, Are not only dead but in the depth of hell, Pro 9. 18. There be many though they be not right,
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yet they are so much reformed that the Saints of God cannot say but that they may be good Christians;
yet they Are so much reformed that the Saints of God cannot say but that they may be good Christians;
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But thou art so foule, that he that hath but one eye may see the devill leads thee;
But thou art so foul, that he that hath but one eye may see the Devil leads thee;
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there be some that a man may be to blame for judging them wicked, but he that judges thee other wise, hates his own soule;
there be Some that a man may be to blame for judging them wicked, but he that judges thee other wise, hates his own soul;
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poor creature, does thy foolish heart promise thee hopes to finde mercy? alas the devill does but lead thee in a string, he knowes well enough,
poor creature, does thy foolish heart promise thee hope's to find mercy? alas the Devil does but led thee in a string, he knows well enough,
j n1, vdz po21 j n1 vvb pno21 n2 pc-acp vvi n1? uh dt n1 vdz p-acp vvi pno21 p-acp dt n1, pns31 vvz av av-d,
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though he will not let thee see it, there is no mercy for them that goe on still in their wickednesse.
though he will not let thee see it, there is no mercy for them that go on still in their wickedness.
cs pns31 vmb xx vvi pno21 vvi pn31, pc-acp vbz dx n1 p-acp pno32 cst vvb p-acp av p-acp po32 n1.
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Thou hast not so much as a name that thou livest, how dead then art thou? Thou art dead and rotten,
Thou hast not so much as a name that thou Livest, how dead then art thou? Thou art dead and rotten,
pns21 vh2 xx av av-d c-acp dt n1 cst pns21 vv2, q-crq j av vb2r pns21? pns21 vb2r j cc j-vvn,
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and stinkest not onely in the nostrils of God, but of all that have any common grace in them.
and stinkest not only in the nostrils of God, but of all that have any Common grace in them.
cc vv2 xx av-j p-acp dt n2 pp-f np1, cc-acp pp-f d cst vhb d j n1 p-acp pno32.
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Others may be in a damned condition for all their profession, but to be sure thou art in a damned condition, there's nothing between thee and hell,
Others may be in a damned condition for all their profession, but to be sure thou art in a damned condition, there's nothing between thee and hell,
ng2-jn vmb vbi p-acp dt j-vvn n1 p-acp d po32 n1, cc-acp pc-acp vbi j pns21 vb2r p-acp dt j-vvn n1, pc-acp|vbz pix p-acp pno21 cc n1,
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but onely the poore thread of thy life; How canst thou keep out of hell, that canst hardly keep out of the Ale-house.
but only the poor thread of thy life; How Canst thou keep out of hell, that Canst hardly keep out of the Alehouse.
cc-acp av-j dt j n1 pp-f po21 n1; q-crq vm2 pns21 vvi av pp-f n1, cst vm2 av vvi av pp-f dt n1.
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O heare this ye that have not so much as any face of Religion.
O hear this you that have not so much as any face of Religion.
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See the word of the Lord, and thinke upon it for your good, if ye have any eare to heare before it be too late.
See the word of the Lord, and think upon it for your good, if you have any ear to hear before it be too late.
n1 dt n1 pp-f dt n1, cc vvb p-acp pn31 p-acp po22 j, cs pn22 vhb d n1 pc-acp vvi p-acp pn31 vbb av j.
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Consider first, thou art farre from the Kingdome of God;
Consider First, thou art Far from the Kingdom of God;
vvi ord, pns21 vb2r av-j p-acp dt n1 pp-f np1;
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such as are sober and morall and frequenters of the ordinances of God, & professe godlines,
such as Are Sobrium and moral and frequenters of the ordinances of God, & profess godliness,
d c-acp vbr j cc j cc n2 pp-f dt n2 pp-f np1, cc vvb n1,
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though they be not alive, yet they are not farre from the Kingdome of God;
though they be not alive, yet they Are not Far from the Kingdom of God;
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as Christ said of the discreet Scribe, Mark. 12. 34. But thou art a hundred hundred degrees farther off;as christ said of the discreet Scribe, Mark. 12. 34. But thou art a hundred hundred Degrees farther off;
c-acp np1 vvd pp-f dt j vvi, vvb. crd crd p-acp pns21 vb2r dt crd crd n2 av-jc vvn;
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thou art so farre off, that thou hast need to hasten quickly, thou hast a 1000 degrees of reformation to passe over,
thou art so Far off, that thou hast need to hasten quickly, thou hast a 1000 Degrees of Reformation to pass over,
pns21 vb2r av av-j a-acp, cst pns21 vh2 n1 pc-acp vvi av-j, pns21 vh2 dt crd n2 pp-f n1 pc-acp vvi a-acp,
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before thou canst get so neere as some of them that are short.
before thou Canst get so near as Some of them that Are short.
c-acp pns21 vm2 vvi av av-j c-acp d pp-f pno32 cst vbr j.
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Secondly, thou art altogether become unprofitable, as the Apostle speakes, Rom. 3. 12. thou art good for nothing,
Secondly, thou art altogether become unprofitable, as the Apostle speaks, Rom. 3. 12. thou art good for nothing,
ord, pns21 vb2r av vvn j, p-acp dt n1 vvz, np1 crd crd pns21 vb2r j p-acp pix,
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but to doe mischief in a parish, to infect, to spoile youth, to trouble thy wife, and thy poore Children;
but to do mischief in a parish, to infect, to spoil youth, to trouble thy wife, and thy poor Children;
cc-acp pc-acp vdi n1 p-acp dt n1, pc-acp vvi, pc-acp vvi n1, pc-acp vvi po21 n1, cc po21 j n2;
(18) sermon (DIV2)
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to corupt thy servants and thy neighbours, to spill the good creatures of God, to be a very slave to thy fleshly-lusts;
to corrupt thy Servants and thy neighbours, to spill the good creatures of God, to be a very slave to thy fleshly-lusts;
pc-acp vvi po21 n2 cc po21 n2, pc-acp vvi dt j n2 pp-f np1, pc-acp vbi dt j n1 p-acp po21 n2;
(18) sermon (DIV2)
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others that are well governed in their lives, though they be dead, yet they doe a great deale of good, they help the Saints, they are I say gotten to stand for good order;
Others that Are well governed in their lives, though they be dead, yet they do a great deal of good, they help the Saints, they Are I say got to stand for good order;
n2-jn cst vbr av vvn p-acp po32 n2, cs pns32 vbb j, av pns32 vdb dt j n1 pp-f j, pns32 vvb dt n2, pns32 vbr pns11 vvb vvn pc-acp vvi p-acp j n1;
(18) sermon (DIV2)
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but thou art a very burden to all well disposed people, the very shame of the Towne, the disgrace of the family where thou art;
but thou art a very burden to all well disposed people, the very shame of the Town, the disgrace of the family where thou art;
cc-acp pns21 vb2r dt j n1 p-acp d av vvn n1, dt j n1 pp-f dt n1, dt n1 pp-f dt n1 c-crq pns21 vb2r;
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what will people say yonder's a drunkard, yonder goes a fornicator a dissolute fellow, though he be a gentleman,
what will people say yonder's a drunkard, yonder Goes a fornicator a dissolute fellow, though he be a gentleman,
q-crq vmb n1 vvi av-d|vbz dt n1, av-d vvz dt n1 dt j n1, cs pns31 vbb dt n1,
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yet he is fit for none but rogues, and raseals, and tinkerly companions, a man that hath but a spark of honesty would be ashamed of him;
yet he is fit for none but rogues, and raseals, and tinkerly Sodales, a man that hath but a spark of honesty would be ashamed of him;
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a Christian? no, he is a very beast, he cannot govern himselfe.
a Christian? no, he is a very beast, he cannot govern himself.
dt njp? uh-dx, pns31 vbz dt j n1, pns31 vmbx vvi px31.
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But what doe I stand spending of time to speak against such wayes which the Apostle sayes should scarcely be named in Christians mouthes? The very heathens shall judge thee;
But what do I stand spending of time to speak against such ways which the Apostle Says should scarcely be nam in Christians mouths? The very Heathens shall judge thee;
p-acp q-crq vdb pns11 vvb vvg pp-f n1 pc-acp vvi p-acp d n2 r-crq dt n1 vvz vmd av-j vbi vvn p-acp njpg2 n2? dt j n2-jn vmb vvi pno21;
(18) sermon (DIV2)
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the Lord open thine eyes, to see what a cursed creature thou art, that thou maist come out of the snare of the devill.
the Lord open thine eyes, to see what a cursed creature thou art, that thou Mayest come out of the snare of the Devil.
dt n1 vvb po21 n2, pc-acp vvi r-crq dt j-vvn n1 pns21 vb2r, cst pns21 vm2 vvi av pp-f dt n1 pp-f dt n1.
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I have hindered my selfe from going on; I should shew you, first, a reproof of those that are Christians and yet dead.
I have hindered my self from going on; I should show you, First, a reproof of those that Are Christians and yet dead.
pns11 vhb vvn po11 n1 p-acp vvg a-acp; pns11 vmd vvi pn22, ord, dt n1 pp-f d cst vbr np1 cc av j.
(18) sermon (DIV2)
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Secondly, I should shew you the danger of being a dead Christian. Thirdly, what it is to be a lively Christian.
Secondly, I should show you the danger of being a dead Christian. Thirdly, what it is to be a lively Christian.
ord, pns11 vmd vvi pn22 dt n1 pp-f vbg dt j njp. ord, r-crq pn31 vbz pc-acp vbi dt j njp.
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Fourthly, how we may know whether we be dead Christians or no. Fifthly, how farre forth a childe of God may be dead.
Fourthly, how we may know whither we be dead Christians or no. Fifthly, how Far forth a child of God may be dead.
ord, c-crq pns12 vmb vvi cs pns12 vbb j np1 cc av-dx. ord, c-crq av-j av dt n1 pp-f np1 vmb vbi j.
(18) sermon (DIV2)
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Sixthly, what is the reason that so many are dead. Seventhly, how we should all come to be lively.
Sixthly, what is the reason that so many Are dead. Seventhly, how we should all come to be lively.
j, r-crq vbz dt n1 cst av d vbr j. crd, c-crq pns12 vmd d vvi pc-acp vbi j.
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Eighthly, what motives there be to induce us to labour for life in our Christian course.
Eighthly, what motives there be to induce us to labour for life in our Christian course.
j, r-crq n2 pc-acp vbi pc-acp vvi pno12 pc-acp vvi p-acp n1 p-acp po12 np1 n1.
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But of these at another time.
But of these At Another time.
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REVEL. 3. 1. And art Dead.
REVEL. 3. 1. And art Dead.
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THe last doctrine that we gathered out of these words was this, that a dead Christian is as good as no Christian at all;
THe last Doctrine that we gathered out of these words was this, that a dead Christian is as good as no Christian At all;
dt ord n1 cst pns12 vvd av pp-f d n2 vbds d, cst dt j np1 vbz a-acp j c-acp dx np1 p-acp d;
(19) sermon (DIV2)
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though a man be orthodoxly converted, baptized, reformed, though a man professe the true faith towards God, repentance and amendment of life,
though a man be orthodoxly converted, baptised, reformed, though a man profess the true faith towards God, Repentance and amendment of life,
cs dt n1 vbi av-j vvn, j-vvn, vvn, cs dt n1 vvb dt j n1 p-acp np1, n1 cc n1 pp-f n1,
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and follow all manner of good and honest courses for the matter of them, yet if he be dead to them, he is even as good as nothing.
and follow all manner of good and honest courses for the matter of them, yet if he be dead to them, he is even as good as nothing.
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I told you what I meant by a dead Christian. I shewed you this in five things. First, deadnesse of guilt;
I told you what I meant by a dead Christian. I showed you this in five things. First, deadness of guilt;
pns11 vvd pn22 r-crq pns11 vvd p-acp dt j njp. pns11 vvd pn22 d p-acp crd n2. ord, n1 pp-f n1;
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when a man is guilty of any offence, that is death by the Law, he is said to be a dead man;
when a man is guilty of any offence, that is death by the Law, he is said to be a dead man;
c-crq dt n1 vbz j pp-f d n1, cst vbz n1 p-acp dt n1, pns31 vbz vvn pc-acp vbi dt j n1;
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so every man hath sinned against God which is death by Gods Law, and therefore every man is dead by nature;
so every man hath sinned against God which is death by God's Law, and Therefore every man is dead by nature;
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when a man is pardoned of God, then he is alive againe;
when a man is pardoned of God, then he is alive again;
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and therefore it is called Iustification of life, Rom. 5. 18. now when a man is not pardoned of God he is dead; though he have never so many hopes and conceits of forgivenesse,
and Therefore it is called Justification of life, Rom. 5. 18. now when a man is not pardoned of God he is dead; though he have never so many hope's and conceits of forgiveness,
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yet as long as he is not forgiven indeed he is but a dead man.
yet as long as he is not forgiven indeed he is but a dead man.
av c-acp av-j c-acp pns31 vbz xx vvn av pns31 vbz p-acp dt j n1.
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Let a man have never so much Christianity about him, if he be not forgiven indeed ▪ he is a dead Christian. Secondly ▪ deadnesse of minde;
Let a man have never so much Christianity about him, if he be not forgiven indeed ▪ he is a dead Christian. Secondly ▪ deadness of mind;
vvb dt n1 vhb av-x av av-d np1 p-acp pno31, cs pns31 vbb xx vvn av ▪ pns31 vbz dt j njp. ord ▪ n1 pp-f n1;
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when the understanding of man is dead; my beloved ye must know it is not bare knowledge that quickens the minde;
when the understanding of man is dead; my Beloved you must know it is not bore knowledge that quickens the mind;
c-crq dt n1 pp-f n1 vbz j; po11 j-vvn pn22 vmb vvi pn31 vbz xx j n1 cst vvz dt n1;
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a man may have the knowledge of all Christian divinity, and yet have a dead understanding;
a man may have the knowledge of all Christian divinity, and yet have a dead understanding;
dt n1 vmb vhi dt n1 pp-f d njp n1, cc av vhb dt j vvg;
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it is said of Christ, & every true Christian, that he is of a quick understanding in the feare of the Lord, Isa. 11. 3. then is the understanding quick,
it is said of christ, & every true Christian, that he is of a quick understanding in the Fear of the Lord, Isaiah 11. 3. then is the understanding quick,
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when it is quick in the feare of God; when it feeles the weight of all divine truth;
when it is quick in the Fear of God; when it feels the weight of all divine truth;
c-crq pn31 vbz j p-acp dt n1 pp-f np1; c-crq pn31 vvz dt n1 pp-f d j-jn n1;
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we may see this in worldly minded men, their understandings are quick in the things of the world,
we may see this in worldly minded men, their understandings Are quick in the things of the world,
pns12 vmb vvi d p-acp j j-vvn n2, po32 n2 vbr j p-acp dt n2 pp-f dt n1,
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if there be any booty to be had, presently they feele it, you may lead them any way,
if there be any booty to be had, presently they feel it, you may led them any Way,
cs pc-acp vbb d n1 pc-acp vbi vhn, av-j pns32 vvb pn31, pn22 vmb vvi pno32 d n1,
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so you doe but let them see profit and gaine, there is weight in such reasons.
so you do but let them see profit and gain, there is weight in such Reasons.
av pn22 vdb p-acp vvi pno32 vvi n1 cc vvi, a-acp vbz n1 p-acp d n2.
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But now shew them divine reasons, why they should beleeve the sacred writings of the holy Prophets and Apostles,
But now show them divine Reasons, why they should believe the sacred writings of the holy prophets and Apostles,
p-acp av vvi pno32 j-jn n2, c-crq pns32 vmd vvi dt j n2-vvg pp-f dt j n2 cc n2,
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and yeeld obedience unto the form of wholsome words delivered in the Gospell, though they understand well enough what we say,
and yield Obedience unto the from of wholesome words Delivered in the Gospel, though they understand well enough what we say,
cc vvi n1 p-acp dt n1 pp-f j n2 vvn p-acp dt n1, cs pns32 vvb av av-d r-crq pns12 vvb,
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yet they feele no weight in these reasons; whole Sermons doe not stirre them;
yet they feel no weight in these Reasons; Whole Sermons do not stir them;
av pns32 vvb dx n1 p-acp d n2; j-jn n2 vdb xx vvi pno32;
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their understanding is here dead; so that this is a dead Christian, who though he have never so much knowledge,
their understanding is Here dead; so that this is a dead Christian, who though he have never so much knowledge,
po32 n1 vbz av j; av cst d vbz dt j njp, r-crq cs pns31 vhb av-x av av-d n1,
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yet his understanding is dead, he feeles not the weight of divine things; he hath divine things in his speculative understanding, and carnall in his practicall;
yet his understanding is dead, he feels not the weight of divine things; he hath divine things in his speculative understanding, and carnal in his practical;
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gracious truths in his fore dictats, and carnall in his last; when he knowes heavenly things, but mindes earthly; my meaning is this.
gracious truths in his before dictates, and carnal in his last; when he knows heavenly things, but minds earthly; my meaning is this.
j n2 p-acp po31 n1 vvz, cc j p-acp po31 ord; c-crq pns31 vvz j n2, cc-acp n2 j; po11 n1 vbz d.
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O sayes his understanding, I should live thus and thus, this is the rule, this is the will of God.
O Says his understanding, I should live thus and thus, this is the Rule, this is the will of God.
sy vvz po31 n1, pns11 vmd vvi av cc av, d vbz dt n1, d vbz dt n1 pp-f np1.
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But then his owne corrupt will suggests unto him for to doe otherwise, and His understanding does not hinder.
But then his own corrupt will suggests unto him for to do otherwise, and His understanding does not hinder.
p-acp av po31 d j n1 vvz p-acp pno31 p-acp pc-acp vdi av, cc po31 n1 vdz xx vvi.
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Thirdly, deadnesse of heart, when the heart is not inclined towards God. The life of the heart, consists in the inclinations and bents of the heart;
Thirdly, deadness of heart, when the heart is not inclined towards God. The life of the heart, consists in the inclinations and bents of the heart;
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4474
as David sayes, Incline mine heart to thy Testimonies, Psal. 119. 36. what followes? quicken thou me in thy way, This is the quicking of my heart to thy Testimonies,
as David Says, Incline mine heart to thy Testimonies, Psalm 119. 36. what follows? quicken thou me in thy Way, This is the quicking of my heart to thy Testimonies,
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(19) sermon (DIV2)
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when it is inclined unto them;
when it is inclined unto them;
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now though a man goe to good duties everyday, yet as long as the heart is not inclined unto them, it is dead to them all;
now though a man go to good duties everyday, yet as long as the heart is not inclined unto them, it is dead to them all;
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(19) sermon (DIV2)
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it goes about them in a dead manner;
it Goes about them in a dead manner;
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(19) sermon (DIV2)
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as a Boy that is not inclined to his Book, though he doe goe to Schoole, it is with a dead heart.
as a Boy that is not inclined to his Book, though he do go to School, it is with a dead heart.
c-acp dt n1 cst vbz xx vvn p-acp po31 n1, cs pns31 vdb vvi p-acp n1, pn31 vbz p-acp dt j n1.
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This then is another expression of a dead Christian;
This then is Another expression of a dead Christian;
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he is a man though he be a professour of Holinesse, yet his heart is not inclined towards God, and all goodnesse;
he is a man though he be a professor of Holiness, yet his heart is not inclined towards God, and all Goodness;
pns31 vbz dt n1 cs pns31 vbb dt n1 pp-f n1, av po31 n1 vbz xx vvn p-acp np1, cc d n1;
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and therefore he goes on in good duties with a dead heart. Fourthly, deadnesse of conscience;
and Therefore he Goes on in good duties with a dead heart. Fourthly, deadness of conscience;
cc av pns31 vvz a-acp p-acp j n2 p-acp dt j n1. ord, n1 pp-f n1;
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when the conscience hath no force;
when the conscience hath no force;
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4483
it may be it finds fault with such and such wayes, but it hath no power over a man, to make him to leave them;
it may be it finds fault with such and such ways, but it hath no power over a man, to make him to leave them;
pn31 vmb vbi pn31 vvz n1 p-acp d cc d n2, cc-acp pn31 vhz dx n1 p-acp dt n1, pc-acp vvi pno31 pc-acp vvi pno32;
(19) sermon (DIV2)
506
Page 261
4484
it approves such and such holy courses, yea, but it hath no power over him to make him to buckle to them indeed.
it approves such and such holy courses, yea, but it hath no power over him to make him to buckle to them indeed.
pn31 vvz d cc d j n2, uh, cc-acp pn31 vhz dx n1 p-acp pno31 pc-acp vvi pno31 pc-acp vvi p-acp pno32 av.
(19) sermon (DIV2)
506
Page 261
4485
O sayes the conscience, I should not doe thus;
O Says the conscience, I should not do thus;
sy vvz dt n1, pns11 vmd xx vdi av;
(19) sermon (DIV2)
506
Page 261
4486
I should be more mindfull of God, I should not be so vaine, I should not spend my time as I doe, I should make another use of Gods warning then I doe; I should be better.
I should be more mindful of God, I should not be so vain, I should not spend my time as I do, I should make Another use of God's warning then I do; I should be better.
pns11 vmd vbi av-dc j pp-f np1, pns11 vmd xx vbi av j, pns11 vmd xx vvi po11 n1 c-acp pns11 vdb, pns11 vmd vvi j-jn n1 pp-f npg1 n-vvg cs pns11 vdb; pns11 vmd vbi jc.
(19) sermon (DIV2)
506
Page 261
4487
But it hath no force over the man whose conscience it is; this is a dead conscience;
But it hath no force over the man whose conscience it is; this is a dead conscience;
p-acp pn31 vhz dx n1 p-acp dt n1 rg-crq n1 pn31 vbz; d vbz dt j n1;
(19) sermon (DIV2)
506
Page 261
4488
there's no life in it at all; when the conscience hath life in it once, then it hath power over a man;
there's no life in it At all; when the conscience hath life in it once, then it hath power over a man;
pc-acp|vbz dx n1 p-acp pn31 p-acp d; c-crq dt n1 vhz n1 p-acp pn31 a-acp, cs pn31 vhz n1 p-acp dt n1;
(19) sermon (DIV2)
506
Page 261
4489
as the Church sayes, my soule made me like the Chariots of Aminadab, Cant. 6, 12. that is, my conscience was very forcible and powerfull in me;
as the Church Says, my soul made me like the Chariots of Aminadab, Cant 6, 12. that is, my conscience was very forcible and powerful in me;
c-acp dt n1 vvz, po11 n1 vvd pno11 av-j dt n2 pp-f np1, np1 crd, crd d vbz, po11 n1 vbds av j cc j p-acp pno11;
(19) sermon (DIV2)
506
Page 261
4490
it made me goe after Jesus Christ, nay, it carried me freely like the Chariots of Aminadab. But when the conscience can whisper and onely finde fault,
it made me go After jesus christ, nay, it carried me freely like the Chariots of Aminadab. But when the conscience can whisper and only find fault,
pn31 vvd pno11 vvi p-acp np1 np1, uh-x, pn31 vvd pno11 av-j vvi dt n2 pp-f np1. cc-acp c-crq dt n1 vmb vvi cc av-j vvi n1,
(19) sermon (DIV2)
506
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4491
and hath no power at all with it to make one obey from day to day, this is a dead conscience.
and hath no power At all with it to make one obey from day to day, this is a dead conscience.
cc vhz dx n1 p-acp d p-acp pn31 pc-acp vvi pi vvi p-acp n1 p-acp n1, d vbz dt j n1.
(19) sermon (DIV2)
506
Page 261
4492
Fifthly, deadnesse of affection, when the affections are clumbzie, and will not move towards God, and all supernaturall things;
Fifthly, deadness of affection, when the affections Are clumbzie, and will not move towards God, and all supernatural things;
ord, n1 pp-f n1, c-crq dt n2 vbr n1, cc vmb xx vvi p-acp np1, cc d j n2;
(19) sermon (DIV2)
507
Page 261
4493
when a mans affections are lively enough in other things, and too lively;
when a men affections Are lively enough in other things, and too lively;
c-crq dt ng1 n2 vbr j av-d p-acp j-jn n2, cc av j;
(19) sermon (DIV2)
507
Page 261
4494
But hee's like a block in good duties, he hath no affections to them nor in them.
But he's like a block in good duties, he hath no affections to them nor in them.
cc-acp pns31|vbz av-j dt n1 p-acp j n2, pns31 vhz dx n2 p-acp pno32 cc p-acp pno32.
(19) sermon (DIV2)
507
Page 261
4495
These are affections out of order;
These Are affections out of order;
d vbr n2 av pp-f n1;
(19) sermon (DIV2)
507
Page 261
4496
mortifie your inordinate affections sayes the Apostle, Colos 3. 5. that is, your affections must not be out of order;mortify your inordinate affections Says the Apostle, Colos 3. 5. that is, your affections must not be out of order;
vvi po22 j n2 vvz dt n1, np1 crd crd cst vbz, po22 n2 vmb xx vbi av pp-f n1;
(19) sermon (DIV2)
507
Page 261
4497
if they be alive to the things here below, ye must turne the life of them another way;
if they be alive to the things Here below, you must turn the life of them Another Way;
cs pns32 vbb j p-acp dt n2 av a-acp, pn22 vmb vvi dt n1 pp-f pno32 j-jn n1;
(19) sermon (DIV2)
507
Page 261
4498
ye must kill them that way, and let the life of them run out towards God, and his service and worship;
you must kill them that Way, and let the life of them run out towards God, and his service and worship;
pn22 vmb vvi pno32 d n1, cc vvb dt n1 pp-f pno32 vvi av p-acp np1, cc po31 n1 cc n1;
(19) sermon (DIV2)
507
Page 261
4499
now when the affections will not move this way at all, then they are dead. Thus ye see what I meane by a dead Christian.
now when the affections will not move this Way At all, then they Are dead. Thus you see what I mean by a dead Christian.
av c-crq dt n2 vmb xx vvi d n1 p-acp d, cs pns32 vbr j. av pn22 vvb r-crq pns11 vvb p-acp dt j njp.
(19) sermon (DIV2)
507
Page 262
4500
Now that such a one is as good as no Christian at all, is very plaine;
Now that such a one is as good as no Christian At all, is very plain;
av cst d dt pi vbz a-acp j c-acp av-dx np1 p-acp d, vbz av j;
(19) sermon (DIV2)
507
Page 262
4501
goe through all Christianity, and you shall finde this to be true in every passage. First, for conversion;
go through all Christianity, and you shall find this to be true in every passage. First, for conversion;
vvb p-acp d n1, cc pn22 vmb vvi d pc-acp vbi j p-acp d n1. ord, p-acp n1;
(19) sermon (DIV2)
507
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4502
conversion is not onely the turning of a man from wicked wayes unto good, but so as to be quickened up in them.
conversion is not only the turning of a man from wicked ways unto good, but so as to be quickened up in them.
n1 vbz xx av-j dt vvg pp-f dt n1 p-acp j n2 p-acp j, cc-acp av c-acp pc-acp vbi vvn a-acp p-acp pno32.
(19) sermon (DIV2)
508
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4503
Conversion puts another life into a man;
Conversion puts Another life into a man;
n1 vvz j-jn n1 p-acp dt n1;
(19) sermon (DIV2)
508
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4504
when we were dead in sinnes, he hath quickened us together with Christ, Eph. 2 ▪ 5. that is, conversion is the quickening of a man, not onely the turning of a man from not praying to praying, from not hearing of the word to hearing of the word;when we were dead in Sins, he hath quickened us together with christ, Ephesians 2 ▪ 5. that is, conversion is the quickening of a man, not only the turning of a man from not praying to praying, from not hearing of the word to hearing of the word;
c-crq pns12 vbdr j p-acp n2, pns31 vhz vvn pno12 av p-acp np1, np1 crd ▪ crd cst vbz, n1 vbz dt n-vvg pp-f dt n1, xx av-j dt n-vvg pp-f dt n1 p-acp xx vvg p-acp vvg, p-acp xx vvg pp-f dt n1 p-acp vvg pp-f dt n1;
(19) sermon (DIV2)
508
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4505
from not sober to be sober, from not chaste to be chaste, from not professing Christian religion to be a professor of it,
from not Sobrium to be Sobrium, from not chaste to be chaste, from not professing Christian Religion to be a professor of it,
p-acp xx j pc-acp vbi j, p-acp xx j pc-acp vbi j, p-acp xx vvg np1 n1 pc-acp vbi dt n1 pp-f pn31,
(19) sermon (DIV2)
508
Page 262
4506
but also it is the quickening of a man up in it; it is the putting of a new life into a man;
but also it is the quickening of a man up in it; it is the putting of a new life into a man;
cc-acp av pn31 vbz dt n-vvg pp-f dt n1 a-acp p-acp pn31; pn31 vbz dt vvg pp-f dt j n1 p-acp dt n1;
(19) sermon (DIV2)
508
Page 262
4507
and therefore to be converted meerely from the one to the other is just nothing; as long as a man is dead - hearted to the same. Secondly, for beleeving;
and Therefore to be converted merely from the one to the other is just nothing; as long as a man is dead - hearted to the same. Secondly, for believing;
cc av pc-acp vbi vvn av-j p-acp dt crd p-acp dt n-jn vbz j pix; c-acp av-j c-acp dt n1 vbz j - j-vvn p-acp dt d. ord, p-acp vvg;
(19) sermon (DIV2)
508
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4508
should a man leane himself upon God, should a man apply all the promises of the Gospell to his soule,
should a man lean himself upon God, should a man apply all the promises of the Gospel to his soul,
vmd dt n1 vvi px31 p-acp np1, vmd dt n1 vvi d dt n2 pp-f dt n1 p-acp po31 n1,
(19) sermon (DIV2)
509
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4509
and credit all that's contained in the Covenant of grace, alas what of all this? if this man be dead still. True faith produces life;
and credit all that's contained in the Covenant of grace, alas what of all this? if this man be dead still. True faith produces life;
cc vvi d cst|vbz vvn p-acp dt n1 pp-f n1, uh r-crq pp-f d d? cs d n1 vbb j av. j n1 vvz n1;
(19) sermon (DIV2)
509
Page 262
4510
as Christ sayes, he that liveth and beleeveth in me ▪ Joh. 11. 26. True faith carries life with it, wheresoever it is;
as christ Says, he that lives and Believeth in me ▪ John 11. 26. True faith carries life with it, wheresoever it is;
c-acp np1 vvz, pns31 cst vvz cc vvz p-acp pno11 ▪ np1 crd crd j n1 vvz n1 p-acp pn31, c-crq pn31 vbz;
(19) sermon (DIV2)
509
Page 262
4511
and therefore if a man have such a faith as lets him be dead still, it is as good as nothing;
and Therefore if a man have such a faith as lets him be dead still, it is as good as nothing;
cc av cs dt n1 vhb d dt n1 c-acp vvz pno31 vbi j av, pn31 vbz a-acp j c-acp pix;
(19) sermon (DIV2)
509
Page 262
4512
faith it may be, Put true faith it cannot be;
faith it may be, Put true faith it cannot be;
n1 pn31 vmb vbi, vvb j n1 pn31 vmbx vbi;
(19) sermon (DIV2)
509
Page 262
4513
if thou wouldst be able to say thou beleevest in Jesus Christ, thou must be able to say that thou livest in him too ▪ it is impossible that a man should rightly beleeve in Christ, and be dead. Thirdly, for hoping in God;
if thou Wouldst be able to say thou Believest in jesus christ, thou must be able to say that thou Livest in him too ▪ it is impossible that a man should rightly believe in christ, and be dead. Thirdly, for hoping in God;
cs pns21 vmd2 vbi j pc-acp vvi pns21 vv2 p-acp np1 np1, pns21 vmb vbi j pc-acp vvi cst pns21 vv2 p-acp pno31 av ▪ pn31 vbz j cst dt n1 vmd av-jn vvi p-acp np1, cc vbb j. ord, p-acp vvg p-acp np1;
(19) sermon (DIV2)
509
Page 262
4514
it may be thou hast hope that thou art a good Christian, that thou hast a part in the redemption of the world by Jesus Christ, thou hast a hope of the heavenly inheritance that thou shalt be saved in that day;
it may be thou hast hope that thou art a good Christian, that thou hast a part in the redemption of the world by jesus christ, thou hast a hope of the heavenly inheritance that thou shalt be saved in that day;
pn31 vmb vbi pns21 vh2 n1 cst pns21 vb2r dt j njp, cst pns21 vh2 dt n1 p-acp dt n1 pp-f dt n1 p-acp np1 np1, pns21 vh2 dt n1 pp-f dt j n1 cst pns21 vm2 vbi vvn p-acp d n1;
(19) sermon (DIV2)
510
Page 263
4515
now if thy hope be a dead hope, if it doe not quicken thee up, to beat downe thy worldly lusts, to serue thee up towards God more and more, to carry thee on through thick and thin, thy hope is not worth a rush. True hope is lively;
now if thy hope be a dead hope, if it do not quicken thee up, to beatrice down thy worldly Lustiest, to serve thee up towards God more and more, to carry thee on through thick and thin, thy hope is not worth a rush. True hope is lively;
av cs po21 n1 vbb dt j vvb, cs pn31 vdb xx vvi pno21 a-acp, pc-acp vvi a-acp po21 j n2, pc-acp vvi pno21 a-acp p-acp np1 av-dc cc av-dc, pc-acp vvi pno21 a-acp p-acp j cc j, po21 n1 vbz xx j dt n1. j n1 vbz j;
(19) sermon (DIV2)
510
Page 263
4516
he hath begotten us again to a lively hope 1 Pet. 1. 3. it is not a dead hope, that lies sluggishly and blockishly in him that hath it, not stirring him up every day,he hath begotten us again to a lively hope 1 Pet. 1. 3. it is not a dead hope, that lies sluggishly and blockishly in him that hath it, not stirring him up every day,
pns31 vhz vvn pno12 av p-acp dt j n1 vvn np1 crd crd pn31 vbz xx dt j vvb, cst vvz av-j cc av-j p-acp pno31 cst vhz pn31, xx vvg pno31 p-acp d n1,
(19) sermon (DIV2)
510
Page 263
4517
but it lies like a carcase in the heart to little or no purpose; no, no, this is as good as no hope at all.
but it lies like a carcase in the heart to little or no purpose; no, no, this is as good as no hope At all.
cc-acp pn31 vvz av-j dt n1 p-acp dt n1 p-acp j cc dx n1; uh-dx, uh-dx, d vbz a-acp j c-acp dx n1 p-acp d.
(19) sermon (DIV2)
510
Page 263
4518
True hope is a lively hope;
True hope is a lively hope;
j n1 vbz dt j n1;
(19) sermon (DIV2)
510
Page 263
4519
it revives a man up to the Kingdome of God, it beares a man aloft in good duties, it fortisies a man against daily temptations. Fourthly, for repenting;
it revives a man up to the Kingdom of God, it bears a man aloft in good duties, it fortisies a man against daily temptations. Fourthly, for repenting;
pn31 vvz dt n1 a-acp p-acp dt n1 pp-f np1, pn31 vvz dt n1 av p-acp j n2, pn31 n2 dt n1 p-acp j n2. ord, p-acp vvg;
(19) sermon (DIV2)
510
Page 263
4520
what ever thou hast to say for repenting, canst thou plead never so many teares for thy sinnes, a thousand changes and reformings,
what ever thou hast to say for repenting, Canst thou plead never so many tears for thy Sins, a thousand changes and reformings,
r-crq av pns21 vh2 pc-acp vvi p-acp vvg, vm2 pns21 vvi av-x av d n2 p-acp po21 n2, dt crd n2 cc n2-vvg,
(19) sermon (DIV2)
511
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4521
yet if thou hast not gotten out of a dead temper, thou art yet under an impenitent heart, true repentance is to life, Act. 11. 18. True repentance rends the heart, it shewes sin to be the greatest evill,
yet if thou hast not got out of a dead temper, thou art yet under an impenitent heart, true Repentance is to life, Act. 11. 18. True Repentance rends the heart, it shows since to be the greatest evil,
av cs pns21 vh2 xx vvn av pp-f dt j vvi, pns21 vb2r av p-acp dt j n1, j n1 vbz p-acp n1, n1 crd crd j n1 vvz dt n1, pn31 vvz n1 pc-acp vbi dt js n-jn,
(19) sermon (DIV2)
511
Page 263
4522
and so it rowzes a man daily up to take heed of it;
and so it rouses a man daily up to take heed of it;
cc av pn31 vvz dt n1 av-j a-acp pc-acp vvi n1 pp-f pn31;
(19) sermon (DIV2)
511
Page 263
4523
it makes us see what a God we have dishonour'd and therefore it awakes the soule to be earnest, to please him in all things for the time to come.
it makes us see what a God we have dishonoured and Therefore it awakes the soul to be earnest, to please him in all things for the time to come.
pn31 vvz pno12 vvi r-crq dt n1 pns12 vhb vvn cc av pn31 vvz dt n1 pc-acp vbi j, pc-acp vvi pno31 p-acp d n2 p-acp dt n1 pc-acp vvi.
(19) sermon (DIV2)
511
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4524
The soule heretofore was dead to all holinesse and purenesse, and precisnesse, and humblenesse, and mortifiednesse of walking, it was dead to such things heretofore,
The soul heretofore was dead to all holiness and pureness, and precisnesse, and humbleness, and mortifiedness of walking, it was dead to such things heretofore,
dt n1 av vbds j p-acp d n1 cc n1, cc n1, cc n1, cc n1 pp-f vvg, pn31 vbds j p-acp d n2 av,
(19) sermon (DIV2)
511
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4525
but when true repentance comes in, it turnes about the life of the soule towards God,
but when true Repentance comes in, it turns about the life of the soul towards God,
cc-acp c-crq j n1 vvz p-acp, pn31 vvz p-acp dt n1 pp-f dt n1 p-acp np1,
(19) sermon (DIV2)
511
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4526
now the cares shall be to him, now the endeavours make after him; paines, labours, cau•elo•snesse, watchfulnesse, circumspection, consideration, all are active now towards him;
now the Cares shall be to him, now the endeavours make After him; pains, labours, cau•elo•snesse, watchfulness, circumspection, consideration, all Are active now towards him;
av dt n2 vmb vbi p-acp pno31, av dt n2 vvb p-acp pno31; n2, n2, n1, n1, n1, n1, d vbr j av p-acp pno31;
(19) sermon (DIV2)
511
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4527
so that if a man be still dead, his repentance is false. Fifthly, for praying;
so that if a man be still dead, his Repentance is false. Fifthly, for praying;
av d cs dt n1 vbi j j, po31 n1 vbz j. ord, p-acp vvg;
(19) sermon (DIV2)
511
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4528
suppose we pray at Church and pray in our Families, and pray in our Closets, is this all? alas if we pray with a dead heart, no pullings of our heart downe before God, no wrastlings with God for what we aske, no heaving of our soules up, no fastnings of our mindes on his presence, no favouring of Jesus Christ, no yearnings to the throne of grace;
suppose we pray At Church and pray in our Families, and pray in our Closets, is this all? alas if we pray with a dead heart, no pullings of our heart down before God, no wrestlings with God for what we ask, no heaving of our Souls up, no fastenings of our minds on his presence, no favouring of jesus christ, no yearnings to the throne of grace;
vvb pns12 vvb p-acp n1 cc vvb p-acp po12 n2, cc vvb p-acp po12 n2, vbz d d? uh cs pns12 vvb p-acp dt j n1, dx n2 pp-f po12 n1 a-acp p-acp np1, dx n2 p-acp np1 p-acp r-crq pns12 vvb, dx n-vvg pp-f po12 n2 a-acp, dx n2-vvg pp-f po12 n2 p-acp po31 n1, av-dx vvg pp-f np1 np1, dx n2-vvg p-acp dt n1 pp-f n1;
(19) sermon (DIV2)
512
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4529
this is as good as no praying at all; no;
this is as good as not praying At all; no;
d vbz a-acp j c-acp xx vvg p-acp d; uh-dx;
(19) sermon (DIV2)
512
Page 264
4530
sayes David quicken us O Lord, and we will call upon thy name, Psal ▪ 80. 18. Sixthly, for hearing of the word.
sayes David quicken us O Lord, and we will call upon thy name, Psalm ▪ 80. 18. Sixthly, for hearing of the word.
zz np1 vvb pno12 sy n1, cc pns12 vmb vvi p-acp po21 n1, np1 ▪ crd crd j, p-acp vvg pp-f dt n1.
(19) sermon (DIV2)
512
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4531
Though thou heare it never so often and duly, yet that is not it;
Though thou hear it never so often and duly, yet that is not it;
cs pns21 vvb pn31 av-x av av cc av-jn, av cst vbz xx pn31;
(19) sermon (DIV2)
513
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4532
if thou hearest it with a dead heart, thy hearing is little better then no hearing;
if thou Hearst it with a dead heart, thy hearing is little better then no hearing;
cs pns21 vv2 pn31 p-acp dt j n1, po21 n-vvg vbz av-j av-jc cs dx n-vvg;
(19) sermon (DIV2)
513
Page 264
4533
our Saviour Christ sayes, it's a great Iudgement to be dull of hearing, Matth. 13. 15. when the people sit as if the word did not concerne them,
our Saviour christ Says, it's a great Judgement to be dull of hearing, Matthew 13. 15. when the people fit as if the word did not concern them,
po12 n1 np1 vvz, pn31|vbz dt j n1 pc-acp vbi j pp-f vvg, np1 crd crd c-crq dt n1 vvb c-acp cs dt n1 vdd xx vvi pno32,
(19) sermon (DIV2)
513
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4534
when they heare without any motion or affection, the word hardly joggeth their hearts, the word does neither delight them,
when they hear without any motion or affection, the word hardly joggeth their hearts, the word does neither delight them,
c-crq pns32 vvb p-acp d n1 cc n1, dt n1 av vvz po32 n2, dt n1 vdz av-dx vvi pno32,
(19) sermon (DIV2)
513
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4535
nor warme them, nor pierce them, nor touch them, it heales none of their sinnes, it cannot get between them and their lusts;
nor warm them, nor pierce them, nor touch them, it heals none of their Sins, it cannot get between them and their Lustiest;
ccx vvi pno32, ccx vvi pno32, ccx vvi pno32, pn31 vvz pix pp-f po32 n2, pn31 vmbx vvi p-acp pno32 cc po32 n2;
(19) sermon (DIV2)
513
Page 264
4536
when they have heard a Sermon, they goe away just as they came, it does not drag them one jot more out of the world, nor an inch nearer heaven;
when they have herd a Sermon, they go away just as they Come, it does not drag them one jot more out of the world, nor an inch nearer heaven;
c-crq pns32 vhb vvn dt n1, pns32 vvb av j c-acp pns32 vvd, pn31 vdz xx vvi pno32 crd n1 av-dc av pp-f dt n1, ccx dt n1 av-jc n1;
(19) sermon (DIV2)
513
Page 264
4537
the carriage is much at one as it was, when they come home, it can hardly be perceived, that ever they were at the word; as earthly as ever; as carnall as ever;
the carriage is much At one as it was, when they come home, it can hardly be perceived, that ever they were At the word; as earthly as ever; as carnal as ever;
dt n1 vbz av-d p-acp crd p-acp pn31 vbds, c-crq pns32 vvb av-an, pn31 vmb av vbi vvn, cst av pns32 vbdr p-acp dt n1; c-acp j c-acp av; c-acp j c-acp av;
(19) sermon (DIV2)
513
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4538
as backward to all goodnesse as ever. This is as good as no hearing at all.
as backward to all Goodness as ever. This is as good as no hearing At all.
c-acp av-j p-acp d n1 c-acp av. d vbz a-acp j c-acp dx n-vvg p-acp d.
(19) sermon (DIV2)
513
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4539
Seventhly, for taking hold of opportunities to doe good. This is a duty too to be done with all life.
Seventhly, for taking hold of opportunities to do good. This is a duty too to be done with all life.
crd, p-acp vvg n1 pp-f n2 pc-acp vdi j. d vbz dt n1 av pc-acp vbi vdn p-acp d n1.
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How glad should we be if there be any opportunity for us, to shew our love unto God,
How glad should we be if there be any opportunity for us, to show our love unto God,
q-crq j vmd pns12 vbi cs pc-acp vbb d n1 p-acp pno12, pc-acp vvi po12 n1 p-acp np1,
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or our hatred to sinne, we should be willing to ride or goe, or be at charges,
or our hatred to sin, we should be willing to ride or go, or be At charges,
cc po12 n1 p-acp n1, pns12 vmd vbi j pc-acp vvi cc vvi, cc vbb p-acp n2,
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nay, we should be willing to deny our selves, to lay downe our names and goods,
nay, we should be willing to deny our selves, to lay down our names and goods,
uh-x, pns12 vmd vbi j pc-acp vvi po12 n2, pc-acp vvi a-acp po12 n2 cc n2-j,
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and friends, and respects, and all that we have at Christs foot, and blesse God that gives us such a price in our hands.
and Friends, and respects, and all that we have At Christ foot, and bless God that gives us such a price in our hands.
cc n2, cc n2, cc d cst pns12 vhb p-acp npg1 n1, cc vvb np1 cst vvz pno12 d dt n1 p-acp po12 n2.
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But now to have a dead heart to this, what a horrible thing is it? though we doe take the opportunity,
But now to have a dead heart to this, what a horrible thing is it? though we do take the opportunity,
p-acp av pc-acp vhi dt j n1 p-acp d, r-crq dt j n1 vbz pn31? cs pns12 vdb vvi dt n1,
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yet to goe about it, as though we were sorry that God hath given it unto us; This is meere folly; as Solomon sayes;
yet to go about it, as though we were sorry that God hath given it unto us; This is mere folly; as Solomon Says;
av pc-acp vvi p-acp pn31, c-acp cs pns12 vbdr j cst np1 vhz vvn pn31 p-acp pno12; d vbz j n1; c-acp np1 vvz;
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wherefore is there a price in the hand of a foole to get wisdome, seeing he hath no heart to it? Prov. 17. 16.Wherefore is there a price in the hand of a fool to get Wisdom, seeing he hath no heart to it? Curae 17. 16.
c-crq vbz a-acp dt n1 p-acp dt n1 pp-f dt n1 pc-acp vvi n1, vvg pns31 vhz dx n1 p-acp pn31? np1 crd crd
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But I will not repeat any more; you see now that a dead Christian is as good as no Christian at all;
But I will not repeat any more; you see now that a dead Christian is as good as no Christian At all;
cc-acp pns11 vmb xx vvi d dc; pn22 vvb av cst dt j np1 vbz a-acp j c-acp av-dx np1 p-acp d;
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I shewed you the reasons of this point: but I will let them passe. I come now to the uses.
I showed you the Reasons of this point: but I will let them pass. I come now to the uses.
pns11 vvd pn22 dt n2 pp-f d n1: cc-acp pns11 vmb vvi pno32 vvi. pns11 vvb av p-acp dt n2.
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And first this is for the reproof of the deadnesse that is now among us;
And First this is for the reproof of the deadness that is now among us;
cc ord d vbz p-acp dt n1 pp-f dt n1 cst vbz av p-acp pno12;
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the Lord may say to us, as he did unto Sardis, I know thy workes, thou hast a name that thou livest, and art dead; for notwithstanding the great means of life, that the Lord hath placed among us, O how does deadnesse of heart reigne;
the Lord may say to us, as he did unto Sardis, I know thy works, thou hast a name that thou Livest, and art dead; for notwithstanding the great means of life, that the Lord hath placed among us, Oh how does deadness of heart Reign;
dt n1 vmb vvi p-acp pno12, c-acp pns31 vdd p-acp np1, pns11 vvb po21 n2, pns21 vh2 dt n1 cst pns21 vv2, cc n1 j; p-acp a-acp dt j n2 pp-f n1, cst dt n1 vhz vvn p-acp pno12, uh q-crq vdz n1 pp-f n1 vvi;
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we are like them the Prophets speakes of, that drew nigh to God with their mouth,
we Are like them the prophets speaks of, that drew High to God with their Mouth,
pns12 vbr av-j pno32 dt ng1 vvz pp-f, cst vvd av-j p-acp np1 p-acp po32 n1,
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and honoured him with their lips, but their heart was far from him; Matth. 15. 8. they had no heart to his holy worship.and honoured him with their lips, but their heart was Far from him; Matthew 15. 8. they had no heart to his holy worship.
cc vvd pno31 p-acp po32 n2, cc-acp po32 n1 vbds av-j p-acp pno31; np1 crd crd pns32 vhd dx n1 p-acp po31 j n1.
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So it is with most of us;
So it is with most of us;
av pn31 vbz p-acp ds pp-f pno12;
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we draw nigh to God with our outward man, but our heart is farre from him;
we draw High to God with our outward man, but our heart is Far from him;
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no heart to prayer, no heart to the word; we heare it peradventure, but no heart to it at all;
no heart to prayer, no heart to the word; we hear it Peradventure, but no heart to it At all;
dx n1 p-acp n1, dx n1 p-acp dt n1; pns12 vvb pn31 av, cc-acp dx n1 p-acp pn31 p-acp d;
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how ordinarily doe we come to Gods house, but heartlesnes hath dominion over the most of us;
how ordinarily do we come to God's house, but heartlesnes hath dominion over the most of us;
c-crq av-j vdb pns12 vvb p-acp npg1 n1, cc-acp n1 vhz n1 p-acp dt ds pp-f pno12;
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the doctrine of the Gospell does not quicken up our hearts, we deale with it as Phinehas his wife did with her Sonne,
the Doctrine of the Gospel does not quicken up our hearts, we deal with it as Phinehas his wife did with her Son,
dt n1 pp-f dt n1 vdz xx vvi a-acp po12 n2, pns12 vvb p-acp pn31 c-acp np1 po31 n1 vdd p-acp po31 n1,
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when the women about her told her she had a Sonne, the text sayes she did not regard it.
when the women about her told her she had a Son, the text Says she did not regard it.
c-crq dt n2 p-acp pno31 vvd pno31 pns31 vhd dt n1, dt n1 vvz pns31 vdd xx vvi pn31.
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So what little regard have we of the Gospell of God! I stretched out my hands and no man would regard, Prov. 1. tell us of our damned estate by nature,
So what little regard have we of the Gospel of God! I stretched out my hands and no man would regard, Curae 1. tell us of our damned estate by nature,
av q-crq j n1 vhb n1 pp-f dt n1 pp-f np1 pns11 vvd av po11 n2 cc dx n1 vmd vvi, np1 crd vvb pno12 pp-f po12 j-vvn n1 p-acp n1,
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how cursed we are from the wombe, what infinite need we have to be sensible of it, we know it,
how cursed we Are from the womb, what infinite need we have to be sensible of it, we know it,
q-crq vvd pns12 vbr p-acp dt n1, r-crq j n1 pns12 vhb pc-acp vbi j pp-f pn31, pns12 vvb pn31,
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but how dead is our knowledge of it? it does not stirre up our hearts to consider of it;
but how dead is our knowledge of it? it does not stir up our hearts to Consider of it;
cc-acp c-crq j vbz po12 n1 pp-f pn31? pn31 vdz xx vvi a-acp po12 n2 pc-acp vvi pp-f pn31;
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neither does it prick us so much as the pricking of a pin;
neither does it prick us so much as the pricking of a pin;
dx vdz pn31 vvi pno12 av av-d c-acp dt n-vvg pp-f dt n1;
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tell us of the the redemption of the world by Jesus Christ, his precious bloud, his passion and merits, whose heart is enlivened and quickened up by them? nay, our soules are hardly moved at all at the hearing of them.
tell us of the the redemption of the world by jesus christ, his precious blood, his passion and merits, whose heart is enlivened and quickened up by them? nay, our Souls Are hardly moved At all At the hearing of them.
vvb pno12 pp-f dt dt n1 pp-f dt n1 p-acp np1 np1, po31 j n1, po31 n1 cc n2, rg-crq n1 vbz vvn cc vvn a-acp p-acp pno32? uh-x, po12 n2 vbr av vvn p-acp d p-acp dt n-vvg pp-f pno32.
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Tell us of the Kingdome of heaven, the marriage Supper of the lamb, his Oxen, and his fatlings;
Tell us of the Kingdom of heaven, the marriage Supper of the lamb, his Oxen, and his fatlings;
vvb pno12 pp-f dt n1 pp-f n1, dt n1 n1 pp-f dt n1, po31 n2, cc po31 n2;
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O they are all ready, come Sirs, come to the marriage;
Oh they Are all ready, come Sirs, come to the marriage;
uh pns32 vbr d j, vvb n2, vvb p-acp dt n1;
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4566
we are even as they in the parable, they made light of it, Matth. 22. 5. these things are made as if they were of no moment,
we Are even as they in the parable, they made Light of it, Matthew 22. 5. these things Are made as if they were of no moment,
pns12 vbr j c-acp pns32 p-acp dt n1, pns32 vvd n1 pp-f pn31, np1 crd crd d n2 vbr vvn c-acp cs pns32 vbdr pp-f dx n1,
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4567
as if they were light matters, they finde poore entertainement at our hands;
as if they were Light matters, they find poor entertainment At our hands;
c-acp cs pns32 vbdr j n2, pns32 vvb j n1 p-acp po12 n2;
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4568
what little irk somnesse do we feele in sinne, what little dejectednesse of heart, what little remorse of conscience nay, few know by experience, what humiliation meanes;
what little irk somnesse do we feel in sin, what little dejectedness of heart, what little remorse of conscience nay, few know by experience, what humiliation means;
r-crq j n1 n1 vdb pns12 vvb p-acp n1, r-crq j n1 pp-f n1, r-crq j n1 pp-f n1 uh, d vvb p-acp n1, r-crq n1 vvz;
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4569
we can confesse in our prayers, how vile we are, and how unworthy and how wretched and sinnefull but as though these were words of course, our hearts are so dead, that there is little or no relenting at it;
we can confess in our Prayers, how vile we Are, and how unworthy and how wretched and sinful but as though these were words of course, our hearts Are so dead, that there is little or no relenting At it;
pns12 vmb vvi p-acp po12 n2, c-crq j pns12 vbr, cc c-crq j cc c-crq j cc j p-acp c-acp cs d vbdr n2 pp-f n1, po12 n2 vbr av j, cst pc-acp vbz j cc dx vvg p-acp pn31;
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we can say we are undone if God doe not heare us, our prayers are all nothing except they be with faith and life,
we can say we Are undone if God do not hear us, our Prayers Are all nothing except they be with faith and life,
pns12 vmb vvi pns12 vbr vvn cs np1 vdb xx vvi pno12, po12 n2 vbr d pix p-acp pns32 vbb p-acp n1 cc n1,
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and yet who strives to awaken and rowze up himselfe? we can say, O how are we beholding to God,
and yet who strives to awaken and rouse up himself? we can say, Oh how Are we beholding to God,
cc av r-crq vvz pc-acp vvi cc vvi a-acp px31? pns12 vmb vvi, uh q-crq vbr pns12 vvg p-acp np1,
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for life, for health, for his daily good providence, for his patience, his bounty? and we can say it is not the bare naming of his Blessings before him that is counted thanksgiving without being affected with his infinite goodnesse;
for life, for health, for his daily good providence, for his patience, his bounty? and we can say it is not the bore naming of his Blessings before him that is counted thanksgiving without being affected with his infinite Goodness;
p-acp n1, p-acp n1, p-acp po31 j j n1, p-acp po31 n1, po31 n1? cc pns12 vmb vvi pn31 vbz xx dt j n-vvg pp-f po31 n2 p-acp pno31 cst vbz vvn n1 p-acp vbg vvn p-acp po31 j n1;
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4573
and yet who does unseignedly labour to be affected with them from day to day? no body of us dares deny but that we should set the Lord alwayes before us, tthat he may be at our right hand,
and yet who does unfeignedly labour to be affected with them from day to day? no body of us dares deny but that we should Set the Lord always before us, tthat he may be At our right hand,
cc av q-crq vdz av-j vvi pc-acp vbi vvn p-acp pno32 p-acp n1 p-acp n1? dx n1 pp-f pno12 n2 vvi p-acp cst pns12 vmd vvi dt n1 av p-acp pno12, av pns31 vmb vbi p-acp po12 j-jn n1,
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and yet who hath the heart to provoke this hereunto? The devill may be of their right hand & not God for all the pains that they take to have him there.
and yet who hath the heart to provoke this hereunto? The Devil may be of their right hand & not God for all the pains that they take to have him there.
cc av r-crq vhz dt n1 pc-acp vvi d av? dt n1 vmb vbi pp-f po32 j-jn n1 cc xx np1 p-acp d dt n2 cst pns32 vvb pc-acp vhi pno31 a-acp.
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So that dead-heartednes is a common evill, now a dayes; as Christ saies of the last times.
So that dead-heartednes is a Common evil, now a days; as christ Says of the last times.
av cst j vbz dt j n-jn, av dt n2; c-acp np1 vvz pp-f dt ord n2.
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Because iniquity shall abound, The love of many shall waxe Cold, Matth, 24. 12. so it is now;
Because iniquity shall abound, The love of many shall wax Cold, Matthew, 24. 12. so it is now;
p-acp n1 vmb vvi, dt n1 pp-f d vmb vvi j-jn, av, crd crd av pn31 vbz av;
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because iniquity abounds the most are prophane, and dissolute, and licentious and loose, therefore many that profession love to Jesus Christ, their love does grow cold;
Because iniquity abounds the most Are profane, and dissolute, and licentious and lose, Therefore many that profession love to jesus christ, their love does grow cold;
c-acp n1 vvz dt av-ds vbr j, cc j, cc j cc j, av d cst n1 n1 p-acp np1 np1, po32 n1 vdz vvi j-jn;
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and dead no life heardly at all, no signe that they are alive from the dead; if they doe beleeve after a manner, there's all, they doe not live in Jesus Christ;
and dead no life heardly At all, no Signen that they Are alive from the dead; if they do believe After a manner, there's all, they do not live in jesus christ;
cc j dx n1 av p-acp d, dx n1 cst pns32 vbr j p-acp dt j; cs pns32 vdb vvi p-acp dt n1, pc-acp|vbz d, pns32 vdb xx vvi p-acp np1 np1;
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4579
if they have any hope of mercy or heaven, that's all they have, it is not a lively hope, that may quicken them up in Gods holy wayes,
if they have any hope of mercy or heaven, that's all they have, it is not a lively hope, that may quicken them up in God's holy ways,
cs pns32 vhb d n1 pp-f n1 cc n1, d|vbz d pns32 vhb, pn31 vbz xx dt j n1, cst vmb vvi pno32 a-acp p-acp npg1 j n2,
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if they doe see their sinnes, there's the utmost, it is a dead sight, that does not excite them up unto strictnesse and precisenesse of living,
if they do see their Sins, there's the utmost, it is a dead sighed, that does not excite them up unto strictness and preciseness of living,
cs pns32 vdb vvi po32 n2, pc-acp|vbz dt j, pn31 vbz dt j n1, cst vdz xx vvi pno32 a-acp p-acp n1 cc n1 pp-f vvg,
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4581
if they doe follow good and godly duties, alas there be few that doe so, but if they doe goe so farre it is cleane without heart and life;
if they do follow good and godly duties, alas there be few that do so, but if they do go so Far it is clean without heart and life;
cs pns32 vdb vvi j cc j n2, uh pc-acp vbi d cst vdb av, cc-acp cs pns32 vdb vvi av av-j pn31 vbz j p-acp n1 cc n1;
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4582
as though any thing would serve Gods turne well enough;
as though any thing would serve God's turn well enough;
c-acp cs d n1 vmd vvi n2 vvi av av-d;
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4583
what a horrible thing i'st when a dead Christian is as good as no Christian all.
what a horrible thing Is't when a dead Christian is as good as no Christian all.
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4584
No matter how many Christians we have, alas none of us are true, but such as are alive from the dead.
No matter how many Christians we have, alas none of us Are true, but such as Are alive from the dead.
dx n1 c-crq d np1 pns12 vhb, uh pix pp-f pno12 vbr j, cc-acp d c-acp vbr j p-acp dt j.
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4585
Secondly, is it so that a dead Christian is even as good as no Christian at all;
Secondly, is it so that a dead Christian is even as good as no Christian At all;
ord, vbz pn31 av cst dt j np1 vbz av p-acp j p-acp av-dx np1 p-acp d;
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then learne hence my Brethren, what a dangerous thing it is to be a dead hearted Christian.
then Learn hence my Brothers, what a dangerous thing it is to be a dead hearted Christian.
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4587
First, all that we doe with a dead heart, 'tis as good as nothing; as Paul sayes of love;
First, all that we do with a dead heart, it's as good as nothing; as Paul Says of love;
ord, d cst pns12 vdb p-acp dt j n1, pn31|vbz p-acp j c-acp pix; c-acp np1 vvz pp-f n1;
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had we all faith, and all knowledge; yet if we have not love ▪ we are nothing, 1 Cor. 13. 2. Whatsoever we doe,had we all faith, and all knowledge; yet if we have not love ▪ we Are nothing, 1 Cor. 13. 2. Whatsoever we do,
vhd pns12 d n1, cc d n1; av cs pns12 vhb xx n1 ▪ pns12 vbr pix, vvn np1 crd crd r-crq pns12 vdb,
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if we doe not doe it out of love, all's nothing;
if we do not do it out of love, all's nothing;
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so I may say of life, whatsoever good duty we doe, if we doe not doe it with life;
so I may say of life, whatsoever good duty we do, if we do not do it with life;
av pns11 vmb vvi pp-f n1, r-crq j n1 pns12 vdb, cs pns12 vdb xx vdi pn31 p-acp n1;
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it is but a dead worke; and therefore it is no more then nothing;
it is but a dead work; and Therefore it is no more then nothing;
pn31 vbz p-acp dt j vvi; cc av pn31 vbz dx dc cs pix;
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4592
when the prophet David would doe good duties, so as to doe them to good purpose indeed, you shall see how he labours against a dead heart, Quicken me after thy loving kindnesse,
when the Prophet David would do good duties, so as to do them to good purpose indeed, you shall see how he labours against a dead heart, Quicken me After thy loving kindness,
c-crq dt n1 np1 vmd vdi j n2, av c-acp pc-acp vdi pno32 p-acp j n1 av, pn22 vmb vvi c-crq pns31 vvz p-acp dt j n1, vvb pno11 p-acp po21 j-vvg n1,
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so shall I keepe the Testimony of thy mouth, Psal. 119. 88. so we may say too, Lord quicken me after thy loving kindnesse, so shall I preach,so shall I keep the Testimony of thy Mouth, Psalm 119. 88. so we may say too, Lord quicken me After thy loving kindness, so shall I preach,
av vmb pns11 vvi dt n1 pp-f po21 n1, np1 crd crd av pns12 vmb vvi av, n1 vvb pno11 p-acp po21 j-vvg n1, av vmb pns11 vvi,
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so shall I heare, so shall I doe thy holy will, so shall I goe up and downe doing good;
so shall I hear, so shall I do thy holy will, so shall I go up and down doing good;
av vmb pns11 vvi, av vmb pns11 vdb po21 j n1, av vmb pns11 vvi a-acp cc p-acp vdg j;
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4595
now as long as a man does it with a dead heart, it is even all one as if a man had not done it at all;
now as long as a man does it with a dead heart, it is even all one as if a man had not done it At all;
av c-acp av-j c-acp dt n1 vdz pn31 p-acp dt j n1, pn31 vbz av d crd c-acp cs dt n1 vhd xx vdn pn31 p-acp d;
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a dead man is no man, as the Apostle sayes; God quickens the dead, and calls things that are not;
a dead man is no man, as the Apostle Says; God quickens the dead, and calls things that Are not;
dt j n1 vbz dx n1, c-acp dt n1 vvz; np1 vvz dt j, cc vvz n2 cst vbr xx;
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4597
marke, dead things are no things; so dead workes are no workes, as Solomon sayes.
mark, dead things Are no things; so dead works Are no works, as Solomon Says.
vvb, j n2 vbr dx n2; av j n2 vbr dx n2, c-acp np1 vvz.
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There is no worke, and no devise, and no wisdome, and no purpose in the grave whether thou goest;
There is no work, and no devise, and no Wisdom, and no purpose in the grave whither thou goest;
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that is, when men are dead, then they can doe nothing, so it is here; as long as we are dead, we can doe nothing.
that is, when men Are dead, then they can do nothing, so it is Here; as long as we Are dead, we can do nothing.
cst vbz, c-crq n2 vbr j, av pns32 vmb vdi pix, av pn31 vbz av; c-acp av-j c-acp pns12 vbr j, pns12 vmb vdi pix.
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True, because we have the life of sense and of nature, and of a naturall conscience in us;
True, Because we have the life of sense and of nature, and of a natural conscience in us;
j, c-acp pns12 vhb dt n1 pp-f n1 cc pp-f n1, cc pp-f dt j n1 p-acp pno12;
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we may counterfeit good workes as a painter may make a man. True he cannot make a living man;
we may counterfeit good works as a painter may make a man. True he cannot make a living man;
pns12 vmb vvi j n2 p-acp dt n1 vmb vvi dt n1. j pns31 vmbx vvi dt j-vvg n1;
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so as long as we are deadhearted, we doe but paint out good duties before God;
so as long as we Are deadhearted, we do but paint out good duties before God;
av c-acp av-j c-acp pns12 vbr j, pns12 vdb p-acp vvi av j n2 p-acp np1;
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all our Prayers are but painted prayers, all the good workes we doe, are but paint;
all our Prayers Are but painted Prayers, all the good works we do, Are but paint;
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there's none of them to the life; as God sayes of the Jewes; you will say they did very many good workes;
there's none of them to the life; as God Says of the Jews; you will say they did very many good works;
pc-acp|vbz pix pp-f pno32 p-acp dt n1; c-acp np1 vvz pp-f dt np2; pn22 vmb vvi pns32 vdd av d j n2;
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they fasted and prayed, and sacrificed, and many other things they did.
they fasted and prayed, and sacrificed, and many other things they did.
pns32 vvd cc vvd, cc vvn, cc d j-jn n2 pns32 vdd.
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But what sayes God? they are vanity, their workes are nothing, Isa. 41. 29. as a dead Corps;
But what Says God? they Are vanity, their works Are nothing, Isaiah 41. 29. as a dead Corpse;
p-acp r-crq vvz np1? pns32 vbr n1, po32 n2 vbr pix, np1 crd crd p-acp dt j n1;
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there be eyes, and nostrils and eares and mouth; But when the life is out, they are as good as nothing;
there be eyes, and nostrils and ears and Mouth; But when the life is out, they Are as good as nothing;
pc-acp vbi n2, cc n2 cc n2 cc n1; cc-acp c-crq dt n1 vbz av, pns32 vbr a-acp j c-acp pix;
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so it is with a dead heart; we may thinke we preach much, and study much, and heare much, and professe much, and doe much;
so it is with a dead heart; we may think we preach much, and study much, and hear much, and profess much, and do much;
av pn31 vbz p-acp dt j n1; pns12 vmb vvi pns12 vvb av-d, cc n1 av-d, cc vvi d, cc vvb d, cc vdb av-d;
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the truth is, we doe nothing. Secondly, all that we doe with a dead heart, it does not please God;
the truth is, we do nothing. Secondly, all that we do with a dead heart, it does not please God;
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God sayes, my Son give me thy heart, Prov. 23. 26. ye know the heart, that is primum vivens that's the first living thing in us;
God Says, my Son give me thy heart, Curae 23. 26. the know the heart, that is primum Living that's the First living thing in us;
np1 vvz, po11 n1 vvb pno11 po21 n1, np1 crd crd dt vvb dt n1, cst vbz fw-la vvz cst|vbz dt ord j-vvg n1 p-acp pno12;
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now if we give God never so many performances, yet if all our heart be not with them, what cares he for them all,
now if we give God never so many performances, yet if all our heart be not with them, what Cares he for them all,
av cs pns12 vvb np1 av-x av d n2, av cs d po12 n1 vbb xx p-acp pno32, r-crq vvz pns31 p-acp pno32 d,
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when they are a company of heartlesse things? when the Apostle had said, that to be fleshly minded is death, by and by he concludes;
when they Are a company of heartless things? when the Apostle had said, that to be fleshly minded is death, by and by he concludes;
c-crq pns32 vbr dt n1 pp-f j n2? c-crq dt n1 vhd vvn, cst pc-acp vbi j vvn vbz n1, p-acp cc a-acp pns31 vvz;
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so then sayes he, they that are in the flesh, cannot please God.
so then Says he, they that Are in the Flesh, cannot please God.
av av vvz pns31, pns32 cst vbr p-acp dt n1, vmbx vvi np1.
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Rom. 8. 8. would that please any of us, that one should come and rake up a dead stinking carcase,
Rom. 8. 8. would that please any of us, that one should come and rake up a dead stinking carcase,
np1 crd crd vmd d vvi d pp-f pno12, cst pi vmd vvi cc vvi a-acp dt j vvg n1,
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and lay it before us? no more can it please God, to lay a dead duty before his heavenly Majesty;
and lay it before us? no more can it please God, to lay a dead duty before his heavenly Majesty;
cc vvd pn31 p-acp pno12? av-dx dc vmb pn31 vvi np1, pc-acp vvi dt j n1 p-acp po31 j n1;
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ye know a dead carion it is loathsome, as long as life remaines in it, that's a sweet thing,
you know a dead carrion it is loathsome, as long as life remains in it, that's a sweet thing,
pn22 vvb dt j n1 pn31 vbz j, c-acp av-j c-acp n1 vvz p-acp pn31, d|vbz dt j n1,
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and it preserves it from stinking; and therefore the heathens called the soule the salt of every living thing;
and it preserves it from stinking; and Therefore the Heathens called the soul the salt of every living thing;
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because the life is a preserving thing it preserves a thing sweet; but when the life is gone out, presently it becomes odious;
Because the life is a preserving thing it preserves a thing sweet; but when the life is gone out, presently it becomes odious;
c-acp dt n1 vbz dt j-vvg n1 pn31 vvz dt n1 j; cc-acp c-crq dt n1 vbz vvn av, av-j pn31 vvz j;
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so is all that we doe, when we doe it with a dead heart, it is odious with God, it cannot be accepted of him; as the Apostle Peter speakes;
so is all that we do, when we do it with a dead heart, it is odious with God, it cannot be accepted of him; as the Apostle Peter speaks;
av vbz d cst pns12 vdb, c-crq pns12 vdb pn31 p-acp dt j n1, pn31 vbz j p-acp np1, pn31 vmbx vbi vvn pp-f pno31; c-acp dt n1 np1 vvz;
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Ye also as lively stones are built up a spirituall house a holy Priesthood, to offer up spirituall Sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2. 5. that is;You also as lively stones Are built up a spiritual house a holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by jesus christ, 1 Pet. 2. 5. that is;
pn22 av c-acp j n2 vbr vvn a-acp dt j n1 dt j n1, pc-acp vvi a-acp j n2, j p-acp np1 p-acp np1 np1, vvn np1 crd crd cst vbz;
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the Apostle had compared true Christians unto stones, now he correcteth himselfe, did I call true Christians stones? I pray doe not mistake me, I doe not meane for deadnesse, but for firmenesse;
the Apostle had compared true Christians unto stones, now he Correcteth himself, did I call true Christians stones? I pray do not mistake me, I do not mean for deadness, but for firmness;
dt n1 vhd vvn j np1 p-acp n2, av pns31 vvz px31, vdd pns11 vvi j np1 n2? pns11 vvb vdb xx vvi pno11, pns11 vdb xx vvi p-acp n1, cc-acp p-acp n1;
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a stone is a dead livelesse thing.
a stone is a dead Lifeless thing.
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O sayes he, ye must be stones I, but ye must take heed of deadnesse, ye must be lively, otherwise ye cannot offer acceptable sacrifices unto God;
O Says he, you must be stones I, but you must take heed of deadness, you must be lively, otherwise you cannot offer acceptable Sacrifices unto God;
sy vvz pns31, pn22 vmb vbi n2 pns11, cc-acp pn22 vmb vvi n1 pp-f n1, pn22 vmb vbi j, av pn22 vmbx vvi j n2 p-acp np1;
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this is even as if a Jew should have taken a dead sheep out of a dich,
this is even as if a Jew should have taken a dead sheep out of a do,
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and laid it on Gods Altar. This is abomination to God; even so are dead doings to Almighty God;
and laid it on God's Altar. This is abomination to God; even so Are dead doings to Almighty God;
cc vvd pn31 p-acp npg1 n1. d vbz n1 p-acp np1; av av vbr j n2-vdg p-acp np1 np1;
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as Vinagar to the teeth, and smoke to the eyes. as Vinagar to the teeth, and smoke to the eyes.
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so is a sluggard to him that sends him, Prov. 10. 26. that is, when a Master sends a servant on his errand,so is a sluggard to him that sends him, Curae 10. 26. that is, when a Master sends a servant on his errand,
av vbz dt n1 p-acp pno31 cst vvz pno31, np1 crd crd cst vbz, c-crq dt n1 vvz dt n1 p-acp po31 n1,
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if he goe dully about it, even as if he had no life nor heart in him at all, to doe his Masters businesse;
if he go dully about it, even as if he had no life nor heart in him At all, to do his Masters business;
cs pns31 vvb av-j p-acp pn31, av c-acp cs pns31 vhd dx n1 ccx n1 p-acp pno31 p-acp d, pc-acp vdi po31 ng1 n1;
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this will not please him, nay, it will offend him, as smoke does the eyes; or as Vinegar does the teeth.
this will not please him, nay, it will offend him, as smoke does the eyes; or as Vinegar does the teeth.
d vmb xx vvi pno31, uh-x, pn31 vmb vvi pno31, p-acp n1 vdz dt n2; cc c-acp n1 vdz dt n2.
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it will make him looke with a sowre looke upon such a servant, so beloved when God bids us serve him, in all our wayes may be we are not so grosse,
it will make him look with a sour look upon such a servant, so Beloved when God bids us serve him, in all our ways may be we Are not so gross,
pn31 vmb vvi pno31 vvi p-acp dt j n1 p-acp d dt n1, av vvn c-crq np1 vvz pno12 vvi pno31, p-acp d po12 n2 vmb vbi pns12 vbr xx av j,
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as not to goe about it at all.
as not to go about it At all.
c-acp xx pc-acp vvi p-acp pn31 p-acp d.
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But we goe about it with a dull and a dead heart, this does not please God one whit,
But we go about it with a dull and a dead heart, this does not please God one whit,
cc-acp pns12 vvb p-acp pn31 p-acp dt j cc dt j n1, d vdz xx vvi np1 crd n1,
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nay, he takes it ill that we should thinke he will accept it at our hands;
nay, he Takes it ill that we should think he will accept it At our hands;
uh-x, pns31 vvz pn31 j-jn cst pns12 vmd vvi pns31 vmb vvi pn31 p-acp po12 n2;
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as when the Jews had no heart to Gods holy and pure worship, it was too chargeable to them, it put them to too much charges;
as when the jews had no heart to God's holy and pure worship, it was too chargeable to them, it put them to too much charges;
c-acp c-crq dt np2 vhd dx n1 p-acp npg1 j cc j n1, pn31 vbds av j p-acp pno32, pn31 vvd pno32 p-acp av d n2;
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4635
what a whole sheep, and a whole lamb every morning, besides many whole ones at other times, whole Bullocks, whole Oxen,
what a Whole sheep, and a Whole lamb every morning, beside many Whole ones At other times, Whole Bullocks, Whole Oxen,
r-crq dt j-jn n1, cc dt j-jn n1 d n1, p-acp d j-jn pi2 p-acp j-jn n2, j-jn n2, j-jn n2,
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and whole Goates, this was even as death to them, they went up to Gods Temple with a dead heart,
and Whole Goats, this was even as death to them, they went up to God's Temple with a dead heart,
cc j-jn n2, d vbds av p-acp n1 p-acp pno32, pns32 vvd a-acp p-acp ng1 n1 p-acp dt j n1,
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4637
nay, they thought much to give him of the best, they gave him the torne & the maimed, now mark what he says;
nay, they Thought much to give him of the best, they gave him the torn & the maimed, now mark what he Says;
uh-x, pns32 vvd av-d pc-acp vvi pno31 pp-f dt js, pns32 vvd pno31 dt n1 cc dt j-vvn, av vvb r-crq pns31 vvz;
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4638
should I accept this at your hand, saith the Lord, Malac. 1. 13. He took it ill, they should thinke he would accept it,should I accept this At your hand, Says the Lord, Malachi 1. 13. He took it ill, they should think he would accept it,
vmd pns11 vvi d p-acp po22 n1, vvz dt n1, np1 crd crd pns31 vvd pn31 av-jn, pns32 vmd vvi pns31 vmd vvi pn31,
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4639
so when we thinke much to be so precise and so strict, to pray so much, to heare so much, to minde him so much,
so when we think much to be so precise and so strict, to pray so much, to hear so much, to mind him so much,
av c-crq pns12 vvb av-d pc-acp vbi av j cc av j, pc-acp vvi av av-d, pc-acp vvi av av-d, pc-acp vvi pno31 av av-d,
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4640
and to deny our selves so much, to watch so much over our hearts, to humble our selves so much, what? may we not keep one lust? may we have no more liberty then so? may be we doe some thing this way,
and to deny our selves so much, to watch so much over our hearts, to humble our selves so much, what? may we not keep one lust? may we have no more liberty then so? may be we do Some thing this Way,
cc pc-acp vvi po12 n2 av av-d, pc-acp vvi av av-d p-acp po12 n2, pc-acp vvi po12 n2 av av-d, q-crq? vmb pns12 xx vvi crd n1? vmb pns12 vhb dx dc n1 av av? vmb vbb pns12 vdb d n1 d n1,
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but God knowes how with a dead heart it is, the Lord takes it ill, that we should hope he will accept this at our hands.
but God knows how with a dead heart it is, the Lord Takes it ill, that we should hope he will accept this At our hands.
cc-acp np1 vvz c-crq p-acp dt j n1 pn31 vbz, dt n1 vvz pn31 av-jn, cst pns12 vmd vvi pns31 vmb vvi d p-acp po12 n2.
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Thirdly, all that we doe with a dead heart, it cannot yeeld us any comfort true if we were quickened up towards God,
Thirdly, all that we do with a dead heart, it cannot yield us any Comfort true if we were quickened up towards God,
ord, d cst pns12 vdb p-acp dt j n1, pn31 vmbx vvb pno12 d n1 j cs pns12 vbdr vvn a-acp p-acp np1,
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if we served God with all our heart and soule and life, this would comfort us indeed;
if we served God with all our heart and soul and life, this would Comfort us indeed;
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4644
to seeke him daily in a lively manner, to goe into his presence with all our minde;
to seek him daily in a lively manner, to go into his presence with all our mind;
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if we went eagerly a dayes to the throne of grace, if we were earnest in prayer, earnest against sinne, earnest for all goodnesse, this were a signe of his favour,
if we went eagerly a days to the throne of grace, if we were earnest in prayer, earnest against sin, earnest for all Goodness, this were a Signen of his favour,
cs pns12 vvd av-j dt n2 p-acp dt n1 pp-f n1, cs pns12 vbdr j p-acp n1, j p-acp n1, j p-acp d n1, d vbdr dt n1 pp-f po31 n1,
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4646
and a Testimony of the true grace of life this would comfort our hearts exceedingly; this would breed peace in our conscience as the Apostle speakes.
and a Testimony of the true grace of life this would Comfort our hearts exceedingly; this would breed peace in our conscience as the Apostle speaks.
cc dt n1 pp-f dt j n1 pp-f n1 d vmd vvi po12 n2 av-vvg; d vmd vvi n1 p-acp po12 n1 p-acp dt n1 vvz.
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To be spiritually minded is life and Peace, Rom. 8. 6. there's life, and therefore there is peace. The reason is thus;To be spiritually minded is life and Peace, Rom. 8. 6. there's life, and Therefore there is peace. The reason is thus;
pc-acp vbi av-j vvn vbz n1 cc n1, np1 crd crd pc-acp|vbz n1, cc av pc-acp vbz n1. dt n1 vbz av;
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because lively works alone can truely pacifie conscience;
Because lively works alone can truly pacify conscience;
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4649
when a man hath beene a professour all his dayes, and done never so many things;
when a man hath been a professor all his days, and done never so many things;
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yet if the conscience can say, yea, but all these are dead workes, all this while I have gone on with a dead - heart, this fowles the conscience;
yet if the conscience can say, yea, but all these Are dead works, all this while I have gone on with a dead - heart, this fowls the conscience;
av cs dt n1 vmb vvi, uh, cc-acp d d vbr j n2, d d cs pns11 vhb vvn a-acp p-acp dt j - n1, d n2 dt n1;
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it can never have true peace.
it can never have true peace.
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How much more shall the blood of Christ purge your conscience from dead workes, to serve the living God, Heb. 9. 14. it shall purge the conscience from dead workes; dead workes foule the conscience;How much more shall the blood of christ purge your conscience from dead works, to serve the living God, Hebrew 9. 14. it shall purge the conscience from dead works; dead works foul the conscience;
c-crq av-d av-dc vmb dt n1 pp-f np1 vvb po22 n1 p-acp j n2, pc-acp vvi dt j-vvg np1, np1 crd crd pn31 vmb vvi dt n1 p-acp j n2; j n2 j dt n1;
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whether they be dead for matter or manner;
whither they be dead for matter or manner;
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sinne is a dead worke for matter, and good duties heartlessely done are dead workes for manner; now both fowle the conscience; the conscience remaines under guilt; continues without peace; it is an ill conscience;
sin is a dead work for matter, and good duties heartlessely done Are dead works for manner; now both fowl the conscience; the conscience remains under guilt; continues without peace; it is an ill conscience;
n1 vbz dt j vvb p-acp n1, cc j n2 av-j vdp vbr j n2 p-acp n1; av d n1 dt n1; dt n1 vvz p-acp n1; vvz p-acp n1; pn31 vbz dt j-jn n1;
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why? because the conscience knowes it hath the living God to serve that will not like of such workes;
why? Because the conscience knows it hath the living God to serve that will not like of such works;
q-crq? c-acp dt n1 vvz pn31 vhz dt j-vvg np1 pc-acp vvi cst vmb xx av-j pp-f d n2;
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4656
when a man payes in his rents onely by halves, or by dribblets or with light money, the Kings receiver will not give him an acquittance;
when a man pays in his rends only by halves, or by driblets or with Light money, the Kings receiver will not give him an acquittance;
c-crq dt n1 vvz p-acp po31 n2 av-j p-acp n2-jn, cc p-acp n2 cc p-acp j n1, dt ng1 n1 vmb xx vvi pno31 dt n1;
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4657
my brethren, conscience is Gods receiver, no wonder it does not give you an acquittance, when ye pay in onely wash duties, clipt obedience;
my brothers, conscience is God's receiver, no wonder it does not give you an acquittance, when you pay in only wash duties, clipped Obedience;
po11 n2, n1 vbz ng1 n1, dx n1 pn31 vdz xx vvi pn22 dt n1, c-crq pn22 vvb p-acp av-j vvi n2, vvn n1;
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if ye served God with life, conscience would give you an acquittance; when ye have prayed, it would give you an acquittance;
if you served God with life, conscience would give you an acquittance; when you have prayed, it would give you an acquittance;
cs pn22 vvd np1 p-acp n1, n1 vmd vvi pn22 dt n1; c-crq pn22 vhb vvn, pn31 vmd vvi pn22 dt n1;
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4659
when ye have done a dayes worke in his harvest, it would acknowledge the receipt of it,
when you have done a days work in his harvest, it would acknowledge the receipt of it,
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4660
well done good and faithfull servant; it is well done in some measure. This made Paul full of life every day.
well done good and faithful servant; it is well done in Some measure. This made Paul full of life every day.
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Herein doe I exercise my selfe to have always a conscience void of offence towards God, Herein do I exercise my self to have always a conscience void of offence towards God,
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and towards men, Act. 24. 16. that is, I doe not onely goe on in good duties both towards God and towards men,and towards men, Act. 24. 16. that is, I do not only go on in good duties both towards God and towards men,
cc p-acp n2, n1 crd crd cst vbz, pns11 vdb xx av-j vvi a-acp p-acp j n2 av-d p-acp np1 cc p-acp n2,
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4663
but this I doe always, I do even exercise my selfe, that I may have an acquittance from mine owne conscience when I have done;
but this I do always, I do even exercise my self, that I may have an acquittance from mine own conscience when I have done;
cc-acp d pns11 vdb av, pns11 vdb av vvi po11 n1, cst pns11 vmb vhi dt n1 p-acp po11 d n1 c-crq pns11 vhb vdn;
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4664
that my conscience may give me a true discharge; well done, I have done well in some measure;
that my conscience may give me a true discharge; well done, I have done well in Some measure;
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now as long as we are dead-hearted and hollow in Gods wayes, our conscience can never give us a discharge, no marvell, that so few of us have Peace of conscience,
now as long as we Are deadhearted and hollow in God's ways, our conscience can never give us a discharge, no marvel, that so few of us have Peace of conscience,
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when we are so dead - hearted as we are;
when we Are so dead - hearted as we Are;
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if we would stirre up our selves to serve God with all heart and life, we should have Peace;
if we would stir up our selves to serve God with all heart and life, we should have Peace;
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but till this will be once, we can never looke to have Peace and comfort.
but till this will be once, we can never look to have Peace and Comfort.
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Fourthly, Though we have comfort in time of prosperity, yet we cannot have comfort in affliction,
Fourthly, Though we have Comfort in time of Prosperity, yet we cannot have Comfort in affliction,
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if we be of a dead heart;
if we be of a dead heart;
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how many are there that seeme to have comfort while they are well, but when they come to be sick,
how many Are there that seem to have Comfort while they Are well, but when they come to be sick,
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and at deaths doore, then they are all to peeces? then they see they have no grace, no faith, no good cards to shew;
and At death's door, then they Are all to Pieces? then they see they have no grace, no faith, no good cards to show;
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then they are stript stark naked, then their conscience sees what they are; O, I am a wretch;
then they Are stripped stark naked, then their conscience sees what they Are; Oh, I am a wretch;
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how have I deceived my self;
how have I deceived my self;
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so beloved, though we have comfort in time of prosperity, yet if we be deadhearted, we can have no comfort in affliction.
so Beloved, though we have Comfort in time of Prosperity, yet if we be deadhearted, we can have no Comfort in affliction.
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As David sayes, this is my comfort in affliction, thy word hath quickened me, Psal. 119. 50. when the word of God hath quickened our hearts,
As David Says, this is my Comfort in affliction, thy word hath quickened me, Psalm 119. 50. when the word of God hath quickened our hearts,
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and made us lively in all manner of goodnesse, this will yeeld us comfort in affliction.
and made us lively in all manner of Goodness, this will yield us Comfort in affliction.
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But if we be dead to all spirituall wayes, though we scramble up hopes now, they will not hold when affliction comes;
But if we be dead to all spiritual ways, though we scramble up hope's now, they will not hold when affliction comes;
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now what a fearefull thing is't we shall all come to affliction ere long; for man is borne to trouble as the sparks that fly upward, as Job speakes;
now what a fearful thing is't we shall all come to affliction ere long; for man is born to trouble as the sparks that fly upward, as Job speaks;
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nay we know not how soone; man knoweth not his time as Solomon speakes;
nay we know not how soon; man Knoweth not his time as Solomon speaks;
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but as the Fishes are caught in an evill Net, so are the Sonnes of men snared in an evill time,
but as the Fish Are caught in an evil Net, so Are the Sons of men snared in an evil time,
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when it falleth suddenly on them. And God onely knowes what sore afflictions we may have;
when it falls suddenly on them. And God only knows what soar afflictions we may have;
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the Cup of affliction is in Gods hand, and he tempers it and powres it out as his pleasure is.
the Cup of affliction is in God's hand, and he tempers it and Powers it out as his pleasure is.
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I say what a fearfull thing is it not to have comfort then;
I say what a fearful thing is it not to have Comfort then;
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then we have most need of comfort, and if we have not comfort then, we are utterly undone;
then we have most need of Comfort, and if we have not Comfort then, we Are utterly undone;
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now my brethren it is not a dead dull profession will yeeld us comfort then? Let us thinke of this;
now my brothers it is not a dead dull profession will yield us Comfort then? Let us think of this;
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as God sayes, What will ye doe in your day of visitation? to Whom will ye flye for helpe then? Isa. 10. 3. so may I say,
as God Says, What will you do in your day of Visitation? to Whom will you fly for help then? Isaiah 10. 3. so may I say,
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though ye can be quiet and comfortable enough now, in the dayes of health and peace, your deadnesse does not trouble you now;
though you can be quiet and comfortable enough now, in the days of health and peace, your deadness does not trouble you now;
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but what will ye doe in the dayes of visitation? doe but consider what a sorry comfort ye shall have then;
but what will you do in the days of Visitation? do but Consider what a sorry Comfort you shall have then;
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4690
assuredly a dead heart will assord not a syllable of true comfort then. Fifthly, we can never blesse God with a dead heart;
assuredly a dead heart will assord not a syllable of true Comfort then. Fifthly, we can never bless God with a dead heart;
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a dead heart is not able to affirme upon any good ground that God is his,
a dead heart is not able to affirm upon any good ground that God is his,
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or that the promise is his; or that Christ is his;
or that the promise is his; or that christ is his;
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the soule knowes Christ is a quickening spirit, and they that have him, are quickened up by him, the promise is a promise of life,
the soul knows christ is a quickening Spirit, and they that have him, Are quickened up by him, the promise is a promise of life,
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4694
and they cannot be dead that are the possessors of it, we cannot blesse God either for love or mercy or grace,
and they cannot be dead that Are the Possessors' of it, we cannot bless God either for love or mercy or grace,
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or any thing else, when we would blesse God for any of these things, the deadnesse of heart, it will be objected to us, O I am so dead, that how can I hope that these things belong unto me? Let my soule live, and it shall praise thee, Psal. 119. 175. when the soule is alive towards God, then it can praise God;
or any thing Else, when we would bless God for any of these things, the deadness of heart, it will be objected to us, Oh I am so dead, that how can I hope that these things belong unto me? Let my soul live, and it shall praise thee, Psalm 119. 175. when the soul is alive towards God, then it can praise God;
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4696
then it knowes all the good it hath, it hath it in mercy; doubting and deadnesse doe ever goe together, or it's a great marvell.
then it knows all the good it hath, it hath it in mercy; doubting and deadness do ever go together, or it's a great marvel.
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4697
And indeed what is deadnesse of heart towards Christ, and all his holy Gospell, but a secret doubting whether it have any part in it or no;
And indeed what is deadness of heart towards christ, and all his holy Gospel, but a secret doubting whither it have any part in it or no;
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4698
as when a poore man sees a rich treasure, it does but dead him the more,
as when a poor man sees a rich treasure, it does but dead him the more,
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because he sees no interest he hath in it;
Because he sees no Interest he hath in it;
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if he could see he had an interest in it, this would quicken up his heart,
if he could see he had an Interest in it, this would quicken up his heart,
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and put it out of it's dumps.
and put it out of it's dumps.
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4702
And is not this now a miserable condition when a man cannot praise God? if he pray, it is but in a sorry manner, no life, no heart at all.
And is not this now a miserable condition when a man cannot praise God? if he pray, it is but in a sorry manner, no life, no heart At all.
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4703
But for blessing and praising of God, that he cannot doe at all, except he be in a fooles paradise;
But for blessing and praising of God, that he cannot do At all, except he be in a Fools paradise;
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and dreame of a false gift.
and dream of a false gift.
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This is a dreadfull condition, when we are hindred from that which God most delighteth in;
This is a dreadful condition, when we Are hindered from that which God most delights in;
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4706
what is there that more delighteth God, then to blesse him and praise him? The Lord sayes we never honour him otherwise, who so offereth me praise, he glorifieth me, Psal. 50. 23. now we can never offer God praise, except our heart live
what is there that more delights God, then to bless him and praise him? The Lord Says we never honour him otherwise, who so Offereth me praise, he Glorifieth me, Psalm 50. 23. now we can never offer God praise, except our heart live
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4707
Sixthly, Religion is a very irksome thing unto us, as long as we are dead-hearted;
Sixthly, Religion is a very irksome thing unto us, as long as we Are deadhearted;
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4708
what is it that takes away the grievousnesse of it, but a lively heart? when the heart is dead, it must needs be very tedious;
what is it that Takes away the grievousness of it, but a lively heart? when the heart is dead, it must needs be very tedious;
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4709
very tedious to be thinking of God, to be meditating of death or the world to come;
very tedious to be thinking of God, to be meditating of death or the world to come;
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4710
to be imployed in prayer, to be constant in the humbling of the soule, or the abstaining from our naturall inclinations, to be discoursing of repentance,
to be employed in prayer, to be constant in the humbling of the soul, or the abstaining from our natural inclinations, to be discoursing of Repentance,
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or studying of Gods heavenly Kingdome;
or studying of God's heavenly Kingdom;
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4712
to be imployed in the word, or to goe through dirty and frozen wayes to it, to goe and repeate it in our Families or to urge it upon our hearts, O what weary tedious duties are these,
to be employed in the word, or to go through dirty and frozen ways to it, to go and repeat it in our Families or to urge it upon our hearts, Oh what weary tedious duties Are these,
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4713
when the heart is a dead heart!
when the heart is a dead heart!
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This is the reason why the world lets them all generally alone, and never troubles their hearts with them at all,
This is the reason why the world lets them all generally alone, and never Troubles their hearts with them At all,
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4715
because they have no life in them; and many that are better minded, fend them very tedious, because they are dead-hearted;
Because they have no life in them; and many that Are better minded, fend them very tedious, Because they Are deadhearted;
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4716
as Solomon sayes, correction is grievous to him that forsaketh the way, Prov. 15. 10. now as long as we are out of the way of life,
as Solomon Says, correction is grievous to him that Forsaketh the Way, Curae 15. 10. now as long as we Are out of the Way of life,
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4717
while we are dead-hearted, we forsake the right way, and therefore correction is grievous unto us,
while we Are deadhearted, we forsake the right Way, and Therefore correction is grievous unto us,
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4718
nay, all the commandements of God are grievous unto us;
nay, all the Commandments of God Are grievous unto us;
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4719
does a dead heart rejoyce to goe to Prayer? nay, generally he is loth to goe to it;
does a dead heart rejoice to go to Prayer? nay, generally he is loath to go to it;
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4720
is he glad that the Sermon Bell rings; is he glad at an opportunity to doe good? nay, does he not shrinke,
is he glad that the Sermon Bell rings; is he glad At an opportunity to do good? nay, does he not shrink,
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4721
and winch, and draw back? we see thus in the Jewes, how irksome the Sabbath was to them,
and winch, and draw back? we see thus in the Jews, how irksome the Sabbath was to them,
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4722
when they were held from buying and selling;
when they were held from buying and selling;
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4723
O that the Sabbath were over, Am. 8. 5. it may be men doe not finde the Sabbath so tedious now,O that the Sabbath were over, Am. 8. 5. it may be men do not find the Sabbath so tedious now,
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4724
because they help themselves by talking of the world, by taking liberty that way;
Because they help themselves by talking of the world, by taking liberty that Way;
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4725
but if they were held to it, as they ought to be, would they not wish it to be over, The like we may see in the young man, what an irksome thing was it to him, to heare that he must fell away all? the Text sayes, he was sad at that saying, Mark. 10. 22. now is not this too a very hideous thing to be dead-hearted,
but if they were held to it, as they ought to be, would they not wish it to be over, The like we may see in the young man, what an irksome thing was it to him, to hear that he must fell away all? the Text Says, he was sad At that saying, Mark. 10. 22. now is not this too a very hideous thing to be deadhearted,
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when it makes all the wayes of God tedious? nothing should be more delightfull unto us then they; they are perfect freedome;
when it makes all the ways of God tedious? nothing should be more delightful unto us then they; they Are perfect freedom;
c-crq pn31 vvz d dt n2 pp-f np1 j? pix vmd vbi av-dc j p-acp pno12 av pns32; pns32 vbr j n1;
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there is great reward in them, they are the best wayes in the world; all his wayes are wayes of pleasantnesse, and all his pathes are peace;
there is great reward in them, they Are the best ways in the world; all his ways Are ways of pleasantness, and all his paths Are peace;
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(19) sermon (DIV2)
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and if we were quickened in our hearts, we would say so too; as the Apostle speakes;
and if we were quickened in our hearts, we would say so too; as the Apostle speaks;
cc cs pns12 vbdr vvn p-acp po12 n2, pns12 vmd vvi av av; c-acp dt n1 vvz;
(19) sermon (DIV2)
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when he had said, that none of Gods Commandements are grievous; 1 Joh. 5. 3. in the next words he gives a reason of it;
when he had said, that none of God's commandments Are grievous; 1 John 5. 3. in the next words he gives a reason of it;
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O sayes he, He that is borne of God overcometh the world;
Oh Says he, He that is born of God Overcometh the world;
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that is, he that hath the life in him that cometh from above, he hath gotten above the world, he hath past all the irksomnesse of them.
that is, he that hath the life in him that comes from above, he hath got above the world, he hath passed all the irksomnesse of them.
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The irksomenesse of any commandement, does not lie in the commandement, that is sweet and pleasant,
The irksomeness of any Commandment, does not lie in the Commandment, that is sweet and pleasant,
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but it lyes in the deadnesse of the heart; a dead heart will ever count them grievous.
but it lies in the deadness of the heart; a dead heart will ever count them grievous.
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Seventhly, as religion is an irksome thing to a dead heart, so a dead heart, if it should take it up, it will in the end be weary of it;
Seventhly, as Religion is an irksome thing to a dead heart, so a dead heart, if it should take it up, it will in the end be weary of it;
crd, c-acp n1 vbz dt j n1 p-acp dt j n1, av dt j n1, cs pn31 vmd vvi pn31 a-acp, pn31 vmb p-acp dt n1 vbb j pp-f pn31;
(19) sermon (DIV2)
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as we see in the example of Israel when they grew to be dead-hearted towards God, at last they were weary of his worship, they went and devised othergets worships,
as we see in the Exampl of Israel when they grew to be deadhearted towards God, At last they were weary of his worship, they went and devised othergets worships,
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(19) sermon (DIV2)
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an easier kinde of religion, they were weary of his.
an Easier kind of Religion, they were weary of his.
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Thou hast beene weary of me, O Israel, Isa. 43. 22. we see this in Judah too.Thou hast been weary of me, Oh Israel, Isaiah 43. 22. we see this in Judah too.
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Behold what a wearinesse is it? Mal. 1. 13. this is too plaine and palpable;Behold what a weariness is it? Malachi 1. 13. this is too plain and palpable;
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(19) sermon (DIV2)
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how are we growne weary of God, and of his pure service? we have had the Gospell so long, till we are even weary of it;
how Are we grown weary of God, and of his pure service? we have had the Gospel so long, till we Are even weary of it;
q-crq vbr pns12 vvn j pp-f np1, cc pp-f po31 j n1? pns12 vhb vhn dt n1 av av-j, c-acp pns12 vbr av j pp-f pn31;
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weary of sanctity, weary of spirituall truth;
weary of sanctity, weary of spiritual truth;
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whence are all innovations but because people are weary of the old way? many that have been very forward in preaching,
whence Are all innovations but Because people Are weary of the old Way? many that have been very forward in preaching,
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(19) sermon (DIV2)
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and in hearing, and very zealous of good courses, they begin to abate, to side with the times, to remit of their former strictnesse;
and in hearing, and very zealous of good courses, they begin to abate, to side with the times, to remit of their former strictness;
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(19) sermon (DIV2)
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whence is all this? whence is it that we see so many apostates, that once loved good people, now doe not;
whence is all this? whence is it that we see so many apostates, that once loved good people, now do not;
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once were very zelous against disorders, now are not; once were against humane devises, now are not;
once were very zealous against disorders, now Are not; once were against humane devises, now Are not;
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4745
now they can brook any thing well enough;
now they can brook any thing well enough;
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they are weary of their first pitch, they were wound up too high, now they let themselves downe againe;
they Are weary of their First pitch, they were wound up too high, now they let themselves down again;
pns32 vbr j pp-f po32 ord n1, pns32 vbdr vvn a-acp av j, av pns32 vvb px32 a-acp av;
(19) sermon (DIV2)
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all this is because men have no life in them; they are dead to what they did professe;
all this is Because men have no life in them; they Are dead to what they did profess;
d d vbz c-acp n2 vhb dx n1 p-acp pno32; pns32 vbr j p-acp r-crq pns32 vdd vvi;
(19) sermon (DIV2)
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you shall see many a man smitten at the word, and there he is knockt downe,
you shall see many a man smitten At the word, and there he is knocked down,
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(19) sermon (DIV2)
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and sees what wretched courses he hath taken that will lead him to hell;
and sees what wretched courses he hath taken that will led him to hell;
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(19) sermon (DIV2)
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well, he goes and reformes and growes very precise, and now there shall not be a Sermon but hee'l heare it.
well, he Goes and reforms and grows very precise, and now there shall not be a Sermon but he'll hear it.
av, pns31 vvz cc vvz cc vvz av j, cc av pc-acp vmb xx vbi dt n1 cc-acp pns31|vmb vvi pn31.
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There shall not be any good Christian duty, but he will take it up, hee'l leave his old acquaintance, hee'le joyne himselfe to good people, hee'le have very good orders in his Family; all this is well; if't would hold;
There shall not be any good Christian duty, but he will take it up, he'll leave his old acquaintance, he'll join himself to good people, he'll have very good order in his Family; all this is well; ifed would hold;
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(19) sermon (DIV2)
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I but if this man doe not goe on to get the grace of life, in the end hee'le be weary;
I but if this man do not go on to get the grace of life, in the end he'll be weary;
pns11 p-acp cs d n1 vdb xx vvi p-acp pc-acp vvi dt n1 pp-f n1, p-acp dt n1 pns31|vmb vbi j;
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a dead heart be it never so forward, it will end in wearinesse. It is meerely for want of quickening, that any man growes weary of well-doing; as the Apostle sayes;
a dead heart be it never so forward, it will end in weariness. It is merely for want of quickening, that any man grows weary of welldoing; as the Apostle Says;
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Be not weary of well-doing, for in due time, ye shall reap, if ye faint not, Gal. 6. 9. take heed ye doe not let quickening goe;Be not weary of welldoing, for in due time, you shall reap, if you faint not, Gal. 6. 9. take heed you do not let quickening go;
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(19) sermon (DIV2)
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if ye let your quickening goe, directly you'le grow weary;
if you let your quickening go, directly You'll grow weary;
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(19) sermon (DIV2)
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4756
if ye suffer your selves to faint, if ye doe not get aqua-vitae, to cure your fainting sits; you'le be weary of well-doing;
if you suffer your selves to faint, if you do not get Aquavitae, to cure your fainting sits; You'll be weary of welldoing;
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(19) sermon (DIV2)
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now beloved what a pitifull thing is this, that we should be weary of welldoing? if any of us have begun to doe well, O how should we labour, that we may never grow weary;
now Beloved what a pitiful thing is this, that we should be weary of welldoing? if any of us have begun to do well, Oh how should we labour, that we may never grow weary;
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(19) sermon (DIV2)
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how ever things goe, though persecution arise, what ever dealings we meet with at the hands of the wicked world, yet never to give in;
how ever things go, though persecution arise, what ever dealings we meet with At the hands of the wicked world, yet never to give in;
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what ever flesh and bloud say, what ever discouragements we meet with, from without or from within, we should earnestly labour, that we may never be weary of wel-doing;
what ever Flesh and blood say, what ever discouragements we meet with, from without or from within, we should earnestly labour, that we may never be weary of welldoing;
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(19) sermon (DIV2)
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4760
never weary of preaching to their conscience, never weary of attending on the word, or of preaching of our hearts,
never weary of preaching to their conscience, never weary of attending on the word, or of preaching of our hearts,
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(19) sermon (DIV2)
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or of resisting of sinne, or of redeeming our time, or of keeping our garments, never weary of washing our hands in innocency,
or of resisting of sin, or of redeeming our time, or of keeping our garments, never weary of washing our hands in innocency,
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(19) sermon (DIV2)
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and keeping of our selves, that the wicked one touch us not;
and keeping of our selves, that the wicked one touch us not;
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(19) sermon (DIV2)
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and therefore what a dangerous thing is it to be deadhearted? for that's the high way, to be weary of welldoing at the last.
and Therefore what a dangerous thing is it to be deadhearted? for that's the high Way, to be weary of welldoing At the last.
cc av q-crq dt j n1 vbz pn31 pc-acp vbi j? p-acp d|vbz dt j n1, pc-acp vbi j pp-f vvg p-acp dt ord.
(19) sermon (DIV2)
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This then is the second use, that we are to make of this point; to see what a dangerous thing it is to be a dead Christian.
This then is the second use, that we Are to make of this point; to see what a dangerous thing it is to be a dead Christian.
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REVEL. 3. 1. And art Dead. I Come now to the fourth thing, and that is this;
REVEL. 3. 1. And art Dead. I Come now to the fourth thing, and that is this;
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(20) sermon (DIV2)
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4766
what it is to be aliving Christian. First, I will describe it by the efficient cause. Secondly, by the Instrumentall cause.
what it is to be aliving Christian. First, I will describe it by the efficient cause. Secondly, by the Instrumental cause.
q-crq pn31 vbz pc-acp vbi j njp. ord, pns11 vmb vvi pn31 p-acp dt j n1. ord, p-acp dt j n1.
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Thirdly, by the parts of it. For the first, the efficient cause that makes one a liveing Christian, is God;
Thirdly, by the parts of it. For the First, the efficient cause that makes one a living Christian, is God;
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(20) sermon (DIV2)
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as the Psalmist sayes, he is the fountaine of life, Psal. 36. 9. He is the fountaine of al life;
as the Psalmist Says, he is the fountain of life, Psalm 36. 9. He is the fountain of all life;
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it is he that makes one a living man.
it is he that makes one a living man.
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He giveth life and breath to all, Act. 17. 25. if he should take away our naturall life, we dye and turne againe unto our earth;He gives life and breath to all, Act. 17. 25. if he should take away our natural life, we die and turn again unto our earth;
pns31 vvz n1 cc n1 p-acp d, n1 crd crd cs pns31 vmd vvi av po12 j n1, pns12 vvb cc vvi av p-acp po12 n1;
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as long as he breatheth on us we live;
as long as he breathes on us we live;
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as Elihu speakes, the breath of the Almighty gives me life, Job. 33. 4. yea all the world would be a dead Chaos,
as Elihu speaks, the breath of the Almighty gives me life, Job. 33. 4. yea all the world would be a dead Chaos,
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(20) sermon (DIV2)
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if he did not quicken it; there's a kinde of life in every thing that hath being.
if he did not quicken it; there's a kind of life in every thing that hath being.
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4774
But it would be a dead Masse, if he did not concurre with it;
But it would be a dead Mass, if he did not concur with it;
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(20) sermon (DIV2)
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4775
what is money, and meat, and clothes, and friends, and life, and health it selfe? men thinke they are well to live when they have them all.
what is money, and meat, and clothes, and Friends, and life, and health it self? men think they Are well to live when they have them all.
q-crq vbz n1, cc n1, cc n2, cc n2, cc n1, cc n1 pn31 n1? n2 vvb pns32 vbr av pc-acp vvi c-crq pns32 vhb pno32 d.
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True, if he blesse them and quicken them unto us;
True, if he bless them and quicken them unto us;
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(20) sermon (DIV2)
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4777
but if he be wanting to them, they are dead things, and can doe us no good;
but if he be wanting to them, they Are dead things, and can do us not good;
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4778
nay, the word of life it self, it is but a dead letter without him, all the ordinances of God, we see they Minister life to some,
nay, the word of life it self, it is but a dead Letter without him, all the ordinances of God, we see they Minister life to Some,
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(20) sermon (DIV2)
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4779
because God puts life into them, but if he doe not put life into them, they are sappelesse and cadaverous things;
Because God puts life into them, but if he do not put life into them, they Are sappelesse and cadaverous things;
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so that God is the author, even of our naturall life;
so that God is the author, even of our natural life;
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4781
as John sayes, in him is life, and his life is the life of men, Joh. 1. 4. in him we live,
as John Says, in him is life, and his life is the life of men, John 1. 4. in him we live,
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4782
and move and have our being;
and move and have our being;
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4783
and therefore it is a great sinne not to be thankfull to him for our naturall life;
and Therefore it is a great sin not to be thankful to him for our natural life;
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4784
David blesses God for his naturall life very often;David Blesses God for his natural life very often;
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4785
life is a very great blessing, a poor thing that hath life, a living dog, is better then a dead Lyon.
life is a very great blessing, a poor thing that hath life, a living dog, is better then a dead lion.
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4786
A man will give skinne for skinne, and all that he hath for his life:
A man will give skin for skin, and all that he hath for his life:
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4787
I am sure many of us may be very glad of life, for if it were gone now, we should be in hell;
I am sure many of us may be very glad of life, for if it were gone now, we should be in hell;
pns11 vbm j d pp-f pno12 vmb vbi av j pp-f n1, c-acp cs pn31 vbdr vvn av, pns12 vmd vbi p-acp n1;
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and therefore we had need to make much of our naturall life, yea, every houre of it,
and Therefore we had need to make much of our natural life, yea, every hour of it,
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least we dye before we be converted, and brought home to God. But this is not the life that we doe speake of;
lest we die before we be converted, and brought home to God. But this is not the life that we do speak of;
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we speak of spirituall life, and God is the author of that more especially; when a man is alive towards God, he is the onely cause of it.
we speak of spiritual life, and God is the author of that more especially; when a man is alive towards God, he is the only cause of it.
pns12 vvb pp-f j n1, cc np1 vbz dt n1 pp-f d dc av-j; c-crq dt n1 vbz j p-acp np1, pns31 vbz dt j n1 pp-f pn31.
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He spiritually moveth our hearts by the holy Ghost, and begets us againe after a strange, and an inessable manner;
He spiritually moves our hearts by the holy Ghost, and begets us again After a strange, and an inessable manner;
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by joyning his spirit to our spirits, his minde to our mindes, and his will to our willes, he revives all the powers of the soule with his presence;
by joining his Spirit to our spirits, his mind to our minds, and his will to our wills, he revives all the Powers of the soul with his presence;
p-acp vvg po31 n1 p-acp po12 n2, po31 n1 p-acp po12 n2, cc po31 n1 p-acp po12 n2, pns31 vvz d dt n2 pp-f dt n1 p-acp po31 n1;
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and therefore this life is called the life of God; which the world are strangers to and aliens from;
and Therefore this life is called the life of God; which the world Are Strangers to and aliens from;
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being alienated from the life of God; being alienated from the life of God;
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Eph. 4. 18. so likewise it is called the life of Iesus. 2 Cor. 4. 11. He onely is the author of it.
Ephesians 4. 18. so likewise it is called the life of Iesus. 2 Cor. 4. 11. He only is the author of it.
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Thus ye see the efficient cause of it. Secondly, the Instrumentall cause of this life, is true faith;
Thus you see the efficient cause of it. Secondly, the Instrumental cause of this life, is true faith;
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this is the ligament that couples this life and a man together; that now he is said to be a living man;
this is the ligament that couples this life and a man together; that now he is said to be a living man;
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ye know God is the onely living God;
you know God is the only living God;
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they that are not united unto him, remaine in the congregation of the dead; now faith unites a man unto him;
they that Are not united unto him, remain in the congregation of the dead; now faith unites a man unto him;
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faith is the having of him;
faith is the having of him;
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He that hath the Sonne hath life, and he that hath not the Sonne hath not life, 1 Joh 5. 12. when a man cleaves unto God, by a true and lively faith, this man hath life;He that hath the Son hath life, and he that hath not the Son hath not life, 1 John 5. 12. when a man cleaves unto God, by a true and lively faith, this man hath life;
pns31 cst vhz dt n1 vhz n1, cc pns31 cst vhz xx dt n1 vhz xx n1, vvn np1 crd crd c-crq dt n1 vvz p-acp np1, p-acp dt j cc j n1, d n1 vhz n1;
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as Moses sayes, That thou mayst love the Lord thy God, and that thou mayst obey his voyce,
as Moses Says, That thou Mayest love the Lord thy God, and that thou Mayest obey his voice,
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and that thou mayst cleave unto him, for he is thy life, Deut. 30. 20. Though a man hath not that strong faith that some have, whereby he hath a cleare evidence of Gods love and favour in Jesus Christ,and that thou Mayest cleave unto him, for he is thy life, Deuteronomy 30. 20. Though a man hath not that strong faith that Some have, whereby he hath a clear evidence of God's love and favour in jesus christ,
cc cst pns21 vm2 vvi p-acp pno31, c-acp pns31 vbz po21 n1, np1 crd crd cs dt n1 vhz xx d j n1 cst d vhb, c-crq pns31 vhz dt j n1 pp-f npg1 n1 cc n1 p-acp np1 np1,
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though a man have not this faith, yet if he have a faith of adherence, and cleaving unto God, this man is a living Christian;
though a man have not this faith, yet if he have a faith of adherence, and cleaving unto God, this man is a living Christian;
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this man is joyned unto the true life;
this man is joined unto the true life;
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This is the true God, and even life, and therefore whosoever cleaves to him, hath life;
This is the true God, and even life, and Therefore whosoever cleaves to him, hath life;
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if he will not away from him, he will still seeke him, still pray unto him, still make him his refuge,
if he will not away from him, he will still seek him, still pray unto him, still make him his refuge,
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though he have no feelings, that is not it; if a man will never give over seeking of God;
though he have no feelings, that is not it; if a man will never give over seeking of God;
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He beleeves God is the fountaine of all life and peace, and grace and comfort, and Gods way, is the onely way;
He believes God is the fountain of all life and peace, and grace and Comfort, and God's Way, is the only Way;
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he beleeves himselfe is a cursed wretch in himselfe, and that all hope is in Christ,
he believes himself is a cursed wretch in himself, and that all hope is in christ,
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now if this man have such a faith whereby he adheres, though with never so much weaknesse, this man is a live.
now if this man have such a faith whereby he adheres, though with never so much weakness, this man is a live.
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This is the faith whereby a Christian lives;
This is the faith whereby a Christian lives;
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as Paul sayes, the life that I live, I live by the faith of the Sonne of God, Gal. 2. 20. Thus ye see the Instrumentall cause of it.
as Paul Says, the life that I live, I live by the faith of the Son of God, Gal. 2. 20. Thus you see the Instrumental cause of it.
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Thirdly, now for the parts of it. The parts of it are three. The first part is the life of Justification;
Thirdly, now for the parts of it. The parts of it Are three. The First part is the life of Justification;
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ye know every man by nature is a dead man;
you know every man by nature is a dead man;
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as a malefactour that hath committed an offence that is death by mans Law, we say he is a dead man;
as a Malefactor that hath committed an offence that is death by men Law, we say he is a dead man;
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so we have all offended God from the womb which is death by Gods Law; and therefore we are dead men;
so we have all offended God from the womb which is death by God's Law; and Therefore we Are dead men;
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now when God hath justified a man freely by his grace, when God hath given him a pardon in Christ Jesus;
now when God hath justified a man freely by his grace, when God hath given him a pardon in christ jesus;
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now he is a live man;
now he is a live man;
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and therefore Justification as ye heard, is called Iustification of life, Rom. 5. 18. now beloved this life is not in the man that does live,
and Therefore Justification as you herd, is called Justification of life, Rom. 5. 18. now Beloved this life is not in the man that does live,
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but in Christ that he lives by; this life supposeth no life in this party; no, it lookes upon him as a dead man in himself.
but in christ that he lives by; this life Supposeth no life in this party; no, it looks upon him as a dead man in himself.
cc-acp p-acp np1 cst pns31 vvz p-acp; d n1 vvz dx n1 p-acp d n1; uh-dx, pn31 vvz p-acp pno31 p-acp dt j n1 p-acp px31.
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But God counts him alive in Jesus Christ;
But God counts him alive in jesus christ;
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as the Apostles sayes, Christ is our life; Col. 3. 4. q d this life is not in us, but in Christ;
as the Apostles Says, christ is our life; Col. 3. 4. q worser this life is not in us, but in christ;
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so that this life denominats aman alive;
so that this life denominats amam alive;
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as Christ denominated the demosel alive, that was yet dead. The Damosell is not dead, sayes he Matth. 9. 24. ye know the Damosell was dead at that time, when Christ said so;
as christ denominated the demosel alive, that was yet dead. The Damosel is not dead, Says he Matthew 9. 24. the know the Damosel was dead At that time, when christ said so;
c-acp np1 vvn dt n1 j, cst vbds av j. dt n1 vbz xx j, vvz pns31 np1 crd crd dt vvb dt n1 vbds j p-acp d n1, c-crq np1 vvd av;
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and yet he said she was not dead, because he had life for her; she had life in him;
and yet he said she was not dead, Because he had life for her; she had life in him;
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now when he raised her up, then she had life in her too. And so I come to the second part of this life;
now when he raised her up, then she had life in her too. And so I come to the second part of this life;
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and that is the life of Sanctification, and this life is in him that doth live;
and that is the life of Sanctification, and this life is in him that does live;
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for though he were dead before to all goodnesse and holinesse, and alive unto sinne, yet now he is made dead unto sinne, and alive unto God;
for though he were dead before to all Goodness and holiness, and alive unto sin, yet now he is made dead unto sin, and alive unto God;
c-acp cs pns31 vbdr j a-acp p-acp d n1 cc n1, cc j p-acp n1, av av pns31 vbz vvn j p-acp n1, cc j p-acp np1;
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as the Apostle speakes, likewise also reckon ye your selves to be dead indeed unto sinne,
as the Apostle speaks, likewise also reckon you your selves to be dead indeed unto sin,
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but alive unto God, through Jesus Christ our Lord, Rom. 6. 11. this life is called the life of grace,but alive unto God, through jesus christ our Lord, Rom. 6. 11. this life is called the life of grace,
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and new obedience, when a man is quickened up to all the wayes of God;
and new Obedience, when a man is quickened up to all the ways of God;
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you hath he quickened, who were dead in trespasses and sins, Eph. 2. 1. and this is the quickening that I would faine open to you.you hath he quickened, who were dead in Trespasses and Sins, Ephesians 2. 1. and this is the quickening that I would feign open to you.
pn22 vhz pns31 vvn, r-crq vbdr j p-acp n2 cc n2, np1 crd crd cc d vbz dt j-vvg cst pns11 vmd av-j vvi p-acp pn22.
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The third part of this life, is the life of joy and comfort;
The third part of this life, is the life of joy and Comfort;
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ye know when a mans eyes are opened to see his sinnes, and his damned estate, by reason of them, the Law comes and that kils him, his very heart dyeth in him; you know when a men eyes Are opened to see his Sins, and his damned estate, by reason of them, the Law comes and that kills him, his very heart Dies in him;
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now when God propounds to him a Saviour, and causes him to beleeve in him, this revives his heart againe;
now when God propounds to him a Saviour, and Causes him to believe in him, this revives his heart again;
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this yeelds him some joy and comfort so that true joy is a life too;
this yields him Some joy and Comfort so that true joy is a life too;
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we may see this in the Children of God, let their joyes and comforts be all gone, this makes them all amort, this makes them very heavy and sad,
we may see this in the Children of God, let their Joys and comforts be all gone, this makes them all amort, this makes them very heavy and sad,
pns12 vmb vvi d p-acp dt n2 pp-f np1, vvb po32 n2 cc n2 vbb d vvn, d vvz pno32 d j, d vvz pno32 av j cc j,
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as if they had no life at all in them; as the Church sayes;
as if they had no life At all in them; as the Church Says;
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Wilt thou not revive us againe? that thy people may rejoyce in thee, Psal. 85. 6.Wilt thou not revive us again? that thy people may rejoice in thee, Psalm 85. 6.
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Now my brethren, all this is onely by way of preface;
Now my brothers, all this is only by Way of preface;
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to come then to the question, what is it to be a quickened Christian? a Christian that hath not onely a name to live,
to come then to the question, what is it to be a quickened Christian? a Christian that hath not only a name to live,
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but is dead? dead towards God? dead to all good duties? no: But is quickened up to them.
but is dead? dead towards God? dead to all good duties? no: But is quickened up to them.
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I answer, that as death is taken in a metaphoricall sense, when we say such a one is dead to God, dead to the holy ordinances of God, we doe not meane properly dead, as if he were naturally dead, and had no soule in his body;
I answer, that as death is taken in a metaphorical sense, when we say such a one is dead to God, dead to the holy ordinances of God, we do not mean properly dead, as if he were naturally dead, and had no soul in his body;
pns11 vvb, cst p-acp n1 vbz vvn p-acp dt j n1, c-crq pns12 vvb d dt pi vbz j p-acp np1, j p-acp dt j n2 pp-f np1, pns12 vdb xx vvi av-j j, c-acp cs pns31 vbdr av-j j, cc vhd dx n1 p-acp po31 n1;
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but we take it in metaphoricall sense; so is life here to be taken too; namely for the activenesse of a thing;
but we take it in metaphorical sense; so is life Here to be taken too; namely for the activeness of a thing;
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when a thing is not active, we use to say it is dead; as Sarahs wombe is said to be dead; he considered not the deadnesse of Sarahs womb, Rom. 4. 19. that is, her womb had no activity to conceive;
when a thing is not active, we use to say it is dead; as Sarahs womb is said to be dead; he considered not the deadness of Sarahs womb, Rom. 4. 19. that is, her womb had no activity to conceive;
c-crq dt n1 vbz xx j, pns12 vvb pc-acp vvi pn31 vbz j; p-acp npg1 n1 vbz vvd pc-acp vbi j; pns31 vvd xx dt n1 pp-f npg1 n1, np1 crd crd cst vbz, po31 n1 vhd dx n1 pc-acp vvi;
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now when a wombe is active this way, then we say it is quick; so a coale that hath sire in it, is said to be a live coale:
now when a womb is active this Way, then we say it is quick; so a coal that hath sire in it, is said to be a live coal:
av c-crq dt n1 vbz j d n1, cs pns12 vvb pn31 vbz j; av dt n1 cst vhz n1 p-acp pn31, vbz vvn pc-acp vbi dt j n1:
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There flew one of the Seraphins, having a live coale in his hand, Isa. 6. 6. we call it alive coale, because it is active; it is able to burne;There flew one of the Seraphim, having a live coal in his hand, Isaiah 6. 6. we call it alive coal, Because it is active; it is able to burn;
a-acp vvd crd pp-f dt n2, vhg dt j n1 p-acp po31 n1, np1 crd crd pns12 vvb pn31 j n1, c-acp pn31 vbz j; pn31 vbz j pc-acp vvi;
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whereas if that fire were out, then it were not able to burne, and therefore then we call it a dead coale;
whereas if that fire were out, then it were not able to burn, and Therefore then we call it a dead coal;
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so when a man is active towards God, Take him in prayer, there he can act now;
so when a man is active towards God, Take him in prayer, there he can act now;
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take him in selfe deniall, in reconciling of himselfe, in humbling of the heart, in mourning for sinne, in hungering after righteousnesse,
take him in self denial, in reconciling of himself, in humbling of the heart, in mourning for sin, in hungering After righteousness,
vvb pno31 p-acp n1 n1, p-acp n-vvg pp-f px31, p-acp vvg pp-f dt n1, p-acp vvg p-acp n1, p-acp j-vvg p-acp n1,
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even as a man does after his appointed food, take him in any of the things of God,
even as a man does After his appointed food, take him in any of the things of God,
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though he were like a dead coale afore, yet here he can act now; now he can move this way;
though he were like a dead coal afore, yet Here he can act now; now he can move this Way;
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when one is like a block in good duties, that man is dead; we call moving things living things;
when one is like a block in good duties, that man is dead; we call moving things living things;
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Every moving thing that liveth, Gen. 9. 3. when a thing cannot stirre, that we call dead; when a man is not stirring in heavenly things, he is stirring enough in earthly,Every moving thing that lives, Gen. 9. 3. when a thing cannot stir, that we call dead; when a man is not stirring in heavenly things, he is stirring enough in earthly,
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but he cannot stir in heavenly things;
but he cannot stir in heavenly things;
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that man is a dead Christian, though he professe never so much, yet if he be not stirring towards God from day to day, he is dead; I thinke it meet to stirre you up, sayes Saint Peter, 2 Pet. 1. 13. that is, I think it meet to quicken you up.
that man is a dead Christian, though he profess never so much, yet if he be not stirring towards God from day to day, he is dead; I think it meet to stir you up, Says Saint Peter, 2 Pet. 1. 13. that is, I think it meet to quicken you up.
d n1 vbz dt j njp, cs pns31 vvb av-x av av-d, av cs pns31 vbb xx vvg p-acp np1 p-acp n1 p-acp n1, pns31 vbz j; pns11 vvb pn31 vvi pc-acp vvi pn22 a-acp, vvz n1 np1, crd np1 crd crd cst vbz, pns11 vvb pn31 vvi pc-acp vvi pn22 a-acp.
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Now beloved, this being so, if ye would know what it is to be alive towards God, let us but finde out a little, what is the life of a man.
Now Beloved, this being so, if you would know what it is to be alive towards God, let us but find out a little, what is the life of a man.
av vvn, d vbg av, cs pn22 vmd vvi r-crq pn31 vbz pc-acp vbi j p-acp np1, vvb pno12 p-acp vvi av dt j, r-crq vbz dt n1 pp-f dt n1.
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First, what is the life of a mans understanding;
First, what is the life of a men understanding;
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people thinke that bare knowledge is, and approving of Gods wayes, and thinking of them now and then;
people think that bore knowledge is, and approving of God's ways, and thinking of them now and then;
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they thinke this is the life of their understandings. But you shall see these are not it;
they think this is the life of their understandings. But you shall see these Are not it;
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therefore we will search out what is the life of the understanding. Secondly, what is the life of the will or of the heart;
Therefore we will search out what is the life of the understanding. Secondly, what is the life of the will or of the heart;
av pns12 vmb vvi av q-crq vbz dt n1 pp-f dt n1. ord, r-crq vbz dt n1 pp-f dt n1 cc pp-f dt n1;
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people are apt to thinke that wishings and wouldings, and velleities, if they have some volitions towards God and all holy courses, they thinke their wills are alive; no; these are not it; people Are apt to think that wishings and wouldings, and Voluntaries, if they have Some volitions towards God and all holy courses, they think their wills Are alive; no; these Are not it;
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therefore we will search too, wherein the life of the will does consist. Thirdly, what is the life of the conscience;
Therefore we will search too, wherein the life of the will does consist. Thirdly, what is the life of the conscience;
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people generally doe conceive that if their consciences doe check them for their sinnes, and smite them for evill,
people generally do conceive that if their Consciences do check them for their Sins, and smite them for evil,
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and excuse them in other things that are good, then their conscience is alive; now we desire to enquire, what is the life of the conscience indeed.
and excuse them in other things that Are good, then their conscience is alive; now we desire to inquire, what is the life of the conscience indeed.
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Fourthly, what is the life of the affections;
Fourthly, what is the life of the affections;
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I gave you a touch of these when I shewed you what it is to be dead; now let me speake of them more fully, to shew you what it is to be alive.
I gave you a touch of these when I showed you what it is to be dead; now let me speak of them more Fully, to show you what it is to be alive.
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For the first, what is the life of the understanding; ye know there be many things in the understanding; knowing, approving, studying; determining;
For the First, what is the life of the understanding; you know there be many things in the understanding; knowing, approving, studying; determining;
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now the world thinks that when the understanding is so far wrought upon, as to know Christian religion, to approve it to study it to determine aright upon things;
now the world thinks that when the understanding is so Far wrought upon, as to know Christian Religion, to approve it to study it to determine aright upon things;
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evill things to be evill, good things to be good; duties to be duties, sins to be sins:
evil things to be evil, good things to be good; duties to be duties, Sins to be Sins:
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now they suppose their understandings are alive. But the truth is, none of all these are the life of your understandings.
now they suppose their understandings Are alive. But the truth is, none of all these Are the life of your understandings.
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The understanding hath another life besides these. The understanding may have all these, and be dead.
The understanding hath Another life beside these. The understanding may have all these, and be dead.
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As first, for knowledge, I need not stand to prove that; the dead Heathens, the Apostle sayes they knew God;
As First, for knowledge, I need not stand to prove that; the dead heathens, the Apostle Says they knew God;
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when they knew God, they glorified him not as God, Rom 1. 21. knowledge is not enough; as cur Saviour Christ speakes;when they knew God, they glorified him not as God, Rom 1. 21. knowledge is not enough; as cur Saviour christ speaks;
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is ye knew these things, blessed are ye if ye doe them, Joh. 13. 17. nay, literall knowledge does not so much as give them understanding, true light, much lesse life;is the knew these things, blessed Are you if you do them, John 13. 17. nay, literal knowledge does not so much as give them understanding, true Light, much less life;
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a great learned divine that is wicked, his understanding is still in darknesse; nay, it may leave him more dead, then those that are groslely Ignorant;
a great learned divine that is wicked, his understanding is still in darkness; nay, it may leave him more dead, then those that Are grossly Ignorant;
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as the Prophet sayes of them that had knowledge;
as the Prophet Says of them that had knowledge;
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I will get me to the great men, for they have knowne the way of the Lord, I will get me to the great men, for they have known the Way of the Lord,
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but these have altogether broken the Yoke, Jer. 5. 5. they were more dead, their hearts were more averse from all goodnesse.but these have altogether broken the Yoke, Jer. 5. 5. they were more dead, their hearts were more averse from all Goodness.
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Bare knowledge is a poore thing, and yet people are apt to glory in it, the Apostle makes a pish at it;
Bore knowledge is a poor thing, and yet people Are apt to glory in it, the Apostle makes a pish At it;
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we know we have all knowledge, 1 Cor. 8. 1. q. d. is that such a peece of matter? never tell me of your knowledge;we know we have all knowledge, 1 Cor. 8. 1. q. worser. is that such a piece of matter? never tell me of your knowledge;
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I know ye all have knowledge; but that's a poore thing; nay, the greater is thy woe, if thou hast not a quickened mind;
I know you all have knowledge; but that's a poor thing; nay, the greater is thy woe, if thou hast not a quickened mind;
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as Solomon sayes, he that increaseth knowledge, increaseth sorrow, Eccl. 1. 18. thou increasest thine owne selfe condemning, the more thou hast, the greater knowledge in thy Bosome, thou knowest, the more thou feest to condemne thee;
as Solomon Says, he that increases knowledge, increases sorrow, Ecclesiastes 1. 18. thou increasest thine own self condemning, the more thou hast, the greater knowledge in thy Bosom, thou Knowest, the more thou feest to condemn thee;
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thy knowledge is like a sword in thy bowels, that daily galls thee, and wounds thee;
thy knowledge is like a sword in thy bowels, that daily galls thee, and wounds thee;
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and therefore little reason to thinke that knowledge is the life of the minde, it is not so much as the light of the minde;
and Therefore little reason to think that knowledge is the life of the mind, it is not so much as the Light of the mind;
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take heed sayes our Saviour, that the light that is in thee be not darknesse, Luk. 11. 35. that is, thou mayst have a great deale of light, and yet be in darkenesse;
take heed Says our Saviour, that the Light that is in thee be not darkness, Luk. 11. 35. that is, thou Mayest have a great deal of Light, and yet be in darkness;
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nay, in worse darknesse, then Ignorant blinde people that have no light at all;
nay, in Worse darkness, then Ignorant blind people that have no Light At all;
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if the light that is in thee be darknesse, how great is that darknesse, Matth. 6. 23. such people are more senselesse at the word, harder to be wrought on, they have the more distinctions to deceive their owne soules, they thinke to well of themselves;if the Light that is in thee be darkness, how great is that darkness, Matthew 6. 23. such people Are more senseless At the word, harder to be wrought on, they have the more Distinctions to deceive their own Souls, they think to well of themselves;
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they are too wise to be fooles, that they may be wise, they are farther of from confession;
they Are too wise to be Fools, that they may be wise, they Are farther of from Confessi;
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if they had lesse knowledge, it may be there might be more hope to doe them good.
if they had less knowledge, it may be there might be more hope to do them good.
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But having so much knowledge in a carnall minde, it is made a strong hold against grace;
But having so much knowledge in a carnal mind, it is made a strong hold against grace;
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it is with such people as it was with Babylon; thy wisedome, and thy knowledge hath perverted thee, Isa. 47. 10. true knowledge is a good thing;
it is with such people as it was with Babylon; thy Wisdom, and thy knowledge hath perverted thee, Isaiah 47. 10. true knowledge is a good thing;
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but when a man is fleshed with it, that he takes himselfe to be some body, this marres all;
but when a man is fleshed with it, that he Takes himself to be Some body, this mars all;
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but I will speake no more of this. Secondly, for approving of the truth; that cannot be the life of the minde neither;
but I will speak no more of this. Secondly, for approving of the truth; that cannot be the life of the mind neither;
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when a man approves goodnesse, and good people, this indeed is an excellent mercy of God to make a man approve goodnesse,
when a man approves Goodness, and good people, this indeed is an excellent mercy of God to make a man approve Goodness,
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and good men, O how are such bound to be thankfull! few goe so farre.
and good men, Oh how Are such bound to be thankful! few go so Far.
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But alas if thou goest no farther, thy minde is not yet quickened up to God;
But alas if thou goest no farther, thy mind is not yet quickened up to God;
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as the Apostle shewes, that a man dead in his sinnes still, may yet approve the best things.
as the Apostle shows, that a man dead in his Sins still, may yet approve the best things.
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Thou knowest his will, and approvest the things that are most excellent, Rom. 2. 18. Herod approved Iohn the Baptist, and his preaching.Thou Knowest his will, and approvest the things that Are most excellent, Rom. 2. 18. Herod approved John the Baptist, and his preaching.
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Achish King of Gath approved David and all his wayes; nay, the devill approved Christ. I know thee who thou art, the Holy one of God; Achish King of Gaza approved David and all his ways; nay, the Devil approved christ. I know thee who thou art, the Holy one of God;
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Mark. 1. 24. Suppose thou approvest all the wayes of Christ, O what good wayes they be, thou likest his promises, thou countest his Ordinances admirable good and lovely, O consider what the Apostle sayes, happy is the man that condemneth not himselfe in that he alloweth, Rom. 14. 22. so may I say to thee, dost thou allow of all strictnesse and purenesse and precise people? O sayest thou the preciser the better! this is well;
Mark. 1. 24. Suppose thou approvest all the ways of christ, Oh what good ways they be, thou likest his promises, thou countest his Ordinances admirable good and lovely, Oh Consider what the Apostle Says, happy is the man that Condemneth not himself in that he alloweth, Rom. 14. 22. so may I say to thee, dost thou allow of all strictness and pureness and precise people? O Sayest thou the Preciser the better! this is well;
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now thou art a happy man, if thou doest not condemne thy selfe in that which thou allowest;
now thou art a happy man, if thou dost not condemn thy self in that which thou allowest;
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thou allowest of the strictest Servants of God, but if thou condemnest thy selfe now;
thou allowest of the Strictest Servants of God, but if thou Condemnest thy self now;
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and thy conscience can tell thee, I but I doe not set my selfe to be as they are. I can lose my selfe;
and thy conscience can tell thee, I but I do not Set my self to be as they Are. I can loose my self;
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poore creature, thy allowings and approvings will rise up in Judgement against thee; so that this is a poore thing too;
poor creature, thy allowings and approvings will rise up in Judgement against thee; so that this is a poor thing too;
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approving of goodnesse may be in a persecutor; Saint Paul tels us that the Jewes did allow of his Religion;
approving of Goodness may be in a persecutor; Saint Paul tells us that the Jews did allow of his Religion;
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and yet they would not leave persecuting of him, Act. 24. 15. nay, Christs persecutors they allowed of all goodnesse, they professed so much at least;and yet they would not leave persecuting of him, Act. 24. 15. nay, Christ persecutors they allowed of all Goodness, they professed so much At least;
cc av pns32 vmd xx vvi vvg pp-f pno31, n1 crd crd uh-x, npg1 n2 pns32 vvd pp-f d n1, pns32 vvd av av-d p-acp ds;
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for a good worke we stone thee not; therefore approbation cannot be the life of the minde neither.
for a good work we stone thee not; Therefore approbation cannot be the life of the mind neither.
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Thirdly, thinking of God and of the word, that is not the life of the minde;
Thirdly, thinking of God and of the word, that is not the life of the mind;
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and yet many men hang upon this too; that they thinke of God, and of his wayes, and of their latter end.
and yet many men hang upon this too; that they think of God, and of his ways, and of their latter end.
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True some are so gracelesse, that they come not thus farre;
True Some Are so graceless, that they come not thus Far;
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God is hardly in all their thoughts, Psal. 10. 4. But though a man doe thinke of God,
God is hardly in all their thoughts, Psalm 10. 4. But though a man do think of God,
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and of heaven, and of Gods Lawes, indeed it's a great mercy of God;
and of heaven, and of God's Laws, indeed it's a great mercy of God;
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thus far it might doe a man a world of good, and it did David; this made him return into the way wheresoever he went.
thus Far it might do a man a world of good, and it did David; this made him return into the Way wheresoever he went.
av av-j pn31 vmd vdi dt n1 dt n1 pp-f j, cc pn31 vdd np1; d vvd pno31 vvi p-acp dt n1 c-crq pns31 vvd.
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I thought upon my wayes, and turned my feet unto thy Testimonies, Psal. 119. 59. yet if this be all, this is no argument of life.I Thought upon my ways, and turned my feet unto thy Testimonies, Psalm 119. 59. yet if this be all, this is no argument of life.
pns11 vvd p-acp po11 n2, cc vvd po11 n2 p-acp po21 n2, np1 crd crd av cs d vbb d, d vbz dx n1 pp-f n1.
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The wicked Jewes, Christ confesses they thought upon God and upon the Scriptures, nay, more they thought to have eternall life in them;
The wicked Jews, christ Confesses they Thought upon God and upon the Scriptures, nay, more they Thought to have Eternal life in them;
dt j np2, np1 vvz pns32 vvd p-acp np1 cc p-acp dt n2, uh-x, n1 pns32 vvd pc-acp vhi j n1 p-acp pno32;
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Search the Scriptures, for in them ye thinke ye have eternall life, Joh. 5. 39. This is so farre from being an Act of life,Search the Scriptures, for in them you think you have Eternal life, John 5. 39. This is so Far from being an Act of life,
vvb dt n2, c-acp p-acp pno32 pn22 vvb pn22 vhb j n1, np1 crd crd d vbz av av-j p-acp vbg dt n1 pp-f n1,
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as that if a man live in sin for all that, it aggravates a mans sinnes.
as that if a man live in since for all that, it aggravates a men Sins.
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The drunkard when he goes to the Ale-house, it may be he thinks of the word of God, that sayes a drunkard shall not inherit Gods Kingdome,
The drunkard when he Goes to the Alehouse, it may be he thinks of the word of God, that Says a drunkard shall not inherit God's Kingdom,
dt n1 c-crq pns31 vvz p-acp dt n1, pn31 vmb vbi pns31 vvz pp-f dt n1 pp-f np1, cst vvz dt n1 vmb xx vvi npg1 n1,
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and yet he will goe though;
and yet he will go though;
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a lyer when he lyes, it may be he thinks at the same time, of the word of God, that sayes the devill is a lyer,
a liar when he lies, it may be he thinks At the same time, of the word of God, that Says the Devil is a liar,
dt n1 c-crq pns31 vvz, pn31 vmb vbi pns31 vvz p-acp dt d n1, pp-f dt n1 pp-f np1, cst vvz dt n1 vbz dt n1,
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and lyers shall lie in the lake that burnes with fire and brimstone. Fourthly, studying is no• the life of the minde;
and liars shall lie in the lake that burns with fire and brimstone. Fourthly, studying is no• the life of the mind;
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this is that which bewitches many Ministers; they study all the day of God and his Kingdome and of eternall life;
this is that which bewitches many Ministers; they study all the day of God and his Kingdom and of Eternal life;
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they are all the day studying of Jesus Christ, and of faith and repentance, perhaps they thinke this is heavenly mindednesse.
they Are all the day studying of jesus christ, and of faith and Repentance, perhaps they think this is heavenly Mindedness.
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O they love a life to study Divinity;
O they love a life to study Divinity;
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as the Jewes said, we delight to know thy wayes, Isa. 58. 2. I grant studying is an intense act of the minde,
as the Jews said, we delight to know thy ways, Isaiah 58. 2. I grant studying is an intense act of the mind,
c-acp dt np2 vvd, pns12 vvb pc-acp vvi po21 n2, np1 crd crd pns11 vvb vvg vbz dt zz n1 pp-f dt n1,
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but that it is a lively act of the minde, that I deny; that is not alwayes so;
but that it is a lively act of the mind, that I deny; that is not always so;
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nay, studying may be in the highest degree in a minde that is dead to what it studies,
nay, studying may be in the highest degree in a mind that is dead to what it studies,
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though never so eager to it, as it is scibile of divine things:
though never so eager to it, as it is scibile of divine things:
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for what is studying? studying is nothing else but the boulting out of the logique in the Scripture;
for what is studying? studying is nothing Else but the bolting out of the logic in the Scripture;
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now if a man rest there, he is never the neerer, if it doe not recoyle on his owne minde,
now if a man rest there, he is never the nearer, if it do not recoil on his own mind,
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when he studies of grace, if he doe not seek how to get it;
when he studies of grace, if he do not seek how to get it;
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when he studies the fall of Adam, and originall sinne, if he doe not get it mortified in himselfe, all this is nothing;
when he studies the fallen of Adam, and original sin, if he do not get it mortified in himself, all this is nothing;
c-crq pns31 vvz dt n1 pp-f np1, cc j-jn n1, cs pns31 vdb xx vvi pn31 vvn p-acp px31, d d vbz pix;
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we see the poore simple Ignorant people ran after Jesus Christ;
we see the poor simple Ignorant people ran After jesus christ;
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who were the great students of Divinity, were so farre from doing so, that they sat and derided them for their labour,
who were the great Students of Divinity, were so Far from doing so, that they sat and derided them for their labour,
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yea, and called them silly simplicians, as though it had been a giddy humour in them;
yea, and called them silly simplicians, as though it had been a giddy humour in them;
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therefore studying cannot be it neither.
Therefore studying cannot be it neither.
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Well then it remaines to shew you what is the life of the minde that if the minde doe give that unto God, it is alive towards God, I answer.
Well then it remains to show you what is the life of the mind that if the mind do give that unto God, it is alive towards God, I answer.
av av pn31 vvz pc-acp vvi pn22 q-crq vbz dt n1 pp-f dt n1 cst cs dt n1 vdb vvi cst p-acp np1, pn31 vbz j p-acp np1, pns11 vvb.
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All these are the dull acts of the minde, they may be in the minde concerning God and all his wayes,
All these Are the dull acts of the mind, they may be in the mind Concerning God and all his ways,
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yea, in a very high degree, and yet the minde dead towards the same.
yea, in a very high degree, and yet the mind dead towards the same.
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The Apostle tels the Jewes in his second Epistle and the first Chapter, that they knew all these things before;
The Apostle tells the Jews in his second Epistle and the First Chapter, that they knew all these things before;
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I sayes he in the third Chapter and the first verse, I would stirre up your mindes, that is, I would quicken up your mindes;I sayes he in the third Chapter and the First verse, I would stir up your minds, that is, I would quicken up your minds;
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as we use to say, when a man lookes about him;
as we use to say, when a man looks about him;
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when a man gives his minde to a thing, this is the stirrings of the minde,
when a man gives his mind to a thing, this is the stirrings of the mind,
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now the minde is quickened up. Now there be six stirring acts in the mindes of men;
now the mind is quickened up. Now there be six stirring acts in the minds of men;
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now looke which way they stand, it's most plaine the minde is alive, whether to God,
now look which Way they stand, it's most plain the mind is alive, whither to God,
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or to the things of the world. The first, is the application of the minde. The second, is the meditating of the minde.
or to the things of the world. The First, is the application of the mind. The second, is the meditating of the mind.
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The third, is the considering of the minde The fourth, is the remembring of the minde. The third, is the considering of the mind The fourth, is the remembering of the mind.
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The fifth, is the devising of the minde. The sixth, is the Judging of the minde. The fifth, is the devising of the mind. The sixth, is the Judging of the mind.
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These are all the stirring and lively acts of the minde, and the minde does not let out these acts any way,
These Are all the stirring and lively acts of the mind, and the mind does not let out these acts any Way,
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but that way, that a man is alive to, whether it be to the world or the creature.
but that Way, that a man is alive to, whither it be to the world or the creature.
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First, I say the application of the minde; the minde hath this nature in it, though it know a thing never so much,
First, I say the application of the mind; the mind hath this nature in it, though it know a thing never so much,
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or approve it, or thinke of it, or study it, yet except it doe incorporate with the thing, it doth not come to apply it;
or approve it, or think of it, or study it, yet except it do incorporate with the thing, it does not come to apply it;
cc vvi pn31, cc vvb pp-f pn31, cc vvi pn31, av c-acp pn31 vdb vvi p-acp dt n1, pn31 vdz xx vvi pc-acp vvi pn31;
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if it incorporate with the minde, then it will apply it;
if it incorporate with the mind, then it will apply it;
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as we see in a worldling, whatsoever good husbandry he knows, if he know any way of getting of gaine, he applies it, and takes it to himselfe;
as we see in a worldling, whatsoever good Husbandry he knows, if he know any Way of getting of gain, he Applies it, and Takes it to himself;
c-acp pns12 vvb p-acp dt n1, r-crq j n1 pns31 vvz, cs pns31 vvb d n1 pp-f vvg pp-f n1, pns31 vvz pn31, cc vvz pn31 pc-acp px31;
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why his minde is alive to the Profits of the world, he can rellish savour in them;
why his mind is alive to the Profits of the world, he can relish savour in them;
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so when the minde begins to be applying of divine things, now it is alive unto God;
so when the mind begins to be applying of divine things, now it is alive unto God;
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as Eliphaz said to Iob. Heare it and know it for thy good;
as Eliphaz said to Job Hear it and know it for thy good;
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Job. 5. 27. that is, doe not onely know it, but be quickened up to apply it to thy selfe for thine owne good; as the Prophet sayes;
Job. 5. 27. that is, do not only know it, but be quickened up to apply it to thy self for thine own good; as the Prophet Says;
n1. crd crd cst vbz, vdb xx av-j vvi pn31, cc-acp vbi vvn a-acp pc-acp vvi pn31 p-acp po21 n1 p-acp po21 d j; c-acp dt n1 vvz;
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hearken diligently, and eat ye that which is good, Isa. 55. 2. that is, I would have your mindes not onely to attend,harken diligently, and eat you that which is good, Isaiah 55. 2. that is, I would have your minds not only to attend,
vvb av-j, cc vvb pn22 d r-crq vbz j, np1 crd crd cst vbz, pns11 vmd vhi po22 n2 xx av-j pc-acp vvi,
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but let them be quickened up to apply, and feed upon what ye know; let it be your food;
but let them be quickened up to apply, and feed upon what you know; let it be your food;
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a quickened minde is like the Disciples of Jesus Christ; when Christ said, one of you shall betray me;
a quickened mind is like the Disciples of jesus christ; when christ said, one of you shall betray me;
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they were all very sorry, and they began every one of them to say, Lord is it I? Matth. 26. 21. they all did apply it, you see how his speech stirred their mindes, they fell presently to apply;they were all very sorry, and they began every one of them to say, Lord is it I? Matthew 26. 21. they all did apply it, you see how his speech stirred their minds, they fell presently to apply;
pns32 vbdr d av j, cc pns32 vvd d crd pp-f pno32 pc-acp vvi, n1 vbz pn31 pns11? np1 crd crd pns32 d vdd vvi pn31, pn22 vvb c-crq po31 n1 vvd po32 n2, pns32 vvd av-j pc-acp vvi;
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so when a man cannot heare any sinne ripped up;
so when a man cannot hear any sin ripped up;
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but presently he cryes out, Lord it is I: Is it I that am guilty of this sinne? O if it be I, let me see it that I may leave it;
but presently he cries out, Lord it is I: Is it I that am guilty of this sin? O if it be I, let me see it that I may leave it;
cc-acp av-j pns31 vvz av, n1 pn31 vbz pns11: vbz pn31 pns11 cst vbm j pp-f d n1? sy cs pn31 vbb pns11, vvb pno11 vvi pn31 cst pns11 vmb vvi pn31;
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if he heare of any threatning; he sayes Lord is it I? O teach me, that I may be humbled;
if he hear of any threatening; he Says Lord is it I? Oh teach me, that I may be humbled;
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when he heares of any grace;
when he hears of any grace;
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Lord is it I, that have this grace? O if it be not I, O let it be I;Lord is it I, that have this grace? O if it be not I, Oh let it be I;
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a quickened minde, is an applying minde;
a quickened mind, is an applying mind;
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now if the minde be yet dead, it cares not for applying, though it know never so much,
now if the mind be yet dead, it Cares not for applying, though it know never so much,
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yet it lets the word still be a stranger unto it, it does not take it home to it selfe;
yet it lets the word still be a stranger unto it, it does not take it home to it self;
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like the hearers there in Hosea; as God sayes, I writ to them the great things of my Law,
like the hearers there in Hosea; as God Says, I writ to them the great things of my Law,
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but they were counted as a strange thing, Hos. 8. 12. they would not take them home,but they were counted as a strange thing, Hos. 8. 12. they would not take them home,
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now a quickened minde takes them home; this reproofe is to me, this Commandement is to me; this reproof is to me;
now a quickened mind Takes them home; this reproof is to me, this Commandment is to me; this reproof is to me;
av dt j-vvn n1 vvz pno32 av-an; d n1 vbz p-acp pno11, d n1 vbz p-acp pno11; d n1 vbz p-acp pno11;
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nay, when a reproof to ones thinking of all other should seeme least to concerne him;
nay, when a reproof to ones thinking of all other should seem least to concern him;
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as when our Saviour Christ spake against rich men;
as when our Saviour christ spoke against rich men;
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O how hardly shall a rich man enter into the Kingdome of God! yet the Apostles took it to themselves;O how hardly shall a rich man enter into the Kingdom of God! yet the Apostles took it to themselves;
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they were amazed sayes the Text, Matth. 19. 25. one would have thought the doctrine should little concerne them;they were amazed sayes the Text, Matthew 19. 25. one would have Thought the Doctrine should little concern them;
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alas, they were not so rich, but they applyed it though, fearing least that little that they had should draw their hearts away from God; this then is the first.
alas, they were not so rich, but they applied it though, fearing lest that little that they had should draw their hearts away from God; this then is the First.
uh, pns32 vbdr xx av j, cc-acp pns32 vvd pn31 a-acp, vvg cs d j cst pns32 vhd vmd vvi po32 n2 av p-acp np1; d av vbz dt ord.
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Secondly, the meditating of the minde; this is another stirring act of the minde;
Secondly, the meditating of the mind; this is Another stirring act of the mind;
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a naturall man may think of his eternall good now and then, but this is nothing, his minde is dead for all that.
a natural man may think of his Eternal good now and then, but this is nothing, his mind is dead for all that.
dt j n1 vmb vvi pp-f po31 j j av cc av, cc-acp d vbz pix, po31 n1 vbz j p-acp d d.
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But when a mans minde runnes on such things, now it is alive; look what your mindes doe run on, that your mindes are alive to;
But when a men mind runs on such things, now it is alive; look what your minds do run on, that your minds Are alive to;
p-acp c-crq dt ng1 n1 vvz p-acp d n2, av pn31 vbz j; vvb r-crq po22 n2 vdb vvi a-acp, cst po22 n2 vbr j p-acp;
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Because it is most certane, that that is it which you respect most; as David sayes;
Because it is most certain, that that is it which you respect most; as David Says;
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I will meditate on thy precepts, and have respect unto thy wayes, Psal. 119. 15. A dead mind may light on good thoughts,I will meditate on thy Precepts, and have respect unto thy ways, Psalm 119. 15. A dead mind may Light on good thoughts,
pns11 vmb vvi p-acp po21 n2, cc vhb n1 p-acp po21 n2, np1 crd crd dt j n1 vmb vvi p-acp j n2,
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but when a man meditates of them, when his minde runneth upon such themes; this mans minde is alive to them, he gives his minde to them;
but when a man meditates of them, when his mind Runneth upon such themes; this men mind is alive to them, he gives his mind to them;
cc-acp c-crq dt n1 vvz pp-f pno32, c-crq po31 n1 vvz p-acp d n2; d ng1 n1 vbz j p-acp pno32, pns31 vvz po31 n1 p-acp pno32;
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as Paul sayes to Timothy; meditate on these things, give thy selfe wholly to them, that thy profitting may appeare, 1 Tim. 4. 15. you may see this in ungodly men, they doe not onely thinke of the world,
as Paul Says to Timothy; meditate on these things, give thy self wholly to them, that thy profiting may appear, 1 Tim. 4. 15. you may see this in ungodly men, they do not only think of the world,
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for so a godly man may doe and must doe, but their mindes runne on the world;
for so a godly man may do and must do, but their minds run on the world;
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they give their mindes to it; it is the Apostles saying;
they give their minds to it; it is the Apostles saying;
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they minde earthly things, Phil. 4. 19. it may be they know gracious things, I but they minde earthly;they mind earthly things, Philip 4. 19. it may be they know gracious things, I but they mind earthly;
pns32 vvi j n2, np1 crd crd pn31 vmb vbi pns32 vvb j n2, pns11 cc-acp pns32 vvi j;
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they cannot finde in their heart to give their mindes to Gods word and will,
they cannot find in their heart to give their minds to God's word and will,
pns32 vmbx vvi p-acp po32 n1 pc-acp vvi po32 n2 p-acp npg1 n1 cc n1,
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so that would you prove your selves and your mindes to be alive towards God? labour that your mindes may bend their meditations that way;
so that would you prove your selves and your minds to be alive towards God? labour that your minds may bend their meditations that Way;
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let your mindes runne on him, and how ye may have his favour, and how ye may keep it,
let your minds run on him, and how you may have his favour, and how you may keep it,
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how ye take heed of offending of him; a man is yet dead, that does not give his minde to these things;
how you take heed of offending of him; a man is yet dead, that does not give his mind to these things;
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whose minde does not runne on them daily.
whose mind does not run on them daily.
rg-crq n1 vdz xx vvi p-acp pno32 av-j.
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And therefore beloved as ever ye do desire to have a proofe of your life towards God, let your mindes runne on these things, give diligent, heed that they may not slip out of your mindes;
And Therefore Beloved as ever you do desire to have a proof of your life towards God, let your minds run on these things, give diligent, heed that they may not slip out of your minds;
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as the Apostle sayes, ye ought to give so much the more diligent heed to the things which ye have heard,
as the Apostle Says, you ought to give so much the more diligent heed to the things which you have herd,
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least at any time ye let them slip. lest At any time you let them slip.
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Heb. 2. 1. if they doe slip away ye know not how, as the flesh will let them goe,
Hebrew 2. 1. if they do slip away you know not how, as the Flesh will let them go,
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if ye doe not take heed, call for them againe as God. sayes Bring it againe to minde, O ye transgressors, Isa. 46. 8.
if you do not take heed, call for them again as God. Says Bring it again to mind, Oh you transgressors, Isaiah 46. 8.
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Thirdly, the considering of the minde;
Thirdly, the considering of the mind;
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when the minde lookes cursorily on things, what is this but the remissenesse and loosenesse of the minde? now when the minde comes to consider seriously of them,
when the mind looks cursorily on things, what is this but the remissness and looseness of the mind? now when the mind comes to Consider seriously of them,
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now it quickens up it selfe ▪ now it lookes wishly and intentively on them indeed;
now it quickens up it self ▪ now it looks wishly and intentively on them indeed;
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alas all our knowledge of the truth, all our approving of good courses, all is nothing without consideration;
alas all our knowledge of the truth, all our approving of good courses, all is nothing without consideration;
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our knowledge and approbation are dead things without this;
our knowledge and approbation Are dead things without this;
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even as good, as if we had no knowledge at all, for all the good it will doe us, if we doe not consider; as God sayes;
even as good, as if we had no knowledge At all, for all the good it will do us, if we do not Consider; as God Says;
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Israel doth not know, my people doe not consider, Isa. 1. 3. looke what our mindes doe consider from day to day, that our minds are lively on;Israel does not know, my people do not Consider, Isaiah 1. 3. look what our minds do Consider from day to day, that our minds Are lively on;
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consideration is the eagernesse of the minde, when the minde cares not for an object, it will not trouble it selfe to consider of, a lesse act will serve such a thing well enough;
consideration is the eagerness of the mind, when the mind Cares not for an Object, it will not trouble it self to Consider of, a less act will serve such a thing well enough;
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but looke what the minde is inclined unto, there it will not goe slightly and lightly to worke, there 'twill take paines,
but look what the mind is inclined unto, there it will not go slightly and lightly to work, there it'll take pains,
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nay, it counts it no paines to perpend and to weigh things as in a Ballance;
nay, it counts it not pains to Perpend and to weigh things as in a Balance;
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as it is said of Mary, looke what she heard from Christ, she kept it and pondered it in her heart, Luk. 2. 19. she pondered it,
as it is said of Marry, look what she herd from christ, she kept it and pondered it in her heart, Luk. 2. 19. she pondered it,
c-acp pn31 vbz vvn pp-f uh, vvb r-crq pns31 vvd p-acp np1, pns31 vvd pn31 cc vvn pn31 p-acp po31 n1, np1 crd crd pns31 vvn pn31,
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and weighed it in a ballance, O it was matter of great weight with her minde;
and weighed it in a balance, Oh it was matter of great weight with her mind;
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where the minde is alive, there it will consider and ponder and weigh, nay, there is not a circumstance,
where the mind is alive, there it will Consider and ponder and weigh, nay, there is not a circumstance,
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but the minde will take it to consideration.
but the mind will take it to consideration.
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Take a man that is alive to the things here below, how considerative is that man, in all matters of that nature:
Take a man that is alive to the things Here below, how considerative is that man, in all matters of that nature:
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As for example now, for his gaine; he takes every thing into consideration that may make for his gaine;
As for Exampl now, for his gain; he Takes every thing into consideration that may make for his gain;
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He will have his wits about him, when he buyes or sels, when he sowes or reaps; he considers with himselfe;
He will have his wits about him, when he buys or sells, when he sows or reaps; he considers with himself;
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that he will not sow too soon, or too late in the year, or a grain that the ground will not beare, he considers how long it was since it was fallow,
that he will not sow too soon, or too late in the year, or a grain that the ground will not bear, he considers how long it was since it was fallow,
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how long it will beare, till it be laid fallow againe; he considers when he may sell dearest, when he may buy cheapest;
how long it will bear, till it be laid fallow again; he considers when he may fell dearest, when he may buy cheapest;
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when is the best time to put off a commodity. This is the livelynesse of his minde in these things.
when is the best time to put off a commodity. This is the livelynesse of his mind in these things.
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Take this man now for his soule, his minde is starke heavy, any loose thoughts shall serve turne for that, he does not consider here.
Take this man now for his soul, his mind is stark heavy, any lose thoughts shall serve turn for that, he does not Consider Here.
vvb d n1 av p-acp po31 n1, po31 n1 vbz av-j j, d j n2 vmb vvi n1 p-acp d, pns31 vdz xx vvi av.
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But when a man is a live unto God, now his considerations runne out this way,
But when a man is a live unto God, now his considerations run out this Way,
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now he is considerative this way, for his soule, for his spirituall and eternall good. Beloved consideration is a lively act of the minde;
now he is considerative this Way, for his soul, for his spiritual and Eternal good. beloved consideration is a lively act of the mind;
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as you may see there in Moses. Know therefore this day and consider it in thy heart;
as you may see there in Moses. Know Therefore this day and Consider it in thy heart;
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that the Lord he is God in heaven above ▪ and upon the earth beneath, Deut. 4. 39. that is, doe not onely know it,that the Lord he is God in heaven above ▪ and upon the earth beneath, Deuteronomy 4. 39. that is, do not only know it,
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but quicken up thy minde to consider it; this will doe thee good indeed; this is a very perfect Act of the minde;
but quicken up thy mind to Consider it; this will do thee good indeed; this is a very perfect Act of the mind;
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as we see in David; when I consider the Heavens the worke of thy hands, the Moone,
as we see in David; when I Consider the Heavens the work of thy hands, the Moon,
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and the Starres which thou hast ordained;
and the Stars which thou hast ordained;
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then I say, Lord what is man? Psal. 83, 4. you see how stirring his minde was,then I say, Lord what is man? Psalm 83, 4. you see how stirring his mind was,
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when he considered the heavens and the earth, it wrought mightily on him; it made him the more humble.
when he considered the heavens and the earth, it wrought mightily on him; it made him the more humble.
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Others see the Heavens every day, and it does not move them one whit to Humiliation before God.
Others see the Heavens every day, and it does not move them one whit to Humiliation before God.
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But when the minde comes once to consider ▪ then it shakes off its dulnesse and remissnesse,
But when the mind comes once to Consider ▪ then it shakes off its dulness and remissness,
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then it growes busie, such a man will not goe to Prayer, but he considers what he goes about, what a great God he is to speake to, what a vile creature himselfe is that is to pray to him;
then it grows busy, such a man will not go to Prayer, but he considers what he Goes about, what a great God he is to speak to, what a vile creature himself is that is to pray to him;
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he will consider how he may pray with faith and hope and feeling of his wants;
he will Consider how he may pray with faith and hope and feeling of his Wants;
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how he may rise up from his knees not without profit.
how he may rise up from his knees not without profit.
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Now he will not goe to the word, but he will consider what it is he repaires to,
Now he will not go to the word, but he will Consider what it is he repairs to,
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now all his mind is how he may get good, now he is busie in every duty;
now all his mind is how he may get good, now he is busy in every duty;
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when he is tempted to doe as others doe, he considers what the issue will be, and this makes him forbeare.
when he is tempted to do as Others do, he considers what the issue will be, and this makes him forbear.
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Beloved, this is the life of our mindes, when they consider things; when we consider our latter end; when we consider Gods promises;
beloved, this is the life of our minds, when they Consider things; when we Consider our latter end; when we Consider God's promises;
j-vvn, d vbz dt n1 pp-f po12 n2, c-crq pns32 vvb n2; c-crq pns12 vvb po12 d n1; c-crq pns12 vvb ng1 n2;
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when we consider his threatenings, when we take his commandements into our deep consideration, when we consider the danger of sinne, we doe not onely know all these things but we consider them.
when we Consider his threatenings, when we take his Commandments into our deep consideration, when we Consider the danger of sin, we do not only know all these things but we Consider them.
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Though we know neere so much, yet except we consider what we know, our mindes are lumpish and dead;
Though we know near so much, yet except we Consider what we know, our minds Are lumpish and dead;
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consideration is the activity of the minde;
consideration is the activity of the mind;
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and therefore if we would prove our selves to be alive towards God, let us put on consideration a dayes.
and Therefore if we would prove our selves to be alive towards God, let us put on consideration a days.
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Fourthly, the remembring of the minde;
Fourthly, the remembering of the mind;
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when the minde forgets it selfe every day, this is nothing but the deadnesse of the minde;
when the mind forgets it self every day, this is nothing but the deadness of the mind;
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for if it be alive to a thing, it will be sure to remember it selfe of that, if it oan;
for if it be alive to a thing, it will be sure to Remember it self of that, if it oan;
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Can a maide forget her ornaments, or a Bride her attire? yet my people have forgotten me dayes without number, Jer. 2. 32. that is, my people are dead-minded to me;Can a maid forget her Ornament, or a Bride her attire? yet my people have forgotten me days without number, Jer. 2. 32. that is, my people Are dead-minded to me;
vmb dt n1 vvi po31 n2, cc dt n1 po31 n1? av po11 n1 vhb vvn pno11 n2 p-acp n1, np1 crd crd cst vbz, po11 n1 vbr j p-acp pno11;
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if they regarded me, they would remember themselves every day, to serve me;
if they regarded me, they would Remember themselves every day, to serve me;
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looke what a man is alive to, the minde will be sure to remember us of that;
look what a man is alive to, the mind will be sure to Remember us of that;
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we can have no journey to take, but our mindes remember us of it;
we can have no journey to take, but our minds Remember us of it;
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no businesse to doe, to feed our Cattell, to milke our kine every morning, and evening, to sheare our sheepe every Lammas, if we forget any thing in this kinde, presently it's a 100. to one, but we remember our selves;
no business to do, to feed our Cattle, to milk our kine every morning, and evening, to shear our sheep every Lammas, if we forget any thing in this kind, presently it's a 100. to one, but we Remember our selves;
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now when a man is alive to the best things ▪ in some measure, he will remember himselfe of them every day;
now when a man is alive to the best things ▪ in Some measure, he will Remember himself of them every day;
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so David did, I remembred thy name O Lord, yea, in the night too, and so I kept thy Law, Psal. 119. 55. I remembred my selfe,
so David did, I remembered thy name Oh Lord, yea, in the night too, and so I kept thy Law, Psalm 119. 55. I remembered my self,
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and I would be sure to doe what God bid me do;
and I would be sure to do what God bid me doe;
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it may be his heart began to arise, but presently he remembred himselfe, and beat it downe againe;
it may be his heart began to arise, but presently he remembered himself, and beatrice it down again;
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it may be some other lust began to be up, but by and by he remembred him, and checked his owne soule;
it may be Some other lust began to be up, but by and by he remembered him, and checked his own soul;
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when the minde is alive towards God, the knowledge of the word does not lie dead in that man;
when the mind is alive towards God, the knowledge of the word does not lie dead in that man;
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but still he remembers it at every need; when the Sabbath is coming; then thinkes he I remember what God bade me doe.
but still he remembers it At every need; when the Sabbath is coming; then thinks he I Remember what God bade me do.
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Remember the Sabbath day to keepe it holy;
remember the Sabbath day to keep it holy;
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when the Sacrament comes, then he remembers himselfe, O thinkes he, let a man examine himselfe,
when the Sacrament comes, then he remembers himself, Oh thinks he, let a man examine himself,
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and so let him eat of that Bread and drinke of that Cup; now the minde thinkes, I will labour to remember God continually;
and so let him eat of that Bred and drink of that Cup; now the mind thinks, I will labour to Remember God continually;
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what ever I forget, I will not forget him;
what ever I forget, I will not forget him;
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when I rise up, when I lie downe, still I will set my selfe to remember him;
when I rise up, when I lie down, still I will Set my self to Remember him;
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when I goe out, when I come home;
when I go out, when I come home;
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what ever the Devill say, what ever the flesh whisper, I will labour still to remember God;
what ever the devil say, what ever the Flesh whisper, I will labour still to Remember God;
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if I be tempted to wrath; then I desire to remember what God sayes; give not place to the Devill;
if I be tempted to wrath; then I desire to Remember what God Says; give not place to the devil;
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when I feel spirituall lazinesse, then I will unfeignedly endeavour to remember what God speakes unto me, cursed is he that does the worke of the Lord negligently, &c.
when I feel spiritual laziness, then I will unfeignedly endeavour to Remember what God speaks unto me, cursed is he that does the work of the Lord negligently, etc.
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Fifthly, the inventings or the devisings of the heart;
Fifthly, the inventings or the devisings of the heart;
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where the minde is naturally bent and alive, there it is witty, if riches, if preferment, where the mind is naturally bent and alive, there it is witty, if riches, if preferment,
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if pleasure, if learning be a mans lust that he lives, in there he is witty;
if pleasure, if learning be a men lust that he lives, in there he is witty;
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so when a man is a live unto God, his wit will have that way it's vent;
so when a man is a live unto God, his wit will have that Way it's vent;
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as Christ sayes, I finde out witty inventions Prov. 8. 12. he speakes not onely of himselfe,
as christ Says, I find out witty Inventions Curae 8. 12. he speaks not only of himself,
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But of his grace in every one, that is this; when the minde is alive & set towards Christ, it will finde out witty inventions;
But of his grace in every one, that is this; when the mind is alive & Set towards christ, it will find out witty Inventions;
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nay, it's a strange thing though men have no parts, yet if they be worldly, how witty they are for such matters;
nay, it's a strange thing though men have no parts, yet if they be worldly, how witty they Are for such matters;
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and so for good people, whose mindes are turned towards God, though they be of very weake parts,
and so for good people, whose minds Are turned towards God, though they be of very weak parts,
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yet how witty they will be in good things; what pretty ways they will have to doe good, to shunne offences; to break occasions of sinne;
yet how witty they will be in good things; what pretty ways they will have to do good, to shun offences; to break occasions of sin;
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as a Minister in his preaching;
as a Minister in his preaching;
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as Paul sayes, I caught you with guile, 2 Cor. 12. 16. so let man have a liberall minde, the Prophet sayes he will devise liberall things, Isa. 32. 8. mercy and truth shall be to them that devise good;
as Paul Says, I caught you with guile, 2 Cor. 12. 16. so let man have a liberal mind, the Prophet Says he will devise liberal things, Isaiah 32. 8. mercy and truth shall be to them that devise good;
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Prov. 14. 22. whence comes the blockishnesse of our mindes;
Curae 14. 22. whence comes the blockishness of our minds;
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but from this, that our mindes are so dead; if our mindes were more alive towards God, it would make us more graciously witty, we should devise good things, finde out admirable inventions, it would teach us plots against Satan, plots against the flesh,
but from this, that our minds Are so dead; if our minds were more alive towards God, it would make us more graciously witty, we should devise good things, find out admirable Inventions, it would teach us plots against Satan, plots against the Flesh,
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as the wicked, their mindes are full of sinfull devises, fetches, stratagems, policies, a man would wonder to see how witty the devill is in them, to carry them headlong to hell, &c. Sixthly, and lastly, the judging of the minde.
as the wicked, their minds Are full of sinful devises, Fetches, stratagems, policies, a man would wonder to see how witty the Devil is in them, to carry them headlong to hell, etc. Sixthly, and lastly, the judging of the mind.
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But I spake of this not long agoe; and therefore I will let it alone now;
But I spoke of this not long ago; and Therefore I will let it alone now;
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thus I have shewed you, what a lively Christian is in regard of his minde.
thus I have showed you, what a lively Christian is in regard of his mind.
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Now the next is, that we shew you what a live Christian is in regard of the heart, &c.
Now the next is, that we show you what a live Christian is in regard of the heart, etc.
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And then in regard of the conscience, &c. and then in regard of the affections, &c.
And then in regard of the conscience, etc. and then in regard of the affections, etc.
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REVEL. 3. 1. And art Dead. THe point we are in, is this; That a dead Christian is as good as no Christian at all.
REVEL. 3. 1. And art Dead. THe point we Are in, is this; That a dead Christian is as good as no Christian At all.
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First, we have opened the meaning of this point; and shewed you what is meant by a dead Christian.
First, we have opened the meaning of this point; and showed you what is meant by a dead Christian.
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Secondly, we have shewed you that this is so, by going over all the graces of Gods spirit;
Secondly, we have showed you that this is so, by going over all the graces of God's Spirit;
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a man hath near a one of them all that is dead; againe by going over all the duties of Christian Religion;
a man hath near a one of them all that is dead; again by going over all the duties of Christian Religion;
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ye heard, a man does neare a one of them all, as long as he does them onely in a dead hearted manner.
you herd, a man does near a one of them all, as long as he does them only in a dead hearted manner.
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Thirdly, I shewed you the reasons of this point, why a dead Christian is even as no Christian at all;
Thirdly, I showed you the Reasons of this point, why a dead Christian is even as no Christian At all;
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there be many reasons of it, it stands with good reason that it should be so.
there be many Reasons of it, it Stands with good reason that it should be so.
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Fourthly, we began to shew you the uses of this point. First, how wide then are they that are profanely wicked if they that are Christians,
Fourthly, we began to show you the uses of this point. First, how wide then Are they that Are profanely wicked if they that Are Christians,
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and do the things contained in the Gospell are rejected, because they doe them with a dead heart, where shall they appeare that will not doe them at all?
and do the things contained in the Gospel Are rejected, Because they do them with a dead heart, where shall they appear that will not do them At all?
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Secondly, another use was to condemne these times of ours, wherein for the most part people are dead. There be not many that doe live like Christians at all in outward appearance,
Secondly, Another use was to condemn these times of ours, wherein for the most part people Are dead. There be not many that do live like Christians At all in outward appearance,
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and yet how many of that little number are even dead and without life? they draw neere unto God with their outward man,
and yet how many of that little number Are even dead and without life? they draw near unto God with their outward man,
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but their hearts are farre from him, Matth. 15. 8.but their hearts Are Far from him, Matthew 15. 8.
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Thirdly, another use was to shew you the danger of being a dead Christian, I shewed it in seven things.
Thirdly, Another use was to show you the danger of being a dead Christian, I showed it in seven things.
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But I will not name them againe.
But I will not name them again.
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In the fourth place we are come to shew you, what it is to be alive Christian;
In the fourth place we Are come to show you, what it is to be alive Christian;
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a Christian quickened up towards God;
a Christian quickened up towards God;
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and here I shewed you, First, who is the principall and prime cause of this life and quickening,
and Here I showed you, First, who is the principal and prime cause of this life and quickening,
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and that is God, who quickeneth the dead; God the Father quickens whom he will;
and that is God, who Quickeneth the dead; God the Father quickens whom he will;
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God the Son he quickens whom he will, and God the Holy Ghost, he is the spirit of life.
God the Son he quickens whom he will, and God the Holy Ghost, he is the Spirit of life.
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Secondly, I shewed you what is the Instrument of this life, and that is faith;
Secondly, I showed you what is the Instrument of this life, and that is faith;
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this faith when it is a true and a lively faith, it makes a man adhere to the fountaine of life.
this faith when it is a true and a lively faith, it makes a man adhere to the fountain of life.
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That thou maist cleave unto him, for he is thy life, Deut. 30. 20. Faith is the having of God for our God,That thou Mayest cleave unto him, for he is thy life, Deuteronomy 30. 20. Faith is the having of God for our God,
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as the Apostle sayes, He that hath the Sonne hath life. Thirdly, I shewed you the parts of this life;
as the Apostle Says, He that hath the Son hath life. Thirdly, I showed you the parts of this life;
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and the parts of it I shewed you were three.
and the parts of it I showed you were three.
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The first is, the life of justification, Rom. 5. 18. The second is, the life of sanctification. Eph. 2. 5. The third is, the life of consolation or comfort, Psal. 85. 6.
The First is, the life of justification, Rom. 5. 18. The second is, the life of sanctification. Ephesians 2. 5. The third is, the life of consolation or Comfort, Psalm 85. 6.
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Now because the life of sanctification is here principally intended, when a man is quickened up towards God, and all his holy wayes;
Now Because the life of sanctification is Here principally intended, when a man is quickened up towards God, and all his holy ways;
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therefore I descended downe to the branches of this life, and quickening in all the powers of the soule.
Therefore I descended down to the branches of this life, and quickening in all the Powers of the soul.
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The last day we began to search about the understanding, what is the life and quickening of that towards God.
The last day we began to search about the understanding, what is the life and quickening of that towards God.
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And first, we shewed you that bare knowing is not it;
And First, we showed you that bore knowing is not it;
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a man may know God & all his ways contemplatively, & yet not be quickened up to them; a man may know God & all his ways contemplatively, & yet not be quickened up to them;
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as Israel said, my God we knowledge thee, Hos. 8. 2. and yet as it followes, they were not quickened up for all that;
as Israel said, my God we knowledge thee, Hos. 8. 2. and yet as it follows, they were not quickened up for all that;
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the Gentiles knew God, Rom. 1. 21. I but they did not glorifie him as God; it was dead knowledge;the Gentiles knew God, Rom. 1. 21. I but they did not Glorify him as God; it was dead knowledge;
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nay, we shewed you that bare knowledge is not so much as the light of the understanding, much lesse the life of it;
nay, we showed you that bore knowledge is not so much as the Light of the understanding, much less the life of it;
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as our Saviour Christ sayes, if the light that is in thee be darknesse, how great is the darknesse, Matth. 6. 23. that is, a man may have that light,
as our Saviour christ Says, if the Light that is in thee be darkness, how great is the darkness, Matthew 6. 23. that is, a man may have that Light,
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and yet be in darknesse, and therefore much more in deadnesse.
and yet be in darkness, and Therefore much more in deadness.
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Secondly, I shewed you that approving of God and his wayes is not the quickening of the understanding neither.
Secondly, I showed you that approving of God and his ways is not the quickening of the understanding neither.
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Saint Paul shewes that a man may approve the best things and yet be dead, Rom. 2. 18. The Devill approved admirably of Jesus Christ, I know thee who thou art,
Saint Paul shows that a man may approve the best things and yet be dead, Rom. 2. 18. The devil approved admirably of jesus christ, I know thee who thou art,
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even the holy one of God, Mark. 1. 24. suppose thou provest and allowest of all goodnesse;even the holy one of God, Mark. 1. 24. suppose thou Provest and allowest of all Goodness;
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O sayes the Apostle, Happy is the man that condemneth not himselfe in that which he alloweth, Rom. 14. 22. so may I say, thou mayest allow of strictnesse,
Oh Says the Apostle, Happy is the man that Condemneth not himself in that which he alloweth, Rom. 14. 22. so may I say, thou Mayest allow of strictness,
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and of all the strictest orders of God, and yet have a dead minde, and condemne thy selfe.
and of all the Strictest order of God, and yet have a dead mind, and condemn thy self.
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I but, I am not strict though. Thirdly, I shewed you that thinking of God and of heavenly things;
I but, I am not strict though. Thirdly, I showed you that thinking of God and of heavenly things;
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this is not the life of the minde neither;
this is not the life of the mind neither;
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a man may thinke of them all now and then, and yet be dead to them all notwithstanding;
a man may think of them all now and then, and yet be dead to them all notwithstanding;
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nay, this may increase thy condemnation;
nay, this may increase thy condemnation;
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therefore when a sinner sins, it may be he thinkes of Gods word at some time, Gods word forbids this,
Therefore when a sinner Sins, it may be he thinks of God's word At Some time, God's word forbids this,
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and yet he does it, though this increases his condemnation.
and yet he does it, though this increases his condemnation.
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Fourthly, I shewed you that studying of God, and of faith, and all the Doctrine of life;
Fourthly, I showed you that studying of God, and of faith, and all the Doctrine of life;
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this is not the life of the minde neither; and this is that which deceives indeed;
this is not the life of the mind neither; and this is that which deceives indeed;
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when a mans studying is practicall; this is an argument of life;
when a men studying is practical; this is an argument of life;
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the heart of the righteous studieth to answer, Prov. 15. 28. Schollers because their minds are not of the world, may be all the day long,the heart of the righteous studieth to answer, Curae 15. 28. Scholars Because their minds Are not of the world, may be all the day long,
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but from morning till night, their mindes are about God, and all Divinity. And they think it may be they are heavenly minded;
but from morning till night, their minds Are about God, and all Divinity. And they think it may be they Are heavenly minded;
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alas, no, their mindes may be as dead towards God for all this, as the worldlings, that is musing on his pelfe as long a time.
alas, no, their minds may be as dead towards God for all this, as the worldlings, that is musing on his pelf as long a time.
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Then I came to shew you affirmatively what the life of the minde is;
Then I Come to show you affirmatively what the life of the mind is;
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the life of the minde is, when it is stirred up towards God and all his gracious wayes; as Peter sayes;
the life of the mind is, when it is stirred up towards God and all his gracious ways; as Peter Says;
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I will stirre up your pure mindes, 2 Pet. 3. 1. that is, I would quicken up your mindes;I will stir up your pure minds, 2 Pet. 3. 1. that is, I would quicken up your minds;
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when the minde is stirring towards God, it was stirring towards other things before, but now it is stirring towards heaven, towards repentance and amendment of life,
when the mind is stirring towards God, it was stirring towards other things before, but now it is stirring towards heaven, towards Repentance and amendment of life,
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and Christ, and how to please God and the like, now it is quickened up towards him.
and christ, and how to please God and the like, now it is quickened up towards him.
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I shewed you there be six stirring acts of the minde. The first is, the applying of the minde;
I showed you there be six stirring acts of the mind. The First is, the applying of the mind;
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when the minde does not onely know a thing, but it applyes it to ones selfe;
when the mind does not only know a thing, but it Applies it to ones self;
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this is a stirring Act of the minde; looke where the minde of man is alive, if it be alive towards the world;
this is a stirring Act of the mind; look where the mind of man is alive, if it be alive towards the world;
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if it ▪ know any way unto profit, or preferment, or the having of what it likes, presently it will apply it;
if it ▪ know any Way unto profit, or preferment, or the having of what it likes, presently it will apply it;
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so when a man is alive towards God, now his minde hath a applying disposition, looke what he knowes about God, he applyes it to himselfe,
so when a man is alive towards God, now his mind hath a applying disposition, look what he knows about God, he Applies it to himself,
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for his owne edification, instruction, humiliation, direction and guide; as Eliphaz sayes;
for his own edification, instruction, humiliation, direction and guide; as Eliphaz Says;
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so this it is, heare it and know it for thy good, Job. 5. 27. that is, doe not onely know it,so this it is, hear it and know it for thy good, Job. 5. 27. that is, do not only know it,
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but be quickened up to apply it to thy selfe;
but be quickened up to apply it to thy self;
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hath thy minde an applying disposition, doest thou apply the word of God to thy selfe to make it thine owne.
hath thy mind an applying disposition, dost thou apply the word of God to thy self to make it thine own.
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Thou knowest what God is, I but hast thou a disposition in thy minde, to apply him to thy selfe? this is a quickened minde, a man will not let his knowledge lye swimming in his minde,
Thou Knowest what God is, I but hast thou a disposition in thy mind, to apply him to thy self? this is a quickened mind, a man will not let his knowledge lie swimming in his mind,
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but he turnes it upon himselfe, and makes it his owne. 2. The meditating of the mind;
but he turns it upon himself, and makes it his own. 2. The meditating of the mind;
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the minding of the minde a naturall man may thinke of God and his commandements as ye heard.
the minding of the mind a natural man may think of God and his Commandments as you herd.
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I but doest thou minde them? if thou doest minde them from day to day,
I but dost thou mind them? if thou dost mind them from day to day,
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now thy minde is quickened indeed;
now thy mind is quickened indeed;
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carnall men think it may be of heavenly things, alas, that is nothing but frigus & socordia as Calvin speakes, I sayes as Saint Paul; but they minde earthly things;
carnal men think it may be of heavenly things, alas, that is nothing but Frigus & socordia as calvin speaks, I Says as Saint Paul; but they mind earthly things;
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looke what a man is alive unto, his minde runnes on that, whether it be God or the creature;
look what a man is alive unto, his mind runs on that, whither it be God or the creature;
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if thy minde be quickened up towards God, then thy minde runnes on him from day to day;
if thy mind be quickened up towards God, then thy mind runs on him from day to day;
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how thou mayest approve thy selfe unto him, how thou mayest pertake of his favour,
how thou Mayest approve thy self unto him, how thou Mayest partake of his favour,
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how thou mayest eschew the temptations of Satan, how thou mayest follow after Christ, be sensible of thy sinnes be affected towards holy duties, does thy minde runne on such things? this is it.
how thou Mayest eschew the temptations of Satan, how thou Mayest follow After christ, be sensible of thy Sins be affected towards holy duties, does thy mind run on such things? this is it.
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Thirdly, The considering of the minde;
Thirdly, The considering of the mind;
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when the minde lookes cursorily on things, what's this but the lookes and remissenesse of the minde,
when the mind looks cursorily on things, what's this but the looks and remissness of the mind,
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now when the minde comes to consider seriously of them, now it quickens up it selfe, as Moses sayes;
now when the mind comes to Consider seriously of them, now it quickens up it self, as Moses Says;
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Know and consider that God he is God, Deut. 4. 39. that is, doe not onely know, that's but a dead thing,Know and Consider that God he is God, Deuteronomy 4. 39. that is, do not only know, that's but a dead thing,
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but stirre up thy selfe and consider wishly of it;
but stir up thy self and Consider wishly of it;
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hath the Lord turned about thy minde that now thou hast begun to have a considering frame in thy minde, to ponder thy wayes;
hath the Lord turned about thy mind that now thou hast begun to have a considering frame in thy mind, to ponder thy ways;
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to weigh the Sermons that thou hearest, as it is said of Mary, she pondered Christs words in her heart;
to weigh the Sermons that thou Hearst, as it is said of Marry, she pondered Christ words in her heart;
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now thou considerest how to pray, how to come to Gods ordinances, how to carry thy selfe in thy calling;
now thou Considerest how to pray, how to come to God's ordinances, how to carry thy self in thy calling;
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now thou doest not goe haire-brainely on his before, but thou takest things into consideration.
now thou dost not go haire-brainely on his before, but thou Takest things into consideration.
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Fourthly, the remembring of the minde, when the mind knowes how to doe well, but the man does it not, he forgets himselfe every day, what's this but the deadnesse of the minde;
Fourthly, the remembering of the mind, when the mind knows how to do well, but the man does it not, he forgets himself every day, what's this but the deadness of the mind;
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if the minde be alive to a thing, it will be sure to remember it selfe of that.
if the mind be alive to a thing, it will be sure to Remember it self of that.
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Can a maid forget her Ornaments? but my people have forgotten me, Jer. 2. 32. therefore they are dead-hearted towards me;Can a maid forget her Ornament? but my people have forgotten me, Jer. 2. 32. Therefore they Are deadhearted towards me;
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can a man forget to put on his clothes in the Morning? Can the worlding forget to plough his fields in time;
can a man forget to put on his clothes in the Morning? Can the Worlding forget to plough his fields in time;
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to reape his Corne, when it's ripe; to milk his kine at night;
to reap his Corn, when it's ripe; to milk his kine At night;
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nay, certainely hee'le be sure to remember such things, why? his minde is alive to them;
nay, Certainly he'll be sure to Remember such things, why? his mind is alive to them;
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if he should chance to forget himselfe for a fit, by and by he remembers himselfe,
if he should chance to forget himself for a fit, by and by he remembers himself,
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so if the minde be alive towards God, it hath a remembring disposition towards him. O sayes David, I will not forget thy word, Psal. 119. 16.
so if the mind be alive towards God, it hath a remembering disposition towards him. O Says David, I will not forget thy word, Psalm 119. 16.
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Fifthly the inventing and devising, and plotting and ploding, and contriving of the minde;
Fifthly the inventing and devising, and plotting and ploding, and contriving of the mind;
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if the minde be alive towards God, these Acts goe towards God too, as the Prophet sayes, A liberall man will be devising liberall things, Isa. 32. 8. Let a man be of weake parts, that's all one,
if the mind be alive towards God, these Acts go towards God too, as the Prophet Says, A liberal man will be devising liberal things, Isaiah 32. 8. Let a man be of weak parts, that's all one,
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yet when it is alive to the world, it's a strange thing to see how witty some are for the world to gather pelfe, they have great reaches in these things;
yet when it is alive to the world, it's a strange thing to see how witty Some Are for the world to gather pelf, they have great reaches in these things;
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so when a man is alive toward God, though he be of weak parts, yet how witty he will be for good things;
so when a man is alive towards God, though he be of weak parts, yet how witty he will be for good things;
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what pretty devises to do good, to understand evill, to shunne offences, to balke occasions of sinne;
what pretty devises to do good, to understand evil, to shun offences, to balk occasions of sin;
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as Paul sayes, I caught you with guile, 2 Cor. 12. 16. whence comes the blockishnesse of our mindes towards the best things,
as Paul Says, I caught you with guile, 2 Cor. 12. 16. whence comes the blockishness of our minds towards the best things,
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but meerly of deadnesse, if our minds were more alive, they would help us to preach, help us to pray, help us with matters for edifying, discourse, they would help us from a 1000 snares, they would be the more active, they would sooner smell a lust, spy Satan, observe the dealings of God.
but merely of deadness, if our minds were more alive, they would help us to preach, help us to pray, help us with matters for edifying, discourse, they would help us from a 1000 snares, they would be the more active, they would sooner smell a lust, spy Satan, observe the dealings of God.
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Sixthly, The judgement of the mind; when the minds lust dictate is for God;
Sixthly, The judgement of the mind; when the minds lust dictate is for God;
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when a man is judicious, this is it that leads men a days, their judgements not all their knowledge nay, learning;
when a man is judicious, this is it that leads men a days, their Judgments not all their knowledge nay, learning;
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you shall have many a learned man will use to play the foole, and does every day very foolishly, because his Judgement is foolish;
you shall have many a learned man will use to play the fool, and does every day very foolishly, Because his Judgement is foolish;
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the reason is a mannever takes any course, nor speakes any word, nor thinkes any thought,
the reason is a mannever Takes any course, nor speaks any word, nor thinks any Thought,
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but first his judgement tels him, it is best to doe so at that time;
but First his judgement tells him, it is best to do so At that time;
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never does the drunkard turne in at the Ale-house, but his judgement sayes to his will, choose to turne in;
never does the drunkard turn in At the Alehouse, but his judgement Says to his will, choose to turn in;
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you will say, it may be he knowes he ought not to do so, I but it is not mens knowledge that leads men, but mens judgements;
you will say, it may be he knows he ought not to do so, I but it is not men's knowledge that leads men, but men's Judgments;
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when mens judgement sayes, this is not for me, this is most pleasant, this is most profitable, this is most honourable, this is most delightfull;
when men's judgement Says, this is not for me, this is most pleasant, this is most profitable, this is most honourable, this is most delightful;
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now when the judgement of the minde is in some measure set towards God, now the minde is quickened;
now when the judgement of the mind is in Some measure Set towards God, now the mind is quickened;
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as David sayes, I esteeme all thy precepts concerning all things to be right, and I hate every false way, Psal. 119. 128. that is, by the mercy of God, I have good judgement, be the way what it will be,
as David Says, I esteem all thy Precepts Concerning all things to be right, and I hate every false Way, Psalm 119. 128. that is, by the mercy of God, I have good judgement, be the Way what it will be,
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though never so pleasing to the flesh, still my judgement sayes choose Gods way, that's ever more best.
though never so pleasing to the Flesh, still my judgement Says choose God's Way, that's ever more best.
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Thus farre we proceeded the last day namely to learne or see what is the quickening of the minde;
Thus Far we proceeded the last day namely to Learn or see what is the quickening of the mind;
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that ye may know whether our understanding be dead or alive; now what remaines but this that we all labour for such an understanding;
that you may know whither our understanding be dead or alive; now what remains but this that we all labour for such an understanding;
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many of us understand much, so much that if it were quickened up to us, it would doe us a world of good;
many of us understand much, so much that if it were quickened up to us, it would do us a world of good;
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if we did use to apply it and make it our owne, if we would give our mindes to it,
if we did use to apply it and make it our own, if we would give our minds to it,
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if we would ponder it and seriously weigh it, and remember it for our use in all our wayes,
if we would ponder it and seriously weigh it, and Remember it for our use in all our ways,
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if we had a devising minde for good a minde plotting for heaven, and continuing how we may best glorifie God, and secure our owne soules.
if we had a devising mind for good a mind plotting for heaven, and Continuing how we may best Glorify God, and secure our own Souls.
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A judicious minde, a practicall minde. This is a good understanding indeed;
A judicious mind, a practical mind. This is a good understanding indeed;
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as the Prophet sayes, a good understanding have they that doe thereafter, Psal. 111. 10. when what we understand does not lye dead in our heads,
as the Prophet Says, a good understanding have they that do thereafter, Psalm 111. 10. when what we understand does not lie dead in our Heads,
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but our mindes are quickened up to it, this is a good understanding my brethren, this understanding is not to be had in Books, God onely can help us with it,
but our minds Are quickened up to it, this is a good understanding my brothers, this understanding is not to be had in Books, God only can help us with it,
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as David sayes, O Lord give me understanding and I shall live, Psal. 119. 144 you will say what need he keep such a stirre for understanding? had not he the Law before his eyes? could not he read there, and get understanding:
as David Says, Oh Lord give me understanding and I shall live, Psalm 119. 144 you will say what need he keep such a stir for understanding? had not he the Law before his eyes? could not he read there, and get understanding:
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O but it will be all dead, Lord unlesse thou give me understanding from above, if thou wilt give me understanding, then I shall live.
Oh but it will be all dead, Lord unless thou give me understanding from above, if thou wilt give me understanding, then I shall live.
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Now I come to the heart, to search what the life of the heart is, every Act of the heart, is not an argument of life.
Now I come to the heart, to search what the life of the heart is, every Act of the heart, is not an argument of life.
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First, there be outside Acts of the heart; people thinke if they doe not dissemble before men; then they are no Hypocrites.
First, there be outside Acts of the heart; people think if they do not dissemble before men; then they Are no Hypocrites.
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O they are hearty they say;
O they Are hearty they say;
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as there is an outside of the outward man, so there is an outside of the heart.
as there is an outside of the outward man, so there is an outside of the heart.
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Thou mayest be hearty in some sort in good duties, and yet be starke dead; namely if it be onely the outside of thy heart;
Thou Mayest be hearty in Some sort in good duties, and yet be stark dead; namely if it be only the outside of thy heart;
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my Sonne keepe my saying in the midst of thy heart, Prov. 4. 21. not in the outside of thy heart, no, no.my Son keep my saying in the midst of thy heart, Curae 4. 21. not in the outside of thy heart, no, no.
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I would have the inside of thy heart too; a man that is alive to the world, the world hath not onely the heart,
I would have the inside of thy heart too; a man that is alive to the world, the world hath not only the heart,
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but the very inside of the heart, the word is deep in the heart;
but the very inside of the heart, the word is deep in the heart;
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so if thou beest alive towards God, God is in the deep of thy heart, the word is deepe in thy heart,
so if thou Best alive towards God, God is in the deep of thy heart, the word is deep in thy heart,
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nor like the salt water in the Sea onely, on the Top. Ye know what became of the Seed, that wanted depth of the earth, Matth. 13. 5. so it is with the heart,
nor like the salt water in the Sea only, on the Top. You know what became of the Seed, that wanted depth of the earth, Matthew 13. 5. so it is with the heart,
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when the word does not get into the depth of it, it never quickens in it.
when the word does not get into the depth of it, it never quickens in it.
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The heart may be so farre towards goodnesse, as to bring a man to good duties a dayes, it may bring one to Sermon or to Prayer, to others of the Ordinances of God,
The heart may be so Far towards Goodness, as to bring a man to good duties a days, it may bring one to Sermon or to Prayer, to Others of the Ordinances of God,
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and other good courses, but what's all this, as long as it is dead; the life lies in the bottome of the heart, look what the bottome of the heart stands unto, that's a man alive unto,
and other good courses, but what's all this, as long as it is dead; the life lies in the bottom of the heart, look what the bottom of the heart Stands unto, that's a man alive unto,
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then thou art alive towards God, when the bottom of thy heart is unto him;
then thou art alive towards God, when the bottom of thy heart is unto him;
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when thou labourest to obey him from the bottome of thy heart, when thou callest upon him from the bottome of thy heart,
when thou labourest to obey him from the bottom of thy heart, when thou Callest upon him from the bottom of thy heart,
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like Sugar at the bottome of the Cup, stirre up the bottome, the best is at bottome,
like Sugar At the bottom of the Cup, stir up the bottom, the best is At bottom,
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so thou must stirre up the bottome of thy heart, the heart is a deep thing, Psal. 64. 6. though religion be on the top,
so thou must stir up the bottom of thy heart, the heart is a deep thing, Psalm 64. 6. though Religion be on the top,
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yet if the world be in the deepe, thy heart is dead towards God;
yet if the world be in the deep, thy heart is dead towards God;
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as it is with a puddle, it may be cleare at the top, faire water at the top,
as it is with a puddle, it may be clear At the top, fair water At the top,
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but there's nothing but mudde at the bottome.
but there's nothing but mud At the bottom.
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Secondly, there be flitting Acts of the heart, be they never so deep in the heart,
Secondly, there be flitting Acts of the heart, be they never so deep in the heart,
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yet if they doe not stay there, the heart is dead still. Solomon sayes of his Father;
yet if they do not stay there, the heart is dead still. Solomon Says of his Father;
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he said unto me, let thy heart retaine my words, keep my Commandements and live, Prov. 4. 4. though the word does stirre neere so much for the present, this is not life,he said unto me, let thy heart retain my words, keep my commandments and live, Curae 4. 4. though the word does stir near so much for the present, this is not life,
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except thou retaine it, and hold it fast, a man may have many flashes of life in him,
except thou retain it, and hold it fast, a man may have many flashes of life in him,
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but as long as the heart does not keep them, it remaines dead, they that seeke the Lord, the heart shall live, Psal. 22. 26. that is,
but as long as the heart does not keep them, it remains dead, they that seek the Lord, the heart shall live, Psalm 22. 26. that is,
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when it is not a flash, but it is an Act that abides by a man, the heart is stedfastly set towards God, now his heart lives;
when it is not a flash, but it is an Act that abides by a man, the heart is steadfastly Set towards God, now his heart lives;
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now when people are moved onely by fits, they are humbled by fits, and startled by fits, their righteousnesse is like a morning dew, ye know there the dew is every morning,
now when people Are moved only by fits, they Are humbled by fits, and startled by fits, their righteousness is like a morning due, you know there the due is every morning,
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but all the day it is gone, may be when morning comes, there it is againe,
but all the day it is gone, may be when morning comes, there it is again,
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but all the day it is gone.
but all the day it is gone.
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It is true there may be horrible offs and ons in the Children of God, to the confounding of their faces before God.
It is true there may be horrible offs and ons in the Children of God, to the confounding of their faces before God.
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But I doe not speake to discourage them.
But I do not speak to discourage them.
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But let us take heed we may have admirable flashes of life, fits of humblings, fits of enlargements, fits of selfe-denyall, sits of great eagernesse after God, the heart may be towards God for a sit, a false heart; as the Land of Israel;
But let us take heed we may have admirable flashes of life, fits of humblings, fits of enlargements, fits of self-denial, sits of great eagerness After God, the heart may be towards God for a fit, a false heart; as the Land of Israel;
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their heart was firmely towards him for a sit, they remembred that God was their rock and that the high God was their redeemer, but their heart was not right with him, they were not stedfast in his Covenant, Psal. 78. 37. mark. it was but a fit;
their heart was firmly towards him for a fit, they remembered that God was their rock and that the high God was their redeemer, but their heart was not right with him, they were not steadfast in his Covenant, Psalm 78. 37. mark. it was but a fit;
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like Esays crying for a fit. This is a poore argument of life then; no, no;
like Isaiah crying for a fit. This is a poor argument of life then; no, no;
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the flitting acts of the heart, may be no acts of life. Thirdly, there be wouldings and wishings in the heart;
the flitting acts of the heart, may be no acts of life. Thirdly, there be wouldings and wishings in the heart;
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and these cozen the world more then any other; these they thinke verily are effects of true life. and these cozen the world more then any other; these they think verily Are effects of true life.
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First, because these are not in the outside of the heart, but lye, or at least seeme to lye very deepe in the heart;
First, Because these Are not in the outside of the heart, but lie, or At least seem to lie very deep in the heart;
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it is very certaine, that many naturall men would give the whole world if they had it,
it is very certain, that many natural men would give the Whole world if they had it,
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as they doe verily conceive, that they had true grace, that they were Saints, that they could leave their sinnes, that they were in a childe of Gods case, they deeply wish it, it is a profound would in their hearts;
as they do verily conceive, that they had true grace, that they were Saints, that they could leave their Sins, that they were in a child of God's case, they deeply wish it, it is a profound would in their hearts;
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and therefore now when they see such yearnings in their hearts, they doe verily apprehend, this is life certainly.
and Therefore now when they see such yearnings in their hearts, they do verily apprehend, this is life Certainly.
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Hence it is that they will say they would from the bottome of their hearts serve God, they have nere a lust but they would full faine have God deliver them from that;
Hence it is that they will say they would from the bottom of their hearts serve God, they have never a lust but they would full feign have God deliver them from that;
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indeed they confesse in their consciences, if they might have a 1000 worlds, they cannot give it over, I but they would faine they could, and thus they deceive themselves;
indeed they confess in their Consciences, if they might have a 1000 world's, they cannot give it over, I but they would feign they could, and thus they deceive themselves;
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because this act seemes to be from the depth of their heart;
Because this act seems to be from the depth of their heart;
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this fancy you may see to be in mens hearts out of Mich. 6. 6. 7. where ye see,
this fancy you may see to be in men's hearts out of Mich. 6. 6. 7. where you see,
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though they could not finde in their hearts to walke humbly before God, to live justly and righteously,
though they could not find in their hearts to walk humbly before God, to live justly and righteously,
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yet they would give thousands they could.
yet they would give thousands they could.
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O say they what would not we give for the sin of our soules? no question but they thought they were alive,
O say they what would not we give for the since of our Souls? no question but they Thought they were alive,
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but God told them they were not.
but God told them they were not.
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Secondly, another reason why they thinke this is a token of life is, because this is no flitting act neither;
Secondly, Another reason why they think this is a token of life is, Because this is no flitting act neither;
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But they have these wouldings every day;
But they have these wouldings every day;
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nay, you can never come to them, but still they have these, they would doe well;
nay, you can never come to them, but still they have these, they would do well;
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nay, they would doe as well as the best;
nay, they would do as well as the best;
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thus they hope they have a fountaine of living water in them that springeth up daily;
thus they hope they have a fountain of living water in them that springs up daily;
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thus it was with them in the Prophets, they seeke me daily sayes God, Isa. 58. 2. they thought it was their every dayes work to serve God,
thus it was with them in the prophets, they seek me daily Says God, Isaiah 58. 2. they Thought it was their every days work to serve God,
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and where they did faile, they thought they could say, they would doe better, they sought the Lord daily.
and where they did fail, they Thought they could say, they would do better, they sought the Lord daily.
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Thirdly, because they finde that this is attributed to the Saints;
Thirdly, Because they find that this is attributed to the Saints;
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as the Apostle sayes, ye cannot doe the things that ye would, Gal. 5. 17. nay, the Apostle Paul himselfe, speakes it of himselfe, the good that I would doe, that doe I not,
as the Apostle Says, you cannot do the things that you would, Gal. 5. 17. nay, the Apostle Paul himself, speaks it of himself, the good that I would do, that do I not,
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and the evill which I would not doe, that doe I, Rom. 7. 19. So that thus they argue now,and the evil which I would not do, that do I, Rom. 7. 19. So that thus they argue now,
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when they finde this same woulding in their hearts, and cannot doe as they would, O say they, I may say with the Apostle, the good which I would doe that doe I not;
when they find this same woulding in their hearts, and cannot do as they would, Oh say they, I may say with the Apostle, the good which I would do that do I not;
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I cannot doe as I would. Thus they hoodwinke their owne soules.
I cannot do as I would. Thus they hoodwink their own Souls.
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It is very true these be the Saints groanes, and a part of their sighing towards God, that they cannot doe as they would, this makes them a burthen to themselves;
It is very true these be the Saints groans, and a part of their sighing towards God, that they cannot doe as they would, this makes them a burden to themselves;
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and so againe when they finde themselves disturbed and limited and straightened by their flesh, this is a comfort to their soules,
and so again when they find themselves disturbed and limited and straightened by their Flesh, this is a Comfort to their Souls,
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and an argument of Gods infinite goodnesse unto them, that they can unfeignedly say, they would doe better;
and an argument of God's infinite Goodness unto them, that they can unfeignedly say, they would do better;
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they doe please him in some measure through his grace, and they would please him better;
they do please him in Some measure through his grace, and they would please him better;
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they doe some good by his heavenly spirit, and they would doe more; they doe resist every sinne, and they would resist it more. This is very true.
they do Some good by his heavenly Spirit, and they would do more; they do resist every sin, and they would resist it more. This is very true.
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But yet how many a thousands lul themselves asleep in security, by the fancy of this thing.
But yet how many a thousands lul themselves asleep in security, by the fancy of this thing.
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The heart may put forth daily wouldings, and be as dead as a carcasse to all the workes of grace;
The heart may put forth daily wouldings, and be as dead as a carcase to all the works of grace;
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as our Saviour Christ sayes, Strive to enter in at the straight Gate, for many shall seeke to enter in,
as our Saviour christ Says, Strive to enter in At the straight Gate, for many shall seek to enter in,
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and shall not be able, Luke 13. 24. q. d.and shall not be able, Lycia 13. 24. q. worser.
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O stirre up your selves, quicken up your hearts, doe not onely seek to enter in;
O stir up your selves, quicken up your hearts, do not only seek to enter in;
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many seeke to enter in, O they would enter in, and they would feigne enter in,
many seek to enter in, Oh they would enter in, and they would feign enter in,
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alas, alas, they are dead, they cannot therefore quicken up your hearts, and doe ye more then so;
alas, alas, they Are dead, they cannot Therefore quicken up your hearts, and do you more then so;
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I acknowledge that woulding is an argument of life in the heart.
I acknowledge that woulding is an argument of life in the heart.
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First, when a man does beleeve God in some measure, and then would beleeve more, does oppose every knowne sinne, and would oppose it more;
First, when a man does believe God in Some measure, and then would believe more, does oppose every known sin, and would oppose it more;
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does follow all manner of goodnesse, and would follow it more, when a mans would is above the simple will,
does follow all manner of Goodness, and would follow it more, when a men would is above the simple will,
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as when a man will reach as high as he can, and then streins himself to reach higher, he takes all the Stooles and Ladders that he can,
as when a man will reach as high as he can, and then strains himself to reach higher, he Takes all the Stools and Ladders that he can,
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and stands on tip-toes and would reach higher; this is an act of the will with some life;
and Stands on tiptoes and would reach higher; this is an act of the will with Some life;
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and therefore the Apostle when he says that Christians would more then they do, Gal. 5. 17. in the verse going before, he tels them they must walke in the spirit though. q. d.
and Therefore the Apostle when he Says that Christians would more then they do, Gal. 5. 17. in the verse going before, he tells them they must walk in the Spirit though. q. worser.
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if ye should say, ye walke in the spirit and doe not, ye deceive your own selves;
if you should say, you walk in the Spirit and do not, you deceive your own selves;
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so that the woulding it selfe, is not a living act.
so that the woulding it self, is not a living act.
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Secondly, a woulding is an act of a living heart, when it is a laborous woulding;
Secondly, a woulding is an act of a living heart, when it is a laborous woulding;
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so that there is another thing in the will, that is the living act and not woulding;
so that there is Another thing in the will, that is the living act and not woulding;
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namely, when the heart labours, and therefore the woulding is not it;
namely, when the heart labours, and Therefore the woulding is not it;
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I labour sayes the Apostle, yea, I laboured more abundantly then they all, 1 Cor. 15. 10. marke though he said in another place that he would;
I labour Says the Apostle, yea, I laboured more abundantly then they all, 1 Cor. 15. 10. mark though he said in Another place that he would;
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the good which I would doe;
the good which I would do;
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yet that was not all, that had been a dead act, if that had been all;
yet that was not all, that had been a dead act, if that had been all;
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therefore he laboured together with it. Well then; let us come to shew you, what the life of the will is.
Therefore he laboured together with it. Well then; let us come to show you, what the life of the will is.
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In a word, the life of the heart is, when the heart will doe a thing, it may be it is hindred a thousand times,
In a word, the life of the heart is, when the heart will do a thing, it may be it is hindered a thousand times,
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but in some measure it will do it, cost it never so much, though flesh and bloud,
but in Some measure it will do it, cost it never so much, though Flesh and blood,
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and world, and devill, and all be against it, yet it will doe it;
and world, and Devil, and all be against it, yet it will do it;
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now the heart is alive it will beleeve, it will repent, it will strive against sinne, it will set God before its eyes, it will love him above all, feare him above all, regard him above all.
now the heart is alive it will believe, it will Repent, it will strive against sin, it will Set God before its eyes, it will love him above all, Fear him above all, regard him above all.
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I say though it meet with never so many hindrances without and within, pull-backes, rebellions, yet it will doe it, now it's alive;
I say though it meet with never so many hindrances without and within, pull-backs, rebellions, yet it will do it, now it's alive;
pns11 vvb cs pn31 vvb p-acp av-x av d n2 p-acp cc a-acp, n2, n2, av pn31 vmb vdi pn31, av pn31|vbz j;
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when the spirit indeed is willing, Matth. 26. 41. as Paul sayes, To will is present with me, Rom. 7. 18. when a man can say it from the bottome of his heart, that a will is present with him.when the Spirit indeed is willing, Matthew 26. 41. as Paul Says, To will is present with me, Rom. 7. 18. when a man can say it from the bottom of his heart, that a will is present with him.
c-crq dt n1 av vbz j, np1 crd crd c-acp np1 vvz, p-acp n1 vbz j p-acp pno11, np1 crd crd c-crq dt n1 vmb vvi pn31 p-acp dt n1 pp-f po31 n1, cst dt n1 vbz j p-acp pno31.
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I will be ruled by God, I will deny my selfe;
I will be ruled by God, I will deny my self;
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though the flesh be never so violent, and it may be many times, and often beares downe all before it,
though the Flesh be never so violent, and it may be many times, and often bears down all before it,
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yet there is a will present, that will stand it out, and that can never be borne downe, the act may be borne downe,
yet there is a will present, that will stand it out, and that can never be born down, the act may be born down,
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now affections may be borne downe.
now affections may be born down.
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I but this still is present, I will be for God, he is my best, his will is my rule, his Law is my line,
I but this still is present, I will be for God, he is my best, his will is my Rule, his Law is my line,
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and I will be at his dispose;
and I will be At his dispose;
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when it is thus in generall, through all the wayes of God, this is a living heart;
when it is thus in general, through all the ways of God, this is a living heart;
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when to will is present with it, as the author to the Hebrewes sayes, his will was to live honestly, Heb. 13. 18. As soone as ever the prodigall Sonne was come to this passe, that he could unfeignedly speake, I will arise, I will goe to my Father, Luk. 15. 18. you see his father presently sayes he was alive;
when to will is present with it, as the author to the Hebrews sayes, his will was to live honestly, Hebrew 13. 18. As soon as ever the prodigal Son was come to this pass, that he could unfeignedly speak, I will arise, I will go to my Father, Luk. 15. 18. you see his father presently Says he was alive;
c-crq p-acp n1 vbz j p-acp pn31, c-acp dt n1 p-acp dt njpg2 zz, po31 n1 vbds pc-acp vvi av-j, np1 crd crd p-acp av c-acp av dt j-jn n1 vbds vvn p-acp d n1, cst pns31 vmd av-j vvi, pns11 vmb vvi, pns11 vmb vvi p-acp po11 n1, np1 crd crd pn22 vvb po31 n1 av-j vvz pns31 vbds j;
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this my Sonne was dead, but he is alive againe;
this my Son was dead, but he is alive again;
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you will say, what if one had bound him hand and foot? that is all one;
you will say, what if one had bound him hand and foot? that is all one;
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he will goe, he will wrastle, he will bite the cord a sunder, if he cannot doe that, O how he will cry out.
he will go, he will wrestle, he will bite the cord a sunder, if he cannot do that, Oh how he will cry out.
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O how they binde me here. I will arise; he will strive, he will not be quiet, he must goe, and he will goe;
O how they bind me Here. I will arise; he will strive, he will not be quiet, he must go, and he will go;
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his will is absolutely to goe, stopt or not stopt, his will is simply to goe,
his will is absolutely to go, stopped or not stopped, his will is simply to go,
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if he can but get away, and leave an arme behinde, nay, a foot behinde, nay both;
if he can but get away, and leave an arm behind, nay, a foot behind, nay both;
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he will crawle, but he will to his Father;
he will crawl, but he will to his Father;
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so when a man will leave his sinfull courses, and he will have God for his God, he will have Christ, and there he will hang;
so when a man will leave his sinful courses, and he will have God for his God, he will have christ, and there he will hang;
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come death, come feares, come temptations, there he will hang.
come death, come fears, come temptations, there he will hang.
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This is that which God accepts, when the hearts will is to God, if there be first a willing minde it is accepted, 2 Cor. 8. 12.
This is that which God accepts, when the hearts will is to God, if there be First a willing mind it is accepted, 2 Cor. 8. 12.
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Now that this is the life of the heart I prove it thus.
Now that this is the life of the heart I prove it thus.
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First, because this is the prefectest operation of the heart, when it absolutely willeth a thing.
First, Because this is the prefectest operation of the heart, when it absolutely wills a thing.
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There be many operations of the heart, but none of them is perfect but this as David said to his Sonne;
There be many operations of the heart, but none of them is perfect but this as David said to his Son;
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my Sonne know thou the God of thy Father; my Son know thou the God of thy Father;
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and serve him with a perfect heart, and with a wiling minde, 1 Chron. 28. 9. q. d. this is a perfect heart;and serve him with a perfect heart, and with a wiling mind, 1 Chronicles 28. 9. q. worser. this is a perfect heart;
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when thy will is to serve him; how ever things goe, thou wilt serve him; then thy heart is absolutely set towards God, this is the whole heart;
when thy will is to serve him; how ever things go, thou wilt serve him; then thy heart is absolutely Set towards God, this is the Whole heart;
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I eryed with my whole heart, heare me O Lord, I will keepe thy Statutes, Psal. 119. 145. what's all the deadnesse of men,I eryed with my Whole heart, hear me Oh Lord, I will keep thy Statutes, Psalm 119. 145. what's all the deadness of men,
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but because either they have no heart to Gods wayes or but halfe hearts, as it is said of Ephraim, their heart is divided,
but Because either they have no heart to God's ways or but half hearts, as it is said of Ephraim, their heart is divided,
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and God hath but a peece;
and God hath but a piece;
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but when a man hath an absolute will hereunto, now he is alive, now his heart is perfect towards the Lord his God;
but when a man hath an absolute will hereunto, now he is alive, now his heart is perfect towards the Lord his God;
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as it is in sinne, when a man does nos onely goe on in sinne,
as it is in sin, when a man does nos only go on in sin,
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but he will doe it, his will is absolute that way, this man hath a perfect heart towards Satan, so it is here.
but he will do it, his will is absolute that Way, this man hath a perfect heart towards Satan, so it is Here.
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Secondly, because this is the might and strength of the heart;
Secondly, Because this is the might and strength of the heart;
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while a mans heart puts forth inferior acts towards God, he is dead to every good word and work.
while a men heart puts forth inferior acts towards God, he is dead to every good word and work.
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If he have any heart at all, it is but so so, as God said of Iudah, how weake is they heart? Ezek. 16. 30. such a man the devill can easily take him off at any time for a need;
If he have any heart At all, it is but so so, as God said of Iudah, how weak is they heart? Ezekiel 16. 30. such a man the Devil can Easily take him off At any time for a need;
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such a one can never stand it out to the end.
such a one can never stand it out to the end.
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But he is off and on, because the might of his heart is not towards God;
But he is off and on, Because the might of his heart is not towards God;
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now when the will is absolutely towards God, this man must needs be alive; for the might of his heart is towards God;
now when the will is absolutely towards God, this man must needs be alive; for the might of his heart is towards God;
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as the Lord himselfe sayes, Thou shalt love the Lord thy God with all thy heart,
as the Lord himself Says, Thou shalt love the Lord thy God with all thy heart,
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and with all thy soule, and with all thy might, Deut. 6. 5. Thirdly, because this makes every thing possible;and with all thy soul, and with all thy might, Deuteronomy 6. 5. Thirdly, Because this makes every thing possible;
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naturally a man cannot beleeve, he cannot resist his owne flesh, he cannot overcome the world, he cannot live godly in all his wayes, he cannot forgoe his beloved lusts.
naturally a man cannot believe, he cannot resist his own Flesh, he cannot overcome the world, he cannot live godly in all his ways, he cannot forgo his Beloved Lustiest.
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But now when the heart comes once to be willing towards God, now every thing is possible.
But now when the heart comes once to be willing towards God, now every thing is possible.
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I may say of him, as Christ saith of faith.
I may say of him, as christ Says of faith.
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All things are possible to him that beleeves, Mark. 9. 23. so all things are possible to him that willeth;All things Are possible to him that believes, Mark. 9. 23. so all things Are possible to him that wills;
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as we use to say, there is nothing hard to a willing minde.
as we use to say, there is nothing hard to a willing mind.
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And therefore godly men in Christ Jesus the Apostle cals them, NONLATINALPHABET, &c. 2 Tim. 3. 12.
And Therefore godly men in christ jesus the Apostle calls them,, etc. 2 Tim. 3. 12.
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Fourthly, because this takes in the manner of good duties too. as well as the matter;
Fourthly, Because this Takes in the manner of good duties too. as well as the matter;
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it is more a thousand times, then the bare doing of them; a dead heart will serve to doe them.
it is more a thousand times, then the bore doing of them; a dead heart will serve to do them.
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Put when the heart is made willing, this is more then the bare naked deed; as Paul sayes to the Corinthians about Almes, ye have begun not onely to doe,
Put when the heart is made willing, this is more then the bore naked deed; as Paul Says to the Corinthians about Alms, you have begun not only to do,
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but also NONLATINALPHABET, to be willing a yeare agoe, 2 Cor. 8. 10. as he sayes of his preaching;
but also, to be willing a year ago, 2 Cor. 8. 10. as he Says of his preaching;
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if I doe it willingly I have a reward; but if against my will, &c. 1 Cor. 9. 17. that is q. d.if I do it willingly I have a reward; but if against my will, etc. 1 Cor. 9. 17. that is q. worser.
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I may preach indeed, I may have so much heart to it, as to doe the deed alas that is nothing;
I may preach indeed, I may have so much heart to it, as to do the deed alas that is nothing;
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because if I doe it willingly this is it; this is it brethren, this is the right manner too.
Because if I do it willingly this is it; this is it brothers, this is the right manner too.
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Fifthly, this is an argument that the heart hath an inward principle;
Fifthly, this is an argument that the heart hath an inward principle;
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what is the life of the heart but an inward principle of acting? looke where the heart is alive, there it workes from within;
what is the life of the heart but an inward principle of acting? look where the heart is alive, there it works from within;
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there needs no compulsion to a covetous heart, to have regard of his profit; no; he regards it most willingly;
there needs no compulsion to a covetous heart, to have regard of his profit; no; he regards it most willingly;
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he hath an inward principle to regard it; and therefore he is alive to it;
he hath an inward principle to regard it; and Therefore he is alive to it;
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now when the heart puts forth its will towards God, now it hath an inward principle of agency;
now when the heart puts forth its will towards God, now it hath an inward principle of agency;
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it needs no constraint, as Peter sayes to Ministers;
it needs no constraint, as Peter Says to Ministers;
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feed the flock of God, not by constraint but willingly, 1 Pet. 5. 2. that is, doe it very lively;feed the flock of God, not by constraint but willingly, 1 Pet. 5. 2. that is, do it very lively;
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doe it with an inward principle ▪ not because ye see others feed, not because ye see the disgrace, what will people thinke,
do it with an inward principle ▪ not Because you see Others feed, not Because you see the disgrace, what will people think,
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if I should not preach constantly; not because ye dare not doe otherwise, conscience will flye in your face;
if I should not preach constantly; not Because you Dare not do otherwise, conscience will fly in your face;
cs pns11 vmd xx vvi av-j; xx p-acp pn22 vvb xx vdi av, n1 vmb vvi p-acp po22 n1;
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alas, ye may doe it, that's with a dead heart. But doe it willingly; where note this is the hearts life, this is an inward principle of the heart;
alas, you may do it, that's with a dead heart. But do it willingly; where note this is the hearts life, this is an inward principle of the heart;
uh, pn22 vmb vdi pn31, d|vbz p-acp dt j n1. cc-acp vdb pn31 av-j; q-crq vvb d vbz dt ng1 n1, d vbz dt j n1 pp-f dt n1;
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now the heart will doe it, though no body else doe it, though he be hated for his labour,
now the heart will do it, though no body Else do it, though he be hated for his labour,
av dt n1 vmb vdi pn31, cs dx n1 av vdb pn31, cs pns31 vbb vvn p-acp po31 n1,
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though he have no thanke for his paines among men. Thus ye see this is the life of the heart.
though he have no thank for his pains among men. Thus you see this is the life of the heart.
cs pns31 vhb dx n1 p-acp po31 n2 p-acp n2. av pn22 vvb d vbz dt n1 pp-f dt n1.
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Now for your better understanding, we will open this more particularly this willingnesse of the heart you see in the life of the heart, and it containeth seven things.
Now for your better understanding, we will open this more particularly this willingness of the heart you see in the life of the heart, and it Containeth seven things.
av p-acp po22 jc n1, pns12 vmb vvi d dc av-j d n1 pp-f dt n1 pn22 vvb p-acp dt n1 pp-f dt n1, cc pn31 vvz crd n2.
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First, the inclinations of the heart. Secondly, the intentions of the heart. Thirdly, the Elections of the heart.
First, the inclinations of the heart. Secondly, the intentions of the heart. Thirdly, the Elections of the heart.
ord, dt n2 pp-f dt n1. ord, dt n2 pp-f dt n1. ord, dt n2 pp-f dt n1.
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Fourthly, the aversations of the heart. Fifthly, the appropiating of the heart. Sixthly, the savourings of the heart. Seventhly, the carings of the heart.
Fourthly, the aversations of the heart. Fifthly, the appropiating of the heart. Sixthly, the savourings of the heart. Seventhly, the care of the heart.
ord, dt n2 pp-f dt n1. ord, dt j-vvg pp-f dt n1. j, dt n2-vvg pp-f dt n1. crd, dt n1 pp-f dt n1.
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Beloved, these are the living acts of the heart, if these be converted to God in you,
beloved, these Are the living acts of the heart, if these be converted to God in you,
j-vvn, d vbr dt j-vvg n2 pp-f dt n1, cs d vbb vvn p-acp np1 p-acp pn22,
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now your hearts are alive towards him. These make up the whole willingnesse of the heart.
now your hearts Are alive towards him. These make up the Whole willingness of the heart.
av po22 n2 vbr j p-acp pno31. np1 vvb a-acp dt j-jn n1 pp-f dt n1.
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First then, the inclinations of the heart; it may doe a thousand thousand good things; with a dead heart.
First then, the inclinations of the heart; it may do a thousand thousand good things; with a dead heart.
ord av, dt n2 pp-f dt n1; pn31 vmb vdi dt crd crd j n2; p-acp dt j n1.
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But marke if your hearts be inclined towards God;
But mark if your hearts be inclined towards God;
p-acp n1 cs po22 n2 vbb vvn p-acp np1;
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then ye serve God with a live heart, if the Lord hath inclined your heart to him;
then you serve God with a live heart, if the Lord hath inclined your heart to him;
cs pn22 vvb np1 p-acp dt j n1, cs dt n1 vhz vvn po22 n1 p-acp pno31;
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I have inclined my heart to performe thy Statutes alwayes, even to the end Psal. 119. 112. Hath God made you doe thus, hath he inclined your heart to his name? once ye were without heart,I have inclined my heart to perform thy Statutes always, even to the end Psalm 119. 112. Hath God made you do thus, hath he inclined your heart to his name? once you were without heart,
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but now he hath inclined your heart to doe good, now ye finde sweet inclinations to every good duty, ye doe not goe to them as a Beare to the Stake,
but now he hath inclined your heart to do good, now you find sweet inclinations to every good duty, you do not go to them as a Bear to the Stake,
cc-acp av pns31 vhz vvn po22 n1 pc-acp vdi j, av pn22 vvb j n2 p-acp d j n1, pn22 vdb xx vvi p-acp pno32 p-acp dt n1 p-acp dt n1,
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but now ye have an inward disposition to them, he hath given you a feeling of your sinnes and your wants,
but now you have an inward disposition to them, he hath given you a feeling of your Sins and your Wants,
cc-acp av pn22 vhb dt j n1 p-acp pno32, pns31 vhz vvn pn22 dt n-vvg pp-f po22 n2 cc po22 n2,
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and that caryes you to Prayer; a feeling of your Ignorance, and forget fulnesse;
and that caries you to Prayer; a feeling of your Ignorance, and forget fullness;
cc d vvz pn22 p-acp n1; dt n-vvg pp-f po22 n1, cc vvi n1;
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and that carries you to Sermons, that ye may learne more of God, that ye may see more into your owne unworthynesse, that ye may be stirred up in all his wayes;
and that carries you to Sermons, that you may Learn more of God, that you may see more into your own unworthiness, that you may be stirred up in all his ways;
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ye doe not onely shunn your owne iniquities, in some measure, but your heart is inclined unto it, inclined to thinke of God, inclined to holy talke, inclined towards them that are Godly-minded;
you do not only shun your own iniquities, in Some measure, but your heart is inclined unto it, inclined to think of God, inclined to holy talk, inclined towards them that Are Godly-minded;
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ye had no disposition to the works of God, heretofore, but now the Lord hath not onely put you upon them,
you had no disposition to the works of God, heretofore, but now the Lord hath not only put you upon them,
pn22 vhd dx n1 p-acp dt n2 pp-f np1, av, cc-acp av dt n1 vhz xx av-j vvi pn22 p-acp pno32,
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but inclined your heart towards them; ye ••ele inward impressions, that bowes you; others may be have good talke, but you feele an unfeigned desire to be edisied,
but inclined your heart towards them; you ••ele inward impressions, that bows you; Others may be have good talk, but you feel an unfeigned desire to be edisied,
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and that bowes you unto it. Others may be doe good things, but the Lord hath bent your heart to them;
and that bows you unto it. Others may be doe good things, but the Lord hath bent your heart to them;
cc d n2 pn22 p-acp pn31. ng2-jn vmb vbi n1 j n2, cc-acp dt n1 vhz vvn po22 n1 p-acp pno32;
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when you went to good duties heretofore, ye went against the hare, as a Stone does upwards;
when you went to good duties heretofore, you went against the hare, as a Stone does upward;
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but now in some measure, the Lord hath put in a new nature, and ye feele an internall mover. This is life now.
but now in Some measure, the Lord hath put in a new nature, and you feel an internal mover. This is life now.
cc-acp av p-acp d n1, dt n1 vhz vvn p-acp dt j n1, cc pn22 vvb dt j n1. d vbz n1 av.
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Secondly, the intentions of the heart; we have a saying in Divinity voluntas sua natura vult finem;
Secondly, the intentions of the heart; we have a saying in Divinity Voluntas sua Nature vult finem;
ord, dt n2 pp-f dt n1; pns12 vhb dt vvg p-acp n1 fw-fr fw-la fw-la fw-la fw-la;
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the heart naturally wils the end;
the heart naturally wills the end;
dt n1 av-j vvz dt n1;
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now if God were our end, if communion with him, and sanctifying of God in our hearts and lives, were our end, our heart could not be dead towards his wayes,
now if God were our end, if communion with him, and sanctifying of God in our hearts and lives, were our end, our heart could not be dead towards his ways,
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nay, we should be very eager after them all;
nay, we should be very eager After them all;
uh-x, pns12 vmd vbi av j p-acp pno32 d;
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all our deadnesse comes from this, that God is onely a matter by the by, with us:
all our deadness comes from this, that God is only a matter by the by, with us:
d po12 n1 vvz p-acp d, cst np1 vbz av-j dt n1 p-acp dt a-acp, p-acp pno12:
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But if he were our end, then we would be mainely for him, and how to approve our selves to him.
But if he were our end, then we would be mainly for him, and how to approve our selves to him.
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Would we talke as we doe, if edification were our end? would we keep such company as we doe,
Would we talk as we do, if edification were our end? would we keep such company as we do,
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if mutuall helpe towards eternall life were our end? Looke what the heart does intend from day to day, the heart is very earnest after it;
if mutual help towards Eternal life were our end? Look what the heart does intend from day to day, the heart is very earnest After it;
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therefore those that intend to rise if they can in the world, they are very earnest in the pursuit after the same, flatter fawne, please, humor, they will doe any thing to the attaining of it;
Therefore those that intend to rise if they can in the world, they Are very earnest in the pursuit After the same, flatter fawn, please, humour, they will do any thing to the attaining of it;
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if it be to rid a 100 miles, it's nothing with them; if it cost them never so much, O how greedy are they!
if it be to rid a 100 miles, it's nothing with them; if it cost them never so much, Oh how greedy Are they!
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if a man intend to gather an estate if he can, or to live in pleasure if he can, all the world are eager in their intentions;
if a man intend to gather an estate if he can, or to live in pleasure if he can, all the world Are eager in their intentions;
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the heart runnes naturally on after it's ends.
the heart runs naturally on After it's ends.
dt n1 vvz av-j p-acp a-acp pn31|vbz n2.
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Now when the heart is alive towards God, these intentions are towards him, now the heart standeth thus,
Now when the heart is alive towards God, these intentions Are towards him, now the heart Stands thus,
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so I may obey God, so I may take heed of dishonouring God, so I may keep my heart close to him, this is that I doe desire;
so I may obey God, so I may take heed of Dishonoring God, so I may keep my heart close to him, this is that I do desire;
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now I goe to worke, so I may keep the world from carying away my heart, I shall be glad;
now I go to work, so I may keep the world from carrying away my heart, I shall be glad;
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now I am going to Prayer, so I may draw down a blessing, and get some farther help to walke before God, this is the thing I ayme at;
now I am going to Prayer, so I may draw down a blessing, and get Some farther help to walk before God, this is the thing I aim At;
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now I goe to be in such a company, so I may discharge a good conscience, carry my selfe well,
now I go to be in such a company, so I may discharge a good conscience, carry my self well,
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and not bring dishonour to God, and the like;
and not bring dishonour to God, and the like;
cc xx vvi n1 p-acp np1, cc dt j;
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you may see this in Paul, what was the matter, he was so eager to deny himselfe, I count all drosse and dung? the intentions of his heart, were after Christ;
you may see this in Paul, what was the matter, he was so eager to deny himself, I count all dross and dung? the intentions of his heart, were After christ;
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O sayes he, that I might know him, Phil. 3. 10. Thirdly, the elections and choosings of the heart;
Oh Says he, that I might know him, Philip 3. 10. Thirdly, the elections and choosings of the heart;
uh vvz pns31, cst pns11 vmd vvi pno31, np1 crd crd ord, dt n2 cc n2-vvg pp-f dt n1;
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this is another part of the hearts life; no man is dead to that which he chooses rather then any thing else;
this is Another part of the hearts life; no man is dead to that which he chooses rather then any thing Else;
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now if we did still choose the wayes of God, we could not be dead to them;
now if we did still choose the ways of God, we could not be dead to them;
av cs pns12 vdd av vvi dt n2 pp-f np1, pns12 vmd xx vbi j p-acp pno32;
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when we are dead to them at any time, it is because we could even finde in our heart, to make another choyce;
when we Are dead to them At any time, it is Because we could even find in our heart, to make Another choice;
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and therefore if we would know whether our heart is alive unto goodnesse, whether doe we choose the way of goodnesse every day before any other way? as David sayes, I have chosen the way of truth, Psal. 119. 30. as the Lord sayes of the good eunuches;
and Therefore if we would know whither our heart is alive unto Goodness, whither do we choose the Way of Goodness every day before any other Way? as David Says, I have chosen the Way of truth, Psalm 119. 30. as the Lord Says of the good eunuchs;
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they choose the things that please me, Isa. 56. 4. Beloved what ever we doe or thinke,they choose the things that please me, Isaiah 56. 4. beloved what ever we do or think,
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or speake, still there be two wayes propounded to us one that is Gods way, another that is our owne way,
or speak, still there be two ways propounded to us one that is God's Way, Another that is our own Way,
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now which doe we choose every day;
now which do we choose every day;
av q-crq vdb pns12 vvi d n1;
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what thoughts doe we choose rather of the two to thinke, what words doe we choose, what actions, what courses,
what thoughts do we choose rather of the two to think, what words do we choose, what actions, what courses,
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when we are together, what conference doe we choose, when alone, what doe we choose, there be two kinds of eating, and drinking;
when we Are together, what conference do we choose, when alone, what do we choose, there be two Kinds of eating, and drinking;
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which choose we? when we are provoked, there be two wayes to take, either to be impatient,
which choose we? when we Are provoked, there be two ways to take, either to be impatient,
r-crq vvb pns12? c-crq pns12 vbr vvn, pc-acp vbi crd n2 pc-acp vvi, av-d pc-acp vbi j,
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and suffer our passions to arise, or to quell them, and beat them down, which doe we choose;
and suffer our passion to arise, or to quell them, and beatrice them down, which do we choose;
cc vvi po12 n2 pc-acp vvi, cc pc-acp vvi pno32, cc vvd pno32 a-acp, r-crq vdb pns12 vvi;
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doe we say as that good man said; Lord let thy han help me, for I have choosen thy precepts, Psal. 119. 173.
do we say as that good man said; Lord let thy han help me, for I have choosen thy Precepts, Psalm 119. 173.
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Fourthly, the aversions of the heart, ye know the heart it chooses what it likes, so there is some thing that it shuns;
Fourthly, the aversions of the heart, you know the heart it chooses what it likes, so there is Some thing that it shuns;
ord, dt n2 pp-f dt n1, pn22 vvb dt n1 pn31 vvz r-crq pn31 vvz, av pc-acp vbz d n1 cst pn31 vvz;
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now if thou wouldst know whether thy heart be alive towards God, doe but thinke with thy selfe, what it uses to shun when thou art angry, is it disgrace or sinne;
now if thou Wouldst know whither thy heart be alive towards God, do but think with thy self, what it uses to shun when thou art angry, is it disgrace or sin;
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it ever shuns some thing or other; either what God dislikes, or what thou, every day and houre, something it puts off;
it ever shuns Some thing or other; either what God dislikes, or what thou, every day and hour, something it puts off;
pn31 av vvz d n1 cc n-jn; d r-crq np1 vvz, cc q-crq pns21, d n1 cc n1, pi pn31 vvz a-acp;
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does it put off things that are offensive to thy flesh, or things that are offensive to God; Here lies thy hearts life;
does it put off things that Are offensive to thy Flesh, or things that Are offensive to God; Here lies thy hearts life;
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if thy heart be alive towards God, it is of this temper, to put off those things that are displeasing to God;
if thy heart be alive towards God, it is of this temper, to put off those things that Are displeasing to God;
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I hate vaine thoughts sayes David, Psal. 119. 113. marke his heart was of this temper, to put of all those things that were contrary to God;I hate vain thoughts Says David, Psalm 119. 113. mark his heart was of this temper, to put of all those things that were contrary to God;
pns11 vvb j n2 vvz np1, np1 crd crd n1 po31 n1 vbds pp-f d n1, pc-acp vvi pp-f d d n2 cst vbdr j-jn p-acp np1;
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it may be many of those thoughts, his own heart would have rather kept. I but when his heart was alive towards God, he put them off though;
it may be many of those thoughts, his own heart would have rather kept. I but when his heart was alive towards God, he put them off though;
pn31 vmb vbi d pp-f d n2, po31 d n1 vmd vhi av-c vvn. pns11 cc-acp c-crq po31 n1 vbds j p-acp np1, pns31 vvd pno32 a-acp c-acp;
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I have refrained my feet from every evill way, that I may keep thy word, Psal. 119. 101. now when good things shall be put to a man every day by the word,I have refrained my feet from every evil Way, that I may keep thy word, Psalm 119. 101. now when good things shall be put to a man every day by the word,
pns11 vhb vvn po11 n2 p-acp d j-jn n1, cst pns11 vmb vvi po21 n1, np1 crd crd av c-crq j n2 vmb vbi vvn p-acp dt n1 d n1 p-acp dt n1,
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and by conscience, and a man hath a refusing heart to them, this is a dead heart;
and by conscience, and a man hath a refusing heart to them, this is a dead heart;
cc p-acp n1, cc dt n1 vhz dt vvg n1 p-acp pno32, d vbz dt j n1;
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as God put to Iudah to returne, but they refused to returne, Jer. 5. 3. God put shame before them for their sinnes, but they refused to be ashamed, Jer. 3. 3. now my brethren, examine your bosonies,
as God put to Iudah to return, but they refused to return, Jer. 5. 3. God put shame before them for their Sins, but they refused to be ashamed, Jer. 3. 3. now my brothers, examine your bosonies,
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how stand the refusals of your hearts, doe you refuse good or evill every day? if thou canst refuse temporall evill and not spirituall, thou hase a dead heart.
how stand the refusals of your hearts, do you refuse good or evil every day? if thou Canst refuse temporal evil and not spiritual, thou hase a dead heart.
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Fifthly, the savourings of the heart; this is another peece of the hearts will;
Fifthly, the savourings of the heart; this is Another piece of the hearts will;
ord, dt n2-vvg pp-f dt n1; d vbz j-jn n1 pp-f dt n2 vmb;
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something there is that every heart savours most, and that it is which it is alive unto:
something there is that every heart savours most, and that it is which it is alive unto:
pi a-acp vbz d d n1 vvz av-ds, cc cst pn31 vbz r-crq pn31 vbz j p-acp:
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now then if thy heart be alive unto God, it will savour the things of God most;
now then if thy heart be alive unto God, it will savour the things of God most;
av av cs po21 n1 vbi j p-acp np1, pn31 vmb vvi dt n2 pp-f np1 ds;
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it will not onely doe good duties but savour them too;
it will not only do good duties but savour them too;
pn31 vmb xx av-j vdi j n2 p-acp n1 pno32 av;
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not onely heare the word of God, but it will have an admirable savour with the heart,
not only hear the word of God, but it will have an admirable savour with the heart,
xx av-j vvi dt n1 pp-f np1, cc-acp pn31 vmb vhi dt j n1 p-acp dt n1,
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as the Apostle sayes it will have the savour of life unto life, 2 Cor. 2. 16. as the Church sayes to Christ,
as the Apostle Says it will have the savour of life unto life, 2 Cor. 2. 16. as the Church Says to christ,
c-acp dt n1 vvz pn31 vmb vhi dt n1 pp-f n1 p-acp n1, crd np1 crd crd p-acp dt n1 vvz p-acp np1,
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because of the savour of thy good oyntments, therefore the Virgins love thee, Cant. 1. 3. Oh how it will savour a reproofe, how it will relish;
Because of the savour of thy good ointments, Therefore the Virgins love thee, Cant 1. 3. O how it will savour a reproof, how it will relish;
c-acp pp-f dt n1 pp-f po21 j n2, av dt n2 vvb pno21, np1 crd crd uh q-crq pn31 vmb vvi dt n1, c-crq pn31 vmb vvi;
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but if holy things have no sweet savour in thy heart;
but if holy things have no sweet savour in thy heart;
cc-acp cs j n2 vhb dx j n1 p-acp po21 n1;
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it may be thou canst not for shame of the world not seeme to stand for them, thy conscience will not let thee,
it may be thou Canst not for shame of the world not seem to stand for them, thy conscience will not let thee,
pn31 vmb vbi pns21 vm2 xx p-acp n1 pp-f dt n1 xx vvi pc-acp vvi p-acp pno32, po21 n1 vmb xx vvi pno21,
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but thou wilt give them a good word, and seeme to approve them, but there's no more savour in them,
but thou wilt give them a good word, and seem to approve them, but there's no more savour in them,
cc-acp pns21 vm2 vvi pno32 dt j n1, cc vvb pc-acp vvi pno32, cc-acp pc-acp|vbz dx dc n1 p-acp pno32,
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then in the white of an egge, nay, they are irksome, and untoothsome, they doe not goe merrily down with thee, like sweet conserves;
then in the white of an egg, nay, they Are irksome, and untoothsome, they do not go merrily down with thee, like sweet conserves;
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assure thy selfe, thy heart is a dead heart. Sixthly, the cares of the heart, this is another show of the hearts will;
assure thy self, thy heart is a dead heart. Sixthly, the Cares of the heart, this is Another show of the hearts will;
vvb po21 n1, po21 n1 vbz dt j n1. j, dt n2 pp-f dt n1, d vbz j-jn n1 pp-f dt n2 vmb;
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what the heart is alive to, it carketh and careth for it, and therefore if thy heart be alive towards God,
what the heart is alive to, it carketh and Careth for it, and Therefore if thy heart be alive towards God,
r-crq dt n1 vbz j p-acp, pn31 vvz cc vvz p-acp pn31, cc av cs po21 n1 vbi j p-acp np1,
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how carefull will it be that it may not offend him? yea what care, 2 Cor. 7. 11. As the Apostle sayes to Titus; I will have thee affirme constantly, that they which beleeve in God, must be carefull to maintaine good works, Tit. 8. 8. therefore if a Minister be alive towards God, he will be full of care for his people,
how careful will it be that it may not offend him? yea what care, 2 Cor. 7. 11. As the Apostle Says to Titus; I will have thee affirm constantly, that they which believe in God, must be careful to maintain good works, Tit. 8. 8. Therefore if a Minister be alive towards God, he will be full of care for his people,
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how he may pull them from their sins, how he may draw them to God, how he may most doe them good;
how he may pull them from their Sins, how he may draw them to God, how he may most do them good;
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as Paul sayes of Timothy; he will naturally care for your Estute, Phil. 2. 20. True, a man hath many things to doe in the world, many cares how to live,
as Paul Says of Timothy; he will naturally care for your Estute, Philip 2. 20. True, a man hath many things to do in the world, many Cares how to live,
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how to pay rent at quarter day, what may become of his poore Children, &c. I but if the heart be alive towards God, it will labour to cast these cares upon God;
how to pay rend At quarter day, what may become of his poor Children, etc. I but if the heart be alive towards God, it will labour to cast these Cares upon God;
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cast all your care upon him, 1 Pet. 5. 7. But for heavenly things, for the having and keeping of a good conscience, it will be full of cares about these things ▪ yea it how may get to be more afraid of sinne,cast all your care upon him, 1 Pet. 5. 7. But for heavenly things, for the having and keeping of a good conscience, it will be full of Cares about these things ▪ yea it how may get to be more afraid of sin,
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how may I get a weaned heart from the earth? it will be caring how he may be provided for evill times,
how may I get a weaned heart from the earth? it will be caring how he may be provided for evil times,
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how he may stand in the wofull day. Seventhly, the appropriating of the heart; the esteeming of the heart;
how he may stand in the woeful day. Seventhly, the appropriating of the heart; the esteeming of the heart;
c-crq pns31 vmb vvi p-acp dt j n1. crd, dt j-vvg pp-f dt n1; dt vvg pp-f dt n1;
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what's the hearts jewell, that's the heart most alive to; now thinke, what does thy heart prize most of all;
what's the hearts jewel, that's the heart most alive to; now think, what does thy heart prize most of all;
q-crq|vbz dt ng1 n1, d|vbz dt n1 av-ds j p-acp; av vvb, q-crq vdz po21 n1 vvi av-ds pp-f d;
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if it be alive towards God, he is dearest to thee; his will dearer then thine, his glory then thy credit, his word then thy life;
if it be alive towards God, he is dearest to thee; his will Dearer then thine, his glory then thy credit, his word then thy life;
cs pn31 vbb j p-acp np1, pns31 vbz js-jn p-acp pno21; po31 n1 jc-jn cs po21, po31 n1 av po21 n1, po31 n1 av po21 n1;
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as Paul sayes, I doe not count my life deare, so that I may finish my course with joy, Act. 20. 24. this was the Jewell of his heart,
as Paul Says, I do not count my life deer, so that I may finish my course with joy, Act. 20. 24. this was the Jewel of his heart,
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how he might doe the worke that God set him to doe, that he might finish his course;
how he might do the work that God Set him to do, that he might finish his course;
c-crq pns31 vmd vdi dt n1 cst np1 vvd pno31 pc-acp vdi, cst pns31 vmd vvi po31 n1;
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so likewise if thy heart be alive, love will be like a precious oyntment, Psal. 133. 2. heavenly wisedome more precious then Rubies, Prov. 3. 15. a promise will be precious to the heart, 2 Pet. 1. 4. So also faith will be a precious thing;
so likewise if thy heart be alive, love will be like a precious ointment, Psalm 133. 2. heavenly Wisdom more precious then Rubies, Curae 3. 15. a promise will be precious to the heart, 2 Pet. 1. 4. So also faith will be a precious thing;
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1 Pet. 1. 7. But above all Christ will be precious to the heart, to you that beleeve he is precious, 1 Pet. 2. 7. these are heart Jewels; these it endeares most;
1 Pet. 1. 7. But above all christ will be precious to the heart, to you that believe he is precious, 1 Pet. 2. 7. these Are heart Jewels; these it endears most;
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it will rather •art with any thing then these; nay, it will morgage any thing to redeeme these againe.
it will rather •art with any thing then these; nay, it will mortgage any thing to Redeem these again.
pn31 vmb av vvi p-acp d n1 av d; uh-x, pn31 vmb vvi d n1 pc-acp vvi d av.
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These things are little esteemed among men, in their consciences;
These things Are little esteemed among men, in their Consciences;
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indeed they say they are better then the whole world, I but their heart does not greatly esteeme them,
indeed they say they Are better then the Whole world, I but their heart does not greatly esteem them,
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nay, it slights them and seekes them accordingly; this is a dead heart. Eighthly, thus ye see what is the life of the heart;
nay, it slights them and seeks them accordingly; this is a dead heart. Eighthly, thus you see what is the life of the heart;
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it is the absolute will of the heart, when the heart is inclined towards, God when it intends God,
it is the absolute will of the heart, when the heart is inclined towards, God when it intends God,
pn31 vbz dt j n1 pp-f dt n1, c-crq dt n1 vbz vvn p-acp, np1 c-crq pn31 vvz np1,
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when it maks choice of his wayes, and puts off whatsoever is contrary to them,
when it makes choice of his ways, and puts off whatsoever is contrary to them,
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when it prizes and endeares every one of them all, when it savours them, and is full of care for them.
when it prizes and endears every one of them all, when it savours them, and is full of care for them.
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I might adde another, the cleaving of the heart, when the heart cleaves to the Lord,
I might add Another, the cleaving of the heart, when the heart cleaves to the Lord,
pns11 vmd vvi j-jn, dt vvg pp-f dt n1, c-crq dt n1 vvz p-acp dt n1,
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as it is said of Hezekiah, that he clave to the Lord, 2 King. 18. 6. when the heart closes in with God,
as it is said of Hezekiah, that he clave to the Lord, 2 King. 18. 6. when the heart closes in with God,
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and will not let him goe, no nor let his wayes goe, it sticks to a Godly course, all the world cannot pull him away, not firenor faggot;
and will not let him go, no nor let his ways go, it sticks to a Godly course, all the world cannot pull him away, not firenor faggot;
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though it be never so much hindred, and interrupted by the flesh, yet now it hath a sticking quality in it,
though it be never so much hindered, and interrupted by the Flesh, yet now it hath a sticking quality in it,
cs pn31 vbb av-x av av-d vvn, cc vvn p-acp dt n1, av av pn31 vhz dt j-vvg n1 p-acp pn31,
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as David sayes, I have stuck to thy Testimonies, Psal. 119. 31.
as David Says, I have stuck to thy Testimonies, Psalm 119. 31.
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Now because when the heart is made willing on this fashion towards God, there is left still an adverse unwillingnesse, by reason of the flesh;
Now Because when the heart is made willing on this fashion towards God, there is left still an adverse unwillingness, by reason of the Flesh;
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so that the heart can never put forth these acts, without horrible clogges;
so that the heart can never put forth these acts, without horrible clogs;
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therefore now in a live heart towards God, there be other acts, that are not in a heart that is alive to the world. And the reason is this.
Therefore now in a live heart towards God, there be other acts, that Are not in a heart that is alive to the world. And the reason is this.
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Because when the heart is alive to the world, the hearts of it own nature is willing unto that,
Because when the heart is alive to the world, the hearts of it own nature is willing unto that,
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and there is no unwillingnesse mixed together with it;
and there is no unwillingness mixed together with it;
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never was it heard, that the heart should be willing, and unwilling to the same thing, till saving grace came to divide asunder the will in two;
never was it herd, that the heart should be willing, and unwilling to the same thing, till Saving grace Come to divide asunder the will in two;
av-x vbds pn31 vvn, cst dt n1 vmd vbi j, cc j p-acp dt d n1, c-acp vvg n1 vvd pc-acp vvi av dt n1 p-acp crd;
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ye know the regenerate are two men apeice, and they have two wills, one towards God,
you know the regenerate Are two men apeice, and they have two wills, one towards God,
pn22 vvb dt vvn vbr crd n2 n1, cc pns32 vhb crd n2, pi p-acp np1,
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and another towards sinne and the world; nay, it's the same will;
and Another towards sin and the world; nay, it's the same will;
cc j-jn p-acp n1 cc dt n1; uh-x, pn31|vbz dt d n1;
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that hath both these branches in it, and this does much puzzle the hearts, when they finde such a deale of unwillingnesse in them towards God.
that hath both these branches in it, and this does much puzzle the hearts, when they find such a deal of unwillingness in them towards God.
cst vhz d d n2 p-acp pn31, cc d vdz d n1 dt n2, c-crq pns32 vvb d dt n1 pp-f n1 p-acp pno32 p-acp np1.
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Therefore I say there be other acts of life in the heart towards God, aud they are five.
Therefore I say there be other acts of life in the heart towards God, and they Are five.
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The first, is the preparing of the heart, whereby the heart prepareth it selfe towards God, 2 Chron. 30. 18. 19. 1 Sam. 7. 3.
The First, is the preparing of the heart, whereby the heart Prepareth it self towards God, 2 Chronicles 30. 18. 19. 1 Sam. 7. 3.
dt ord, vbz dt vvg pp-f dt n1, c-crq dt n1 vvz pn31 n1 p-acp np1, crd np1 crd crd crd crd np1 crd crd
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The second, is the Combating of the heart, Gal. 5. 17. 23. NONLATINALPHABET I beate downe my body, 1 Cor. 9. 27. The third, is the endeavouring of the heart, it reaches forth it selfe Phil. 3. 13. it stirres up it selfe; it awakens it selfe;
The second, is the Combating of the heart, Gal. 5. 17. 23. I beat down my body, 1 Cor. 9. 27. The third, is the endeavouring of the heart, it reaches forth it self Philip 3. 13. it stirs up it self; it awakens it self;
dt ord, vbz dt vvg pp-f dt n1, np1 crd crd crd pns11 vvd a-acp po11 n1, vvn np1 crd crd dt ord, vbz dt vvg pp-f dt n1, pn31 vvz av pn31 n1 np1 crd crd zz n2 a-acp pn31 n1; pn31 vvz pn31 n1;
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why art thou so sad, O my soule? Psal. 42. 5. The fourth is the binding of it selfe by determinations, and purposes;
why art thou so sad, Oh my soul? Psalm 42. 5. The fourth is the binding of it self by determinations, and Purposes;
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so Paul bound his owne heart, with a determination before he came unto Corinth, 1 Cor. 2. 2. Daniel knowing how unwilling his heart would be to abstaine from the Kings meat,
so Paul bound his own heart, with a determination before he Come unto Corinth, 1 Cor. 2. 2. daniel knowing how unwilling his heart would be to abstain from the Kings meat,
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though by grace he was willing; therefore his heart, bound it selfe with a purpose;
though by grace he was willing; Therefore his heart, bound it self with a purpose;
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he purposed not to defile himselfe with the Kings meat, Dan. 1. 8. So Act. 11. 23.
he purposed not to defile himself with the Kings meat, Dan. 1. 8. So Act. 11. 23.
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The fifth, is the groaning and sighing of the heart, as David though he were willing,
The fifth, is the groaning and sighing of the heart, as David though he were willing,
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yet feeling the unwillingnes of the flesh therewithall fetch a groane;
yet feeling the unwillingness of the Flesh therewithal fetch a groan;
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O that my wayes were so direct, that I might keepe thy Statutes, Psal. 119. 5. So Paul groaned earnestly to be dissolved, 2 Cor. 5. 2. This is the putting of the heart more forward.Oh that my ways were so Direct, that I might keep thy Statutes, Psalm 119. 5. So Paul groaned earnestly to be dissolved, 2 Cor. 5. 2. This is the putting of the heart more forward.
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These I have named you may; name more it may be. But thus if the heart be alive towards God, it will doe:
These I have nam you may; name more it may be. But thus if the heart be alive towards God, it will do:
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because it feeles a great deale of unwillingnesse, it gets what advantage it can of it selfe, to make it selfe willing;
Because it feels a great deal of unwillingness, it gets what advantage it can of it self, to make it self willing;
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as the Church, ere ever was aware, my soule made me like the Chariots of Aminadab.
as the Church, ere ever was aware, my soul made me like the Chariots of Aminadab.
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Cant. 6. 12. it sets it selfe right;
Cant 6. 12. it sets it self right;
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as the soule when it's dead, it neglecteth this act quite and cleane from day to day,
as the soul when it's dead, it neglecteth this act quite and clean from day to day,
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as the Psalmist sayes of dull Israel, he calls them a generation, that set not their heart aright, Psal. 78. 8.
as the Psalmist Says of dull Israel, he calls them a generation, that Set not their heart aright, Psalm 78. 8.
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REVEL. 3. 2. And art Dead.
REVEL. 3. 2. And art Dead.
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WE are come to declare what it is to be a live Christian, quickened up towards God,
WE Are come to declare what it is to be a live Christian, quickened up towards God,
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and all his holy wayes, and after sundry passages we came to enquire what is the life of the soul;
and all his holy ways, and After sundry passages we Come to inquire what is the life of the soul;
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& here I propounded five things. First, what is the life of the minde. Secondly, what is the life of the heart.
& Here I propounded five things. First, what is the life of the mind. Secondly, what is the life of the heart.
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Thirdly, what is the life of the conscience. Fourthly, what is the life of the memory.
Thirdly, what is the life of the conscience. Fourthly, what is the life of the memory.
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And Fifthly, what is the life of the affections. We have spoken of the first, what is the life of the mind;
And Fifthly, what is the life of the affections. We have spoken of the First, what is the life of the mind;
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ye know by nature, the minde is alive to the things of the world, and dead towards God;
you know by nature, the mind is alive to the things of the world, and dead towards God;
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and therefore we enquired what the life of the minde is; it cannot be the bare knowing of things;
and Therefore we inquired what the life of the mind is; it cannot be the bore knowing of things;
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it may be dead to what it knowes;
it may be dead to what it knows;
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it cannot be the bare thinking of things, nor the bare approving of things, nor the bare studying of things;
it cannot be the bore thinking of things, nor the bore approving of things, nor the bore studying of things;
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the minde may performe all these acts to a thing that it is dead to; no, no;
the mind may perform all these acts to a thing that it is dead to; no, no;
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the life of the minde is, First, the applying of the minde. Secondly, the meditating, and minding of the minde.
the life of the mind is, First, the applying of the mind. Secondly, the meditating, and minding of the mind.
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Thirdly, the considering and weighing of the mind. Fourthly, the remembring of the minde. Fifthly, the devising and plotting, and projecting, and contriving of the minde.
Thirdly, the considering and weighing of the mind. Fourthly, the remembering of the mind. Fifthly, the devising and plotting, and projecting, and contriving of the mind.
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Sixthly, the Judgement of the minde. The NONLATINALPHABET of the minde; looke where the minde is alive, there it puts forth these dispositions;
Sixthly, the Judgement of the mind. The of the mind; look where the mind is alive, there it puts forth these dispositions;
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and therefore when the minde is alive towards God, it lets out these towards him.
and Therefore when the mind is alive towards God, it lets out these towards him.
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Then in the second place, we came to enquire what is the life of the heart;
Then in the second place, we Come to inquire what is the life of the heart;
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and this we spake of the last day;
and this we spoke of the last day;
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we shewed you the heart, may be somewhat towards a thing and yet be dead towards it for all that?
we showed you the heart, may be somewhat towards a thing and yet be dead towards it for all that?
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First, there be shallow acts of the heart, the outside acts of the heart;
First, there be shallow acts of the heart, the outside acts of the heart;
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there may be so much heart, as to bring a man to good duties, to constant preaching,
there may be so much heart, as to bring a man to good duties, to constant preaching,
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and hearing, and praying, and the like; and civill carriage, and the like; and yet the heart dead to them all.
and hearing, and praying, and the like; and civil carriage, and the like; and yet the heart dead to them all.
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This is not the life of the heart, The life of the heart lies at the bottome of the heart; not in the outside; no, it lies deep within;
This is not the life of the heart, The life of the heart lies At the bottom of the heart; not in the outside; no, it lies deep within;
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as Salomon sayes, my Sonne keepe my sayings in the midst of thy heart; Prov. 4. 21.
as Solomon Says, my Son keep my sayings in the midst of thy heart; Curae 4. 21.
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Secondly, there be flitting acts of the heart.
Secondly, there be flitting acts of the heart.
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Though they be never so deep in the heart, yet if they be such as doe not stay there; the heart is dead still;
Though they be never so deep in the heart, yet if they be such as do not stay there; the heart is dead still;
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for if it were alive it would keep them. Let thy heart retaine my words; keepe my Commandements and live;
for if it were alive it would keep them. Let thy heart retain my words; keep my commandments and live;
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Prov. 4. 4. Though the word doe stirre one never so much for the present; This is no life except thou retaine it and hold it fast;
Curae 4. 4. Though the word do stir one never so much for the present; This is no life except thou retain it and hold it fast;
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a man may have many flashes of life in him, but as long as the heart does not keep them it remaines dead; when people are moved onely by sits, humbled by fits, startled by sits, their righteousnesse is onely as a morning dew, a man may have sits of quickening, sits of awakening, sits of enlargements,
a man may have many flashes of life in him, but as long as the heart does not keep them it remains dead; when people Are moved only by sits, humbled by fits, startled by sits, their righteousness is only as a morning due, a man may have sits of quickening, sits of awakening, sits of enlargements,
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and sits of humiliation, & remaine in a dead state;
and sits of humiliation, & remain in a dead state;
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what a fine fit had Israel? they remembred that God was their Rock, and that the holy God was their redeemer;
what a fine fit had Israel? they remembered that God was their Rock, and that the holy God was their redeemer;
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Yet their heart was not right with him; Yet their heart was not right with him;
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they were not stedfast in his Covenant, Psal. 78. 37. mark it was but a sit;they were not steadfast in his Covenant, Psalm 78. 37. mark it was but a fit;
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like Esaus crying for a fit. Therefore, this is not it. Thirdly, there be wouldings and wishings in the heart;
like Esaus crying for a fit. Therefore, this is not it. Thirdly, there be wouldings and wishings in the heart;
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and these cozen the world more then any other; these they thinke verily are effects of true life; and these cozen the world more then any other; these they think verily Are effects of true life;
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I told you reasons why people thinke verily these are arguments of life; and then I shewed you reasons, why they are not;
I told you Reasons why people think verily these Are Arguments of life; and then I showed you Reasons, why they Are not;
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and then I shewed you the difference betweene the wouldings of a live heart, and the wouldings of a dead heart.
and then I showed you the difference between the wouldings of a live heart, and the wouldings of a dead heart.
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But I let all these passe. Then I proceeded to shew you what the life of the heart is;
But I let all these pass. Then I proceeded to show you what the life of the heart is;
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namely, when it puts forth an absolute will to a thing;
namely, when it puts forth an absolute will to a thing;
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so that when the heart puts forth an absolute will towards God and all his holy wayes,
so that when the heart puts forth an absolute will towards God and all his holy ways,
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then it is alive towards God, when a man is at this passe, that he will beleeve, come what can come of it, he will beleeve,
then it is alive towards God, when a man is At this pass, that he will believe, come what can come of it, he will believe,
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and he will repent and he will hate every sinne, love God above all, feare God above all,
and he will Repent and he will hate every sin, love God above all, Fear God above all,
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and he will set God before his eyes, though it meet with never so many hinderances without and within;
and he will Set God before his eyes, though it meet with never so many hindrances without and within;
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pul backes, rebellions, yet it will doe it for all them; now it's alive;
pull backs, rebellions, yet it will do it for all them; now it's alive;
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as Paul sayes, to will is present with me, Rom. 7. 18. when a man can say from the bottome of his heart, that to will is present with him;
as Paul Says, to will is present with me, Rom. 7. 18. when a man can say from the bottom of his heart, that to will is present with him;
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I will be ruled by God.
I will be ruled by God.
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I will deny my selfe, though the flesh be never so violent, and may be many times and often, beares downe all before it,
I will deny my self, though the Flesh be never so violent, and may be many times and often, bears down all before it,
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yet he hath a will present within that will stand it out, and that can never be borne downe, the act may be borne downe,
yet he hath a will present within that will stand it out, and that can never be born down, the act may be born down,
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and affections may be borne downe. I but this will is still present; I will be for God;
and affections may be born down. I but this will is still present; I will be for God;
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he is my chiefe good, his Law is my rule, his will is my will, and I wil be at his dispose;
he is my chief good, his Law is my Rule, his will is my will, and I will be At his dispose;
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as the Author to the Hebrewes;
as the Author to the Hebrews;
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sayes, His will was to live honestly, Heb. 13. 18. As soone as ever the prodigall Son was come to this passe, that he could unfeignedly speake it;
Says, His will was to live honestly, Hebrew 13. 18. As soon as ever the prodigal Son was come to this pass, that he could unfeignedly speak it;
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I will arise, and I will goe to my Father, Luk. 15. 18. you see the next newe;I will arise, and I will go to my Father, Luk. 15. 18. you see the next new;
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ye heare of him was, he was alive; his Father said he was alive. This my Sonne was dead, but now he is a live;
you hear of him was, he was alive; his Father said he was alive. This my Son was dead, but now he is a live;
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you will say, what if one had bound him hand and foot, that is all one now, he will goe;
you will say, what if one had bound him hand and foot, that is all one now, he will go;
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he will bite the cord aforesaid if he can, if one should hold, he'ele wrastle, he ele bite, he will scratch, he'le spit in his face,
he will bite the cord aforesaid if he can, if one should hold, he'ele wrestle, he ele bite, he will scratch, he'll spit in his face,
pns31 vmb vvi dt n1 vvn cs pns31 vmb, cs pi vmd vvi, vvb vvi, pns31 uh vvb, pns31 vmb vvi, pns31|vmb vvi p-acp po31 n1,
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if he cannot get loose, he'le cry out, O how they bind me here;
if he cannot get lose, he'll cry out, Oh how they bind me Here;
cs pns31 vmbx vvi j, pns31|vmb vvi av, uh c-crq pns32 vvb pno11 av;
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O my father, my father, I wil goe to my Father, he cannot be quiet without his Father, he will goe to his Father;
Oh my father, my father, I will go to my Father, he cannot be quiet without his Father, he will go to his Father;
uh po11 n1, po11 n1, pns11 vmb vvi p-acp po11 n1, pns31 vmbx vbi j-jn p-acp po31 n1, pns31 vmb vvi p-acp po31 n1;
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if they should cut off his Legges, he will crawle to his Father;
if they should Cut off his Legs, he will crawl to his Father;
cs pns32 vmd vvi a-acp po31 n2, pns31 vmb vvi p-acp po31 n1;
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I say ▪ when the will is absolute once towards God, then it is alive towards God.
I say ▪ when the will is absolute once towards God, then it is alive towards God.
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I gave you reasons of this, why this must needs be the life of the heart.
I gave you Reasons of this, why this must needs be the life of the heart.
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First, Because this is the perfectest operation of the heart; when it absolutely willeth a thing.
First, Because this is the perfectest operation of the heart; when it absolutely wills a thing.
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There be many operations of the heart, but none of them is perfect but this; as David said to his Sonne, my Sonne, know thou the God of thy Fathers,
There be many operations of the heart, but none of them is perfect but this; as David said to his Son, my Son, know thou the God of thy Father's,
pc-acp vbi d n2 pp-f dt n1, cc-acp pix pp-f pno32 vbz j p-acp d; c-acp np1 vvd p-acp po31 n1, po11 n1, vvb pns21 dt n1 pp-f po21 n2,
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and serve him with a perfect heart, and with a willing minde, 1 Chron. 28. 9. q d. this is a perfect heart;and serve him with a perfect heart, and with a willing mind, 1 Chronicles 28. 9. q worser. this is a perfect heart;
cc vvi pno31 p-acp dt j n1, cc p-acp dt j n1, vvn np1 crd crd sy sy. d vbz dt j n1;
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when thy will is to serve him how ever things goe, thou wilt serve him; now thy heart is perfectly set towards him.
when thy will is to serve him how ever things go, thou wilt serve him; now thy heart is perfectly Set towards him.
c-crq po21 n1 vbz pc-acp vvi pno31 c-crq av n2 vvb, pns21 vm2 vvi pno31; av po21 n1 vbz av-j vvn p-acp pno31.
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Secondly, because this is the might and the strength of the heart; ye know the heart is a very hard lusty thing, where it is absolutely set;
Secondly, Because this is the might and the strength of the heart; you know the heart is a very hard lusty thing, where it is absolutely Set;
ord, c-acp d vbz dt n1 cc dt n1 pp-f dt n1; pn22 vvb dt n1 vbz dt av j j n1, c-crq pn31 vbz av-j vvn;
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and therefore when a man will goe on in sinne, what ever come of it, reprove him, threaten say what you will, he will still goe on;
and Therefore when a man will go on in sin, what ever come of it, reprove him, threaten say what you will, he will still go on;
cc av c-crq dt n1 vmb vvi a-acp p-acp n1, r-crq av vvn pp-f pn31, vvb pno31, vvb vvb r-crq pn22 vmb, pns31 vmb av vvi a-acp;
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we say he hath a hard heart; nay, the Scripture cals his heart a Rock, or a Stone;
we say he hath a hard heart; nay, the Scripture calls his heart a Rock, or a Stone;
pns12 vvb pns31 vhz dt j n1; uh-x, dt n1 vvz po31 n1 dt n1, cc dt n1;
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I say the resolute will is the strength of the heart; now therefore, when that is towards God, his strength and might is to God;
I say the resolute will is the strength of the heart; now Therefore, when that is towards God, his strength and might is to God;
pns11 vvb dt j n1 vbz dt n1 pp-f dt n1; av av, c-crq d vbz p-acp np1, po31 n1 cc n1 vbz p-acp np1;
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as God sayes, Thou shalt love the Lord thy God, with all thy heart, and with all thy soule,
as God Says, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul,
c-acp np1 vvz, pns21 vm2 vvi dt n1 po21 n1, p-acp d po21 n1, cc p-acp d po21 n1,
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and with all thy might, Deut. 6. 5. a dead heart gives onely a few sick and weake acts towards God;and with all thy might, Deuteronomy 6. 5. a dead heart gives only a few sick and weak acts towards God;
cc p-acp d po21 n1, np1 crd crd dt j n1 vvz av-j dt d j cc j n2 p-acp np1;
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How weake is thy heart, Ezek. 16. •0. therefore that is not it; an absolute will that onely is it;How weak is thy heart, Ezekiel 16. •0. Therefore that is not it; an absolute will that only is it;
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for that's the might of the heart. Thirdly, because this makes every thing possible;
for that's the might of the heart. Thirdly, Because this makes every thing possible;
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naturally a man cannot beleeve he cannot habitually resist his owne flesh, he cannot overcome the world, he cannot live godly in all his wayes,
naturally a man cannot believe he cannot habitually resist his own Flesh, he cannot overcome the world, he cannot live godly in all his ways,
av-j dt n1 vmbx vvi pns31 vmbx av-j vvi po31 d n1, pns31 vmbx vvi dt n1, pns31 vmbx vvi j p-acp d po31 n2,
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but now when the heart comes once to be willing towards God, now every thing is possible, I may say of this as Christ sayes of faith;
but now when the heart comes once to be willing towards God, now every thing is possible, I may say of this as christ Says of faith;
cc-acp av c-crq dt n1 vvz a-acp pc-acp vbi j p-acp np1, av d n1 vbz j, pns11 vmb vvi pp-f d c-acp np1 vvz pp-f n1;
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all things are possible to him that beleeveth, Mark. 9. 23. So all things are possible to him that willeth.all things Are possible to him that Believeth, Mark. 9. 23. So all things Are possible to him that wills.
d n2 vbr j p-acp pno31 cst vvz, vvb. crd crd av d n2 vbr j p-acp pno31 cst vvz.
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And therefore those that are godly in Christ Jesus; are called NONLATINALPHABET 2 Tim. 3. 12. Fourthly, this takes in the manner of good duties too;
And Therefore those that Are godly in christ jesus; Are called 2 Tim. 3. 12. Fourthly, this Takes in the manner of good duties too;
cc av d cst vbr j p-acp np1 np1; vbr vvn crd np1 crd crd ord, d vvz p-acp dt n1 pp-f j n2 av;
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as well as the matter, it's more a thousand times, then the bare doing of them, a dead heart will serve for to doe them. as well as the matter, it's more a thousand times, then the bore doing of them, a dead heart will serve for to do them.
c-acp av c-acp dt n1, pn31|vbz n1 dt crd n2, cs dt j vdg pp-f pno32, dt j n1 vmb vvi p-acp pc-acp vdi pno32.
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But when the heart is made absolutely willing, this is more then the naked deed; as Paul sayes to the Corinthians about Almes, ye have begun not onely to doe,
But when the heart is made absolutely willing, this is more then the naked deed; as Paul Says to the Corinthians about Alms, you have begun not only to do,
p-acp c-crq dt n1 vbz vvn av-j j, d vbz av-dc cs dt j n1; c-acp np1 vvz p-acp dt np1 p-acp n2, pn22 vhb vvn xx av-j pc-acp vdi,
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but also NONLATINALPHABET to be willing a yeare agoe, 2 Cor. 8. 10. as he sayes of his preaching, if I did it willingly, I have a reward,
but also to be willing a year ago, 2 Cor. 8. 10. as he Says of his preaching, if I did it willingly, I have a reward,
cc-acp av pc-acp vbi j dt n1 av, crd np1 crd crd c-acp pns31 vvz pp-f po31 vvg, cs pns11 vdd pn31 av-j, pns11 vhb dt n1,
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but if against my will &c. 1 Cor. 9. 17. q. d.but if against my will etc. 1 Cor. 9. 17. q. worser.
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I may preach, I may have so much heart, and so much will as to preach, alas, that is nothing.
I may preach, I may have so much heart, and so much will as to preach, alas, that is nothing.
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But if I doe it willingly; that is, if my will be absolutely thereunto, this is it. Brethren:
But if I do it willingly; that is, if my will be absolutely thereunto, this is it. Brothers:
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This is the right manner too. Fifthly, this is an argument that the heart hath an inward principle;
This is the right manner too. Fifthly, this is an argument that the heart hath an inward principle;
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what's the life of the heart, but an inward principle of acting? looke where the heart is alive, there it workes from within;
what's the life of the heart, but an inward principle of acting? look where the heart is alive, there it works from within;
q-crq|vbz dt n1 pp-f dt n1, cc-acp dt j n1 pp-f vvg? vvb c-crq dt n1 vbz j, a-acp pn31 vvz p-acp a-acp;
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There needs no compulsion to a covetous heart to have regard of his profit: no; he regards it most willingly;
There needs no compulsion to a covetous heart to have regard of his profit: no; he regards it most willingly;
pc-acp vvz dx n1 p-acp dt j n1 pc-acp vhi n1 pp-f po31 n1: dx; pns31 vvz pn31 av-ds av-j;
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he hath an inward principle to regard it; as a Stone hath an inward principle to tend down-wards;
he hath an inward principle to regard it; as a Stone hath an inward principle to tend downwards;
pns31 vhz dt j n1 pc-acp vvi pn31; c-acp dt n1 vhz dt j n1 pc-acp vvi av-j;
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& therefore hee's alive to it;
& Therefore he's alive to it;
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now when the heart puts forth its absolute will towards God, now it hath an inward principle of agility;
now when the heart puts forth its absolute will towards God, now it hath an inward principle of agility;
av c-crq dt n1 vvz av po31 j n1 p-acp np1, av pn31 vhz dt j n1 pp-f n1;
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it needs no complaint, as Peter sayes to Ministers, feed the flock of God not by constraint but willingly, 1 Pet. 5. 2. that is, doe it very truly, doe it with an inward principle;
it needs no complaint, as Peter Says to Ministers, feed the flock of God not by constraint but willingly, 1 Pet. 5. 2. that is, do it very truly, do it with an inward principle;
pn31 vvz dx n1, c-acp np1 vvz p-acp n2, vvb dt n1 pp-f np1 xx p-acp n1 cc-acp av-j, vvn np1 crd crd cst vbz, vdb pn31 av av-j, vdb pn31 p-acp dt j n1;
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not because ye see others feed, not because ye see it's a disgrace not to feed,
not Because you see Others feed, not Because you see it's a disgrace not to feed,
xx p-acp pn22 vvi n2-jn vvi, xx c-acp pn22 vvb pn31|vbz dt n1 xx pc-acp vvi,
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or because your conscience will not let you doe otherwise, alas ye may doe it thus with a dead heart;
or Because your conscience will not let you do otherwise, alas you may do it thus with a dead heart;
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but doe it willingly, doe it out of an inward principle; no obedience is good without it be done with an inward principle;
but do it willingly, do it out of an inward principle; no Obedience is good without it be done with an inward principle;
cc-acp vdb pn31 av-j, vdb pn31 av pp-f dt j n1; dx n1 vbz j p-acp pn31 vbb vdn p-acp dt j n1;
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if ye be willing and obedient, Isa. 1. 19. that is, if ye obedient with an inward principle of obedience; I this is it indeed.if you be willing and obedient, Isaiah 1. 19. that is, if you obedient with an inward principle of Obedience; I this is it indeed.
cs pn22 vbb j cc j, np1 crd crd cst vbz, cs pn22 j p-acp dt j n1 pp-f n1; pns11 d vbz pn31 av.
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Thus you see an absolute will is the life of the heart.
Thus you see an absolute will is the life of the heart.
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Now least any should be deceived, I shewed you what this absolute will of the heart is.
Now lest any should be deceived, I showed you what this absolute will of the heart is.
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I shewed you, first it is the inclination of the heart;
I showed you, First it is the inclination of the heart;
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ye know the heart that is alive to the world, all its inclinations are that way,
you know the heart that is alive to the world, all its inclinations Are that Way,
pn22 vvi dt n1 cst vbz j p-acp dt n1, d po31 n2 vbr d n1,
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and therefore the will runnes mainely out that way; but its averse from God, backward to all heavenly things;
and Therefore the will runs mainly out that Way; but its averse from God, backward to all heavenly things;
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now when the will is absolutely set towards God, God inclines it towards him, and makes it incline it selfe; as David sayes;
now when the will is absolutely Set towards God, God inclines it towards him, and makes it incline it self; as David Says;
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I have inclined my heart to performe thy statutes alwayes, even to the end, Psal. 119. 112. it may be the world may wonder that any man should be so strict as some are, to forgo the pleasures of the flesh as some doe, be so precise and so taken up with God as some are;I have inclined my heart to perform thy statutes always, even to the end, Psalm 119. 112. it may be the world may wonder that any man should be so strict as Some Are, to forgo the pleasures of the Flesh as Some do, be so precise and so taken up with God as Some Are;
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the reason is this, their wills are absolutely set that way, the Lord hath inclined them.
the reason is this, their wills Are absolutely Set that Way, the Lord hath inclined them.
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Secondly, the intention of the heart; we have a saying in Divinity voluntas ut natura vult finem;
Secondly, the intention of the heart; we have a saying in Divinity Voluntas ut Nature vult finem;
ord, dt n1 pp-f dt n1; pns12 vhb dt vvg p-acp n1 fw-fr fw-la fw-la fw-la fw-la;
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the heart naturally wills it own ends;
the heart naturally wills it own ends;
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looke what men aime at, looke what they would have, what they beat at, what they drive at, that they will naturally, that they will eagerly;
look what men aim At, look what they would have, what they beatrice At, what they drive At, that they will naturally, that they will eagerly;
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now when the hearts intentions are towards God, then the will is absolutely towards him.
now when the hearts intentions Are towards God, then the will is absolutely towards him.
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Beloved what is it ye would have, what doe ye drive at a dayes, what is the souls scop? if that be God,
beloved what is it you would have, what do you drive At a days, what is the Souls scop? if that be God,
np1 q-crq vbz pn31 pn22 vmd vhi, r-crq vdb pn22 vvi p-acp dt n2, r-crq vbz dt ng1 n1? cs d vbb np1,
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if that be to commune with him, if that be to please him, doubtlesse ye are alive towards God;
if that be to commune with him, if that be to please him, doubtless you Are alive towards God;
cs d vbb pc-acp vvi p-acp pno31, cs d vbb pc-acp vvi pno31, av-j pn22 vbr j p-acp np1;
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for then the wills are absolutely to him. This is a rare worke, and therefore true grace of life is a rare thing;
for then the wills Are absolutely to him. This is a rare work, and Therefore true grace of life is a rare thing;
c-acp cs dt n2 vbr av-j p-acp pno31. d vbz dt j n1, cc av j n1 pp-f n1 vbz dt j n1;
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for how few doe attaine this? you come to Church, if God were your aime, certainly ye would heare otherwise then ye doe many:
for how few do attain this? you come to Church, if God were your aim, Certainly you would hear otherwise then you do many:
p-acp c-crq d vdb vvi d? pn22 vvb p-acp n1, cs np1 vbdr po22 vvb, av-j pn22 vmd vvi av cs pn22 vdb d:
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would ye set in your pewes so as ye doe, if your aime were to please God,
would you Set in your pews so as you do, if your aim were to please God,
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or that the word should direct you? if this were your aime, ye would heare in another gats manner;
or that the word should Direct you? if this were your aim, you would hear in Another gats manner;
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so when ye discourse, if your meaning and aime were, O now I will discourse to be edisied, would ye talke so loosely as ye do? nay ye would speake more to the purpose a great deale? you may see this in Paul what made him so eager to deny himselfe? I count all things drosse and dung sayes he;
so when you discourse, if your meaning and aim were, Oh now I will discourse to be edisied, would you talk so loosely as you do? nay you would speak more to the purpose a great deal? you may see this in Paul what made him so eager to deny himself? I count all things dross and dung Says he;
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O sayes he, the intention of my heart is to Christ; that I may know him, &c. Phil. 3. 10. But I must hasten.
Oh Says he, the intention of my heart is to christ; that I may know him, etc. Philip 3. 10. But I must hasten.
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Thirdly, the election of the heart; ye know all our life is in Bivio. There be two wayes in everything;
Thirdly, the election of the heart; you know all our life is in Bivio. There be two ways in everything;
ord, dt n1 pp-f dt n1; pn22 vvb d po12 n1 vbz p-acp np1. pc-acp vbi crd n2 p-acp pi;
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there be two wayes of thinking; two wayes of speaking; two wayes of doing; the one godly, the other not.
there be two ways of thinking; two ways of speaking; two ways of doing; the one godly, the other not.
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There be two wayes in eating and drinking, in sleeping and waking; in studying, in praying, and in all our cariages, one gracious, and the other not;
There be two ways in eating and drinking, in sleeping and waking; in studying, in praying, and in all our carriages, one gracious, and the other not;
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now which doe your hearts choose? if your hearts have such a disposition to choose the gracious way,
now which do your hearts choose? if your hearts have such a disposition to choose the gracious Way,
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then your wills are set absolutely that way;
then your wills Are Set absolutely that Way;
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there ye are alive, as David sayes, I have chosen the way of truth, Psal. 119. 30. marke he had this disposition in him to choose the true way.
there you Are alive, as David Says, I have chosen the Way of truth, Psalm 119. 30. mark he had this disposition in him to choose the true Way.
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Fourthly, the conversation of the heart; the heart ever shunnes something, or other; every day and houre, the heart puts off something or other;
Fourthly, the Conversation of the heart; the heart ever shuns something, or other; every day and hour, the heart puts off something or other;
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now what does thy heart shun every day? does it shun things offensive to thee or things offensive to God? if thy will be set absolutely towards God,
now what does thy heart shun every day? does it shun things offensive to thee or things offensive to God? if thy will be Set absolutely towards God,
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then thy hearts shunnings will run there, in things displeasing to him; as the Prophet sayes;
then thy hearts shunnings will run there, in things displeasing to him; as the Prophet Says;
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I have refrained my feet from every evillway, that I may keep thy word, Psal. 119. 101.I have refrained my feet from every evillway, that I may keep thy word, Psalm 119. 101.
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Fifthly the appreciatings of the heart ▪ or the estimations of the heart; what's the hearts Jewell, that the hearts will is absolutely to;
Fifthly the appreciatings of the heart ▪ or the estimations of the heart; what's the hearts Jewel, that the hearts will is absolutely to;
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now doe but thinke, what does thy heart prize most of all; what's dearest to thee? O sayes Paul, I doe not count my life deare;
now do but think, what does thy heart prize most of all; what's dearest to thee? O Says Paul, I do not count my life deer;
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so that I may finish my course, Act. 20. 24. this was his hearts Jewell, how he might doe the worke that God set him to doe;so that I may finish my course, Act. 20. 24. this was his hearts Jewel, how he might do the work that God Set him to do;
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how he might finish his course; Gods commandements were dearest to him, not his owne credit but Gods glory.
how he might finish his course; God's Commandments were dearest to him, not his own credit but God's glory.
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Sixthly, the savouring of the heart; this is another piece of the hearts will; something there is that the heart savours most.
Sixthly, the savouring of the heart; this is Another piece of the hearts will; something there is that the heart savours most.
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Now doth thy heart savour the things of God most; thou savourest a businesse, where there is profit;
Now does thy heart savour the things of God most; thou savourest a business, where there is profit;
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I but doest thou savour Gods word most, canst thou finde the best relish of all in holy duties, canst thou savour life in them;
I but dost thou savour God's word most, Canst thou find the best relish of all in holy duties, Canst thou savour life in them;
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as Paul sayes, there's the savour of life in these things, 2 Cor. 2. 16. Seventhly, the cares of the heart.
as Paul Says, there's the savour of life in these things, 2 Cor. 2. 16. Seventhly, the Cares of the heart.
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This is another signe of the hearts absolute will;
This is Another Signen of the hearts absolute will;
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worldly minded men are full of cares above the things of the world, but art thou full of cares about heaven;
worldly minded men Are full of Cares above the things of the world, but art thou full of Cares about heaven;
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does heaven fill thy head full of cares about it, how thou mayst get it, &c. Thus ye heard what an absolute will is.
does heaven fill thy head full of Cares about it, how thou Mayest get it, etc. Thus you herd what an absolute will is.
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Now because when the will is made absolutely to be for God, yet there is an unwillingnesle in the same will in regard of the unregenerate part;
Now Because when the will is made absolutely to be for God, yet there is an unwillingnesle in the same will in regard of the unregenerate part;
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therefore I shewed you there be other acts of life in the heart towards God, opposing that unwillingnesse in the flesh.
Therefore I showed you there be other acts of life in the heart towards God, opposing that unwillingness in the Flesh.
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But I must of necessity breake off; so much for the heart. The next thing to be inquired about is the conscience;
But I must of necessity break off; so much for the heart. The next thing to be inquired about is the conscience;
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what is the life of the conscience; and here the world is deceived too; for the conscience may be awakened very much, and yet never quickened indeed.
what is the life of the conscience; and Here the world is deceived too; for the conscience may be awakened very much, and yet never quickened indeed.
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First, à conscience awakened, may like all good things. Secondly, a conscience somewhat awakened, may oblige a man to all manner of good things.
First, à conscience awakened, may like all good things. Secondly, a conscience somewhat awakened, may oblige a man to all manner of good things.
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Thirdly, a conscience somewhat awakened, may be troubled about his sinnes. Fourthly, a conscience somewhat awakened, may urge one exceedingly to good things.
Thirdly, a conscience somewhat awakened, may be troubled about his Sins. Fourthly, a conscience somewhat awakened, may urge one exceedingly to good things.
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Fifthly, a conscience somewhat awakened, may be very eager in this urging.
Fifthly, a conscience somewhat awakened, may be very eager in this urging.
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Sixthly, a conscience somewhat awakened, may prevaile very farre with it's eagernesse. Seventhly, a conscience somewhat awakened, may make one looke at God, so farre as it prevailes;
Sixthly, a conscience somewhat awakened, may prevail very Far with it's eagerness. Seventhly, a conscience somewhat awakened, may make one look At God, so Far as it prevails;
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all this may be in conscience, and yet the conscience never quickened indeed, so that you see what need there is to enquire what the life of conscience is.
all this may be in conscience, and yet the conscience never quickened indeed, so that you see what need there is to inquire what the life of conscience is.
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First, I say the conscience somewhat awakened, may like of God, and all his wayes; it may like of Gods judgements, be they never so terrible;
First, I say the conscience somewhat awakened, may like of God, and all his ways; it may like of God's Judgments, be they never so terrible;
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as we see there in Pharaoh, when God plagued Aegypt;
as we see there in Pharaoh, when God plagued Egypt;
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his conscience liked of Gods dealings he thought in his conscience the Lord dealt very righteously with him.
his conscience liked of God's dealings he Thought in his conscience the Lord dealt very righteously with him.
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The Lord is righteous, sayes he, and I and my people are wicked, Exod. 9. 27. So when Rehoboam was horribly beset with Enemies, his conscience justified God, O he deales very rightly with me.
The Lord is righteous, Says he, and I and my people Are wicked, Exod 9. 27. So when Rehoboam was horribly beset with Enemies, his conscience justified God, Oh he deals very rightly with me.
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The Lord is righteous, 2 Chron. 1•. 6. so Adonibezek, when the Lord brought that lamentable judgement on his head, his conscience lik• of Gods doings;The Lord is righteous, 2 Chronicles 1•. 6. so Adonibezek, when the Lord brought that lamentable judgement on his head, his conscience lik• of God's doings;
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as I have done, so God hath done to me; so againe the conscience awakened may like of Gods commandements;
as I have done, so God hath done to me; so again the conscience awakened may like of God's Commandments;
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as Moses tels Israel, that God gave them no other Commandements but such as were right,
as Moses tells Israel, that God gave them no other commandments but such as were right,
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and wise and good in the sight of the Heathen, Deut 4. 6, 7, 8. that is, they were such commandements that the Heathens thought in their conscience were good.and wise and good in the sighed of the Heathen, Deuteronomy 4. 6, 7, 8. that is, they were such Commandments that the heathens Thought in their conscience were good.
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Againe the conscience somewhat awakened, may like of Gods people that walke according to those Lawes and Commandements;
Again the conscience somewhat awakened, may like of God's people that walk according to those Laws and commandments;
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you may see this in Balaane, O that I might dye the death of the righteous!
you may see this in Balaane, Oh that I might die the death of the righteous!
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Numb. 23. 10. his conscience lik't of their courses; so Sauls conscience did approve Davids courses.
Numb. 23. 10. his conscience liked of their courses; so Saul's conscience did approve Davids courses.
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Thou art more righteous then I, 1 Sam. 24. 17. A conscience somewhat awakened, may like of the best preaching; and the strictest preachers;Thou art more righteous then I, 1 Sam. 24. 17. A conscience somewhat awakened, may like of the best preaching; and the Strictest Preachers;
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never man spake like this man; O how mightily they lik't him! Herod lik't Iohn admirably, he was glad for to heare him;
never man spoke like this man; Oh how mightily they liked him! Herod liked John admirably, he was glad for to hear him;
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profane Israel did wonderfully like the Sacrament of Gods presence; when the Arke of God came into the Camp;
profane Israel did wonderfully like the Sacrament of God's presence; when the Ark of God Come into the Camp;
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they shouted with a great shout, that the earth rang againe, 1 Sam. 4. 5. now when a carnall man perceives this work to be in him, he is apt to conceive, this is true grace of life.they shouted with a great shout, that the earth rang again, 1 Sam. 4. 5. now when a carnal man perceives this work to be in him, he is apt to conceive, this is true grace of life.
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Beloved, you see this is very false, Thou mayst like of Gods dealings with thee,
beloved, you see this is very false, Thou Mayest like of God's dealings with thee,
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yea, thou mayst thinke in thy conscience, he deales very rightly with thee, though it be never so bitter, thou mayst thinke in thy conscience, his commandements are good,
yea, thou Mayest think in thy conscience, he deals very rightly with thee, though it be never so bitter, thou Mayest think in thy conscience, his Commandments Are good,
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though they be never so strict, thy conscience may like his Ministers, and like his precepts,
though they be never so strict, thy conscience may like his Ministers, and like his Precepts,
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and like his Ordinances, and his Sacraments, and yet be a dead conscience. Secondly, a conscience somewhat awakened, may oblige a man to all manner of good things;
and like his Ordinances, and his Sacraments, and yet be a dead conscience. Secondly, a conscience somewhat awakened, may oblige a man to all manner of good things;
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it may lay the commandements of God to his charge, conscience may make him say not onely that the commandements are good,
it may lay the Commandments of God to his charge, conscience may make him say not only that the Commandments Are good,
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but that it is his duty to doe them; we see this by experience in many carnall people;
but that it is his duty to do them; we see this by experience in many carnal people;
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tell them of any commandement, what is their answer? Oh you say well, I confesse it is my duty;
tell them of any Commandment, what is their answer? O you say well, I confess it is my duty;
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every drunkard will say thus, I it is my duty never to be drunken, the swearer will say thus, you say right, it is very true, I confesse I should not take Gods name in vaine;
every drunkard will say thus, I it is my duty never to be drunken, the swearer will say thus, you say right, it is very true, I confess I should not take God's name in vain;
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and therefore they are said to be under the Law, Rom. 3. 19. that is, they are bound in conscience to the Law;and Therefore they Are said to be under the Law, Rom. 3. 19. that is, they Are bound in conscience to the Law;
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their conscience tels them they ought to doe it; their conscience layes it on them as a bond; as the mad Prophet said;
their conscience tells them they ought to do it; their conscience lays it on them as a bound; as the mad Prophet said;
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must I not take heed to speake what God bids me speake? Num. 23. 12. conscience layed a must upon his soule.must I not take heed to speak what God bids me speak? Num. 23. 12. conscience laid a must upon his soul.
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And this is the reason, why a naughty heart will put off a commandement of God,
And this is the reason, why a naughty heart will put off a Commandment of God,
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if he can, when he sees it goes against his profit, or his ease, or his credit,
if he can, when he sees it Goes against his profit, or his ease, or his credit,
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for he knowes if he yeeld it to be a commandement of God, his conscience will come over him and say,
for he knows if he yield it to be a Commandment of God, his conscience will come over him and say,
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why then ye must doe it;
why then you must do it;
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as we read of the Priests and the Elders ▪ they would not yeeld that Iohns Baptisme was from heaven;
as we read of the Priests and the Elders ▪ they would not yield that Iohns Baptism was from heaven;
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O if we should yeeld that, why then, Christ will say, why doe ye not beleeve? Mat. 21. 25. mark the conscience comes over a man in all that he knowes God hath commanded,
Oh if we should yield that, why then, christ will say, why do you not believe? Mathew 21. 25. mark the conscience comes over a man in all that he knows God hath commanded,
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and it layes it to his charge; and you must doe this, and you must doe that, this is your duty;
and it lays it to his charge; and you must do this, and you must do that, this is your duty;
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now when men see this, they are apt to conclude that their conscience is alive;
now when men see this, they Are apt to conclude that their conscience is alive;
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they thinke this is the life of their conscience to lay Gods commandements to their charge.
they think this is the life of their conscience to lay God's Commandments to their charge.
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Alas brethren, the conscience may be dead for all this, you see this in people that are dead in trespasses and sinnes.
Alas brothers, the conscience may be dead for all this, you see this in people that Are dead in Trespasses and Sins.
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All that the Lord speakes, that must I doe, Num. 23. 26. it was the speech of a very wretch;All that the Lord speaks, that must I do, Num. 23. 26. it was the speech of a very wretch;
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thou mayst have this principle in thy conscience, all that the Lord bids me, that must I doe;
thou Mayest have this principle in thy conscience, all that the Lord bids me, that must I do;
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and yet be a dead man. O how does this beguile people: because they feele such a principle in their conscience a dayes!
and yet be a dead man. O how does this beguile people: Because they feel such a principle in their conscience a days!
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O thinkes one, all that the Lord bids me, that must I doe; when people feele such a principle as this, they thinke they are well;
O thinks one, all that the Lord bids me, that must I do; when people feel such a principle as this, they think they Are well;
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now if they doe offend at any time, they hold it to be but their infirmity; and there's an end. But this is very false;
now if they do offend At any time, they hold it to be but their infirmity; and there's an end. But this is very false;
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the conscience may have this principle in it and be dead. Thirdly, a conscience somewhat awakened, may be troubled about his sinnes;
the conscience may have this principle in it and be dead. Thirdly, a conscience somewhat awakened, may be troubled about his Sins;
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he may be troubled before he commits, he may be very loth to commit them; as we see there in Herod, when he was betrayed with his rash Oath.
he may be troubled before he commits, he may be very loath to commit them; as we see there in Herod, when he was betrayed with his rash Oath.
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and he was now tempted to behead John the Baptist, his conscience made him very loth to doe it;
and he was now tempted to behead John the Baptist, his conscience made him very loath to do it;
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the Text sayes, •• was exceeding sorrowfull, Mark. 6. 26. and the contempt shewes it was meerely,
the Text Says, •• was exceeding sorrowful, Mark. 6. 26. and the contempt shows it was merely,
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because he thought in his conscience, he should doe very ill to behead so good a man,
Because he Thought in his conscience, he should do very ill to behead so good a man,
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and therefore he was very loth; he was troubled in conscience about it;
and Therefore he was very loath; he was troubled in conscience about it;
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so was ▪ Darius, when the Princes had wound him to cast Daniel into the Lions Denne, he was moved & troubled in conscience about it, he was very loth to doe it, he sought a good while how to put off the temptation by getting away ▪ how to avoyd this great sinne, Dan. 6. 14. so was Pilot troubled in conscience about the condemning of Christ, he went to it with a heavy heart;
so was ▪ Darius, when the Princes had wound him to cast daniel into the Lions Den, he was moved & troubled in conscience about it, he was very loath to do it, he sought a good while how to put off the temptation by getting away ▪ how to avoid this great sin, Dan. 6. 14. so was Pilot troubled in conscience about the condemning of christ, he went to it with a heavy heart;
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and as a conscience somewhat awakened, may be troubled before the committing of sinne ▪ so he may be troubled in the committing of it.
and as a conscience somewhat awakened, may be troubled before the committing of sin ▪ so he may be troubled in the committing of it.
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An example of this we have in Saul, when he committed that sin, in sacrificing before Samuel came, he was troubled in conscience in the very act.
an Exampl of this we have in Saul, when he committed that since, in sacrificing before Samuel Come, he was troubled in conscience in the very act.
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I forced my selfe and offered a burnt offering, 1 Sam. 13 12. Marke, he did not commit the sinne hand-smooth,I forced my self and offered a burned offering, 1 Sam. 13 12. Mark, he did not commit the sin handsmooth,
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as some doe, but he felt a reluctancy, againstit. Againe, a conscience somewhat awakened, may be troubled exceedingly after the committing of sinne;
as Some do, but he felt a reluctancy, againstit. Again, a conscience somewhat awakened, may be troubled exceedingly After the committing of sin;
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when Iudas had betrayed our Saviour, you see how his conscience was troubled after he had done.
when Iudas had betrayed our Saviour, you see how his conscience was troubled After he had done.
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O sayes hee, I have sinned, in betraying innocent blood, Matth. 27. 4. especially at the hearing of a searching Sermon,Oh Says he, I have sinned, in betraying innocent blood, Matthew 27. 4. especially At the hearing of a searching Sermon,
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or at a Fast also, then the conscience if it be onely awakened a little, will be troubled exceedingly for his sinnes;
or At a Fast also, then the conscience if it be only awakened a little, will be troubled exceedingly for his Sins;
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when Samuel kept a Fast there at Mizpah, the Text shewes how they were smitten in conscience for their sinnes, in so much that they cryed out in the open congregation, we have sinned against the Lord, 1 Sam. 7. 6. and yet many of these very men, by and by shewed the rottennesse of their hearts,
when Samuel kept a Fast there At Mizpah, the Text shows how they were smitten in conscience for their Sins, in so much that they cried out in the open congregation, we have sinned against the Lord, 1 Sam. 7. 6. and yet many of these very men, by and by showed the rottenness of their hearts,
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so that this is another gall;
so that this is Another Gall;
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when men feele a lothnesse in them to commit sinne, trouble of conscience before, and at,
when men feel a loathness in them to commit sin, trouble of conscience before, and At,
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and after, they thinke this is true grace doubtlesse; doubtlesse their conscience hath life.
and After, they think this is true grace doubtless; doubtless their conscience hath life.
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Fourthly, conscience somewhat awakened, may urge one to good things, and no question but many of you that are yet in your sinnes have found this to be true,
Fourthly, conscience somewhat awakened, may urge one too good things, and no question but many of you that Are yet in your Sins have found this to be true,
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how often have your consciences urged you to give over your sinnes? to looke after the getting of Christ, to lead a godly life? how many heaves have your consciences given at you? to hoyse you up out of the state ye wallow in, to make you more earnest for heaven, more strict in your walking, to provide for your latter end,
how often have your Consciences urged you to give over your Sins? to look After the getting of christ, to led a godly life? how many heaves have your Consciences given At you? to hoist you up out of the state you wallow in, to make you more earnest for heaven, more strict in your walking, to provide for your latter end,
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when ye are at Prayer? how often does it urge you to dwell longer at it? As it is said of Doeg, he was detained before the Lord, 1 Sam. 21. 7. he was held there, he would have gone away afore,
when you Are At Prayer? how often does it urge you to dwell longer At it? As it is said of Doeg, he was detained before the Lord, 1 Sam. 21. 7. he was held there, he would have gone away afore,
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but he was held, now what should that be but his conscience? his conscience urged him to stay long;
but he was held, now what should that be but his conscience? his conscience urged him to stay long;
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so your consciences urge you to be more attentive in hearing ▪ more mindfull of preaching, more humble in your mindes, lesse worldly, more heavenly;
so your Consciences urge you to be more attentive in hearing ▪ more mindful of preaching, more humble in your minds, less worldly, more heavenly;
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you may thinke this is a lively conscience; no, no;
you may think this is a lively conscience; no, no;
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it is not, the truth is, the more your consciences doe urge you a dayes, the greater is your sin ▪ if ye yeeld not.
it is not, the truth is, the more your Consciences do urge you a days, the greater is your since ▪ if you yield not.
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But this is so farre from life, that it argues you to be the more dead, if ye doe not obey;
But this is so Far from life, that it argues you to be the more dead, if you do not obey;
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and urging conscience is a great blessing, I, if men have eyes to see what the Lord does for them ▪ to deliver their soules from the pit.
and urging conscience is a great blessing, I, if men have eyes to see what the Lord does for them ▪ to deliver their Souls from the pit.
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This is the taking of men by the shoulders; now if thou pull away thy shoulder.
This is the taking of men by the shoulders; now if thou pull away thy shoulder.
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They refused to hearken, and pull'd away their shoulder, Zach. 7. 11. that is, the Lord set conscience upon them,They refused to harken, and pulled away their shoulder, Zach 7. 11. that is, the Lord Set conscience upon them,
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and urged them to obey, as if a man should take another by the shoulder, so dragge him and hale him, and yet they would not.
and urged them to obey, as if a man should take Another by the shoulder, so drag him and hale him, and yet they would not.
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So when Paul spake to Agrippa, he felt an urging in his conscience, O let me be a Christian,
So when Paul spoke to Agrippa, he felt an urging in his conscience, Oh let me be a Christian,
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and he confest as much two, Paul, almost thou perswadest me to be a Christian; it was almost done; he had a great heave; he was urged.
and he confessed as much two, Paul, almost thou persuadest me to be a Christian; it was almost done; he had a great heave; he was urged.
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But it would not doe, so that this is no argument of life neither.
But it would not do, so that this is no argument of life neither.
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Fifthly, conscience somewhat awakened may be very eager in urging, it may be very importunate, every day digging in his sides, every day whispering in his bosome;
Fifthly, conscience somewhat awakened may be very eager in urging, it may be very importunate, every day digging in his sides, every day whispering in his bosom;
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O thinke of God, O consider thy soule ▪ O remember death;
Oh think of God, Oh Consider thy soul ▪ Oh Remember death;
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conscience may be earnest and wonderfull eager with a man, O doe not live as thou doest, O be not so carelesse of God;
conscience may be earnest and wonderful eager with a man, Oh do not live as thou dost, Oh be not so careless of God;
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what wilt thou dye and be damned? wilt thou to hell? wilt thou never have done? away with thy sinnefull courses; away with thy dreamings; O be stirre thy selfe; or thou wilt perish;
what wilt thou die and be damned? wilt thou to hell? wilt thou never have done? away with thy sinful courses; away with thy dreamings; Oh be stir thy self; or thou wilt perish;
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such a conscience had Pilat about Christ, it was eager with him not to condemne him.
such a conscience had Pilat about christ, it was eager with him not to condemn him.
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This conscience is an admirable blessing; & woe be to those that stand out against it;
This conscience is an admirable blessing; & woe be to those that stand out against it;
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it is like Iacob with the Angell, He would not let the Angell goe till he blest him, Gen. 32. 26. like the man that was importunate with his friend, and knockt, and knockt,
it is like Iacob with the Angel, He would not let the Angel go till he blessed him, Gen. 32. 26. like the man that was importunate with his friend, and knocked, and knocked,
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and would have no nay, Luk. 11. 8. I am in bed; never tell me of your being in bed;and would have no nay, Luk. 11. 8. I am in Bed; never tell me of your being in Bed;
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I pray let me have three loaves; my children are in bed, I pray trouble me not;
I pray let me have three loaves; my children Are in Bed, I pray trouble me not;
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that is all one, still he knocks, he will have him up;
that is all one, still he knocks, he will have him up;
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so when conscience is thus awakened ▪ and is importunate and will not be answered &c. many a wretch hath such an impudent conscience as this.
so when conscience is thus awakened ▪ and is importunate and will not be answered etc. many a wretch hath such an impudent conscience as this.
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But this is so farre from an argument of life; as that it is a signe of a greater death.
But this is so Far from an argument of life; as that it is a Signen of a greater death.
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Sixthly, conscience somewhat awakened, may prevaile very farre by its eagernesse, it made the King of Iury doe many things;
Sixthly, conscience somewhat awakened, may prevail very Far by its eagerness, it made the King of Jury do many things;
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it made the Heathens doe the things contained in the Law, Rom. 2. 14, 15. when the Pharisees came to tempt Christ, with the woman taken in adultery, conscience made them cease and goe out one by one, Joh. 8. 9. it made Paul live so unblameably as he did;it made the heathens do the things contained in the Law, Rom. 2. 14, 15. when the Pharisees Come to tempt christ, with the woman taken in adultery, conscience made them cease and go out one by one, John 8. 9. it made Paul live so unblamably as he did;
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ye know concerning the righteousnesse that is in the Law, he was blamelesse, Phil. 3. 6. now if ye looke into the 23. of the Acts and the first, you shall see it was his conscience, that made him doe so;you know Concerning the righteousness that is in the Law, he was blameless, Philip 3. 6. now if you look into the 23. of the Acts and the First, you shall see it was his conscience, that made him do so;
pn22 vvb vvg dt n1 cst vbz p-acp dt n1, pns31 vbds j, np1 crd crd av cs pn22 vvb p-acp dt crd pp-f dt n2 cc dt ord, pn22 vmb vvi pn31 vbds po31 n1, cst vvd pno31 vdi av;
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men and Brethren, I have lived in all good conscience before God to this day;
men and Brothers, I have lived in all good conscience before God to this day;
n2 cc n2, pns11 vhb vvn p-acp d j n1 p-acp np1 p-acp d n1;
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as since his conversion, his sanctified conscience made him live godlily in Christ, so before his conversion his naturall conscience holpen by good education made him live unblameably;
as since his conversion, his sanctified conscience made him live godlily in christ, so before his conversion his natural conscience helped by good education made him live unblamably;
c-acp c-acp po31 n1, po31 j-vvn n1 vvd pno31 vvi av-j p-acp np1, av p-acp po31 n1 po31 j n1 vvn p-acp j n1 vvd pno31 vvi av-j;
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so that, what with one, and with the other ▪ he could say he had lived in a good conscience to that day;
so that, what with one, and with the other ▪ he could say he had lived in a good conscience to that day;
av cst, r-crq p-acp crd, cc p-acp dt j-jn ▪ pns31 vmd vvi pns31 vhd vvn p-acp dt j n1 p-acp d n1;
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that is either morally good, or spiritually good. And therefore it was conscience, that made him doe all that he did;
that is either morally good, or spiritually good. And Therefore it was conscience, that made him do all that he did;
d vbz av-d av-j j, cc av-j j. cc av pn31 vbds n1, cst vvd pno31 vdi d cst pns31 vdd;
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people thinke, I indeed, if they did good duties for outward by respects, then they should thinke they were unsound,
people think, I indeed, if they did good duties for outward by respects, then they should think they were unsound,
n1 vvb, pns11 av, cs pns32 vdd j n2 p-acp j p-acp n2, cs pns32 vmd vvi pns32 vbdr j,
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but conscience sets them a worke, and therefore they gather, they are sound and alive towards God;
but conscience sets them a work, and Therefore they gather, they Are found and alive towards God;
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no beloved, conscience may make a carnall man goe against all outward by-respects, and doe very good dutie;
no Beloved, conscience may make a carnal man go against all outward by-respects, and do very good duty;
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this we see in Balaam, he went against all outward selfe respects, and followed conscience;
this we see in balaam, he went against all outward self respects, and followed conscience;
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for a house full of Silver and Gold, he would not goe beyond the word of the Lord to doe ▪ lesse or more, Num. 22. 18. so Iudas went against his credit, and his profit, and all;for a house full of Silver and Gold, he would not go beyond the word of the Lord to do ▪ less or more, Num. 22. 18. so Iudas went against his credit, and his profit, and all;
p-acp dt n1 j pp-f n1 cc n1, pns31 vmd xx vvi p-acp dt n1 pp-f dt n1 pc-acp vdi ▪ av-dc cc av-dc, np1 crd crd av np1 vvd p-acp po31 n1, cc po31 n1, cc d;
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ye know, when his conscience told him the money was unjustly taken, he went and threw it downe:
you know, when his conscience told him the money was unjustly taken, he went and threw it down:
pn22 vvb, c-crq po31 n1 vvd pno31 dt n1 vbds av-j vvn, pns31 vvd cc vvd pn31 a-acp:
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so did Michah, the man was an ▪ Idolater, and had stollen 1100 Peeces of Silver from his Master,
so did Micah, the man was an ▪ Idolater, and had stolen 1100 Pieces of Silver from his Master,
av vdd np1, dt n1 vbds dt ▪ n1, cc vhd vvn crd n2 pp-f n1 p-acp po31 n1,
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yet when he heard his mother curse, he restored all againe, O thought he, what shall I heare my mother curse, his conscience rose up against that and made him make restitution;
yet when he herd his mother curse, he restored all again, Oh Thought he, what shall I hear my mother curse, his conscience rose up against that and made him make restitution;
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why doe carnall men pray in secret, no question but it is conscience that makes them;
why do carnal men pray in secret, no question but it is conscience that makes them;
q-crq vdb j n2 vvb p-acp j-jn, dx n1 p-acp pn31 vbz n1 cst vvz pno32;
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may be when they are tempted to a sinne in secret, they will not doe it,
may be when they Are tempted to a sin in secret, they will not do it,
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and it is the conscience that with holds them; in this sense they doe good duties out of conscience;
and it is the conscience that with holds them; in this sense they do good duties out of conscience;
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now is this Conscience alive? no, it does not follow, ye see this may be in naturall men and women.
now is this Conscience alive? no, it does not follow, you see this may be in natural men and women.
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Seventhly, conscience somewhat awakened, may make one looke at God so farre as it prevailes; you may see this in Laban. the man was a wicked man;
Seventhly, conscience somewhat awakened, may make one look At God so Far as it prevails; you may see this in Laban. the man was a wicked man;
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yet he lookt at God in not hurting of Jacob; though it were in the choyse of his hand,
yet he looked At God in not hurting of Jacob; though it were in the choice of his hand,
av pns31 vvd p-acp np1 p-acp xx vvg pp-f np1; cs pn31 vbdr p-acp dt n1 pp-f po31 n1,
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yet he would not hurt Jacob; and he lookt at God in the thing.
yet he would not hurt Jacob; and he looked At God in the thing.
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O sayes his conscience, the God of your Father spake to me yesternight, Gen. 31. 29. he abstained from hurting of Iacob, and he lookt at God in the abstaining from it.
O Says his conscience, the God of your Father spoke to me yesternight, Gen. 31. 29. he abstained from hurting of Iacob, and he looked At God in the abstaining from it.
sy vvz po31 n1, dt n1 pp-f po22 n1 vvd p-acp pno11 av-an, np1 crd crd pns31 vvd p-acp vvg pp-f np1, cc pns31 vvd p-acp np1 p-acp dt vvg p-acp pn31.
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Because God had forbidden him, therefore he will not hurt him; so it was with King Cyrus, he was a naturall man too;
Because God had forbidden him, Therefore he will not hurt him; so it was with King Cyrus, he was a natural man too;
p-acp np1 vhd vvn pno31, av pns31 vmb xx vvi pno31; av pn31 vbds p-acp n1 np1, pns31 vbds dt j n1 av;
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yet when he tooke order for the building of the Temple at Ierusalem his conscience made him look at God in the thing.
yet when he took order for the building of the Temple At Ierusalem his conscience made him look At God in the thing.
av c-crq pns31 vvd n1 p-acp dt n-vvg pp-f dt n1 p-acp np1 po31 n1 vvd pno31 vvi p-acp np1 p-acp dt n1.
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O sayes he, the Lord God of Heaven and earth, hath charged me to build him a house, Ezek. 1. 2. so when Jehu destroyed Ahabs house,
O Says he, the Lord God of Heaven and earth, hath charged me to built him a house, Ezekiel 1. 2. so when Jehu destroyed Ahabs house,
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and Baals Priests, he himselfe sayes, how he lookt at God in the thing; come see how zealous I am for the Lord of Hoasts;
and Baal's Priests, he himself Says, how he looked At God in the thing; come see how zealous I am for the Lord of Hosts;
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so when the Philistines sent home the Arke of the Lord, they would send it home honourably, with a very rich present,
so when the philistines sent home the Ark of the Lord, they would send it home honourably, with a very rich present,
av c-crq dt njp2 vvd av-an dt n1 pp-f dt n1, pns32 vmd vvi pn31 av-an av-j, p-acp dt j j n1,
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and the Text sayes, how they lookt at Gods glory in the thing.
and the Text Says, how they looked At God's glory in the thing.
cc dt n1 vvz, c-crq pns32 vvd p-acp npg1 n1 p-acp dt n1.
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O say they, let us give glory to the Lord God of Israel, 1 Sam. 6. 5. Thus you see how the world are deceived about the life of the conscience;
O say they, let us give glory to the Lord God of Israel, 1 Sam. 6. 5. Thus you see how the world Are deceived about the life of the conscience;
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when people have these operations of conscience within them, they thinke their conscience is alive and good towards God.
when people have these operations of conscience within them, they think their conscience is alive and good towards God.
c-crq n1 vhb d n2 pp-f n1 p-acp pno32, pns32 vvb po32 n1 vbz j cc j p-acp np1.
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Now that these cannot be the life of conscience, I prove it.
Now that these cannot be the life of conscience, I prove it.
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First, because all may be in naturall men, as ye have heard in Laban, in Pharaoh, in Balaam, in Micah, in Saul, in Darius, in Iudas, which were dead in trespasses and sins;
First, Because all may be in natural men, as you have herd in Laban, in Pharaoh, in balaam, in micah, in Saul, in Darius, in Iudas, which were dead in Trespasses and Sins;
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what life can be in a dead man? it is very true, the conscience is least dead of all the powers of the soule;
what life can be in a dead man? it is very true, the conscience is least dead of all the Powers of the soul;
r-crq n1 vmb vbi p-acp dt j n1? pn31 vbz av j, dt n1 vbz ds j pp-f d dt n2 pp-f dt n1;
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the Pelagians say ▪ the will is a pure virgin; that's as false, a• the devill is false;
the Pelagians say ▪ the will is a pure Virgae; that's as false, a• the Devil is false;
dt n2 vvb ▪ dt n1 vbz dt j n1; d|vbz p-acp j, n1 dt n1 vbz j;
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if any faculty be a pure virgin it's the conscience; all the religion that is left in a naturall man, God hath planted there;
if any faculty be a pure Virgae it's the conscience; all the Religion that is left in a natural man, God hath planted there;
cs d n1 vbb dt j n1 pn31|vbz dt n1; d dt n1 cst vbz vvn p-acp dt j n1, np1 vhz vvn a-acp;
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there's the effect of the Law there, Rom. 2. 15. The whole nature of man is like a Countrey taken by the Enemy, except one little Fort;there's the Effect of the Law there, Rom. 2. 15. The Whole nature of man is like a Country taken by the Enemy, except one little Fort;
pc-acp|vbz dt n1 pp-f dt n1 a-acp, np1 crd crd dt j-jn n1 pp-f n1 vbz av-j dt n1 vvn p-acp dt n1, c-acp pi j n1;
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may be that's batter'd too ▪ but it is not quite taken;
may be that's battered too ▪ but it is not quite taken;
vmb vbi d vvn av ▪ cc-acp pn31 vbz xx av vvn;
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so is the conscience, after the whole man is quite vanquish't by sinne, except onely that and that's batter'd too in a wofull manner.
so is the conscience, After the Whole man is quite vanquished by sin, except only that and that's battered too in a woeful manner.
av vbz dt n1, p-acp dt j-jn n1 vbz av vvn p-acp n1, c-acp av-j d cc d|vbz vvn av p-acp dt j n1.
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But it is not quite taken, the Lord will ever keepe a part in that, to have the man at controll when he pleases,
But it is not quite taken, the Lord will ever keep a part in that, to have the man At control when he Pleases,
p-acp pn31 vbz xx av vvn, dt n1 vmb av vvi dt n1 p-acp d, pc-acp vhi dt n1 p-acp vvi c-crq pns31 vvz,
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and as farre as he pleases.
and as Far as he Pleases.
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But yet it is so farre taken too, that there is no spirituall life left at all in it;
But yet it is so Far taken too, that there is no spiritual life left At all in it;
p-acp av pn31 vbz av av-j vvn av, cst pc-acp vbz dx j n1 vvn p-acp d p-acp pn31;
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man is dead in trespasses and sinnes, and so is the conscience too. Secondly, the conscience notwithstanding all these may be deader then ever it was.
man is dead in Trespasses and Sins, and so is the conscience too. Secondly, the conscience notwithstanding all these may be deader then ever it was.
n1 vbz j p-acp n2 cc n2, cc av vbz dt n1 av. ord, dt n1 p-acp d d vmb vbi jc cs av pn31 vbds.
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I confesse these are flashes of life, that God sparkles into mens consciences, but they use to goe out againe,
I confess these Are flashes of life, that God sparkles into men's Consciences, but they use to go out again,
pns11 vvb d vbr n2 pp-f n1, cst np1 vvz p-acp ng2 n2, cc-acp pns32 vvb pc-acp vvi av av,
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and leave the conscience as dead, and deader then ever before they came;
and leave the conscience as dead, and deader then ever before they Come;
cc vvi dt n1 c-acp j, cc jc cs av c-acp pns32 vvd;
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we see it in Pharaoh, that hardened his heart worse afterwards, Exod. 9. 34. so did Balaam, though his conscience were so quick for a spurt, yet within a while, he could goe and lay a stumbling block before the Children of Israel to make them sinne, Rev. 2. 14. and we see it to this very day, many smitten in conscience for a time, afterwards their smitings cease,
we see it in Pharaoh, that hardened his heart Worse afterwards, Exod 9. 34. so did balaam, though his conscience were so quick for a spurt, yet within a while, he could go and lay a stumbling block before the Children of Israel to make them sin, Rev. 2. 14. and we see it to this very day, many smitten in conscience for a time, afterwards their smitings cease,
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and they grow more stiffe then ever they were; like water that hath beene heated, it freezes afterwards the more.
and they grow more stiff then ever they were; like water that hath been heated, it freezes afterwards the more.
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Thirdly, the conscience notwithstanding all these is soon pleased;
Thirdly, the conscience notwithstanding all these is soon pleased;
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though it seeme to be eager, and earnest, and zealous for God, yet any little thing will content it;
though it seem to be eager, and earnest, and zealous for God, yet any little thing will content it;
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if it were alive nothing would content it, but meerely indeed, the favour of God, the Image of God, sincere conforming to God.
if it were alive nothing would content it, but merely indeed, the favour of God, the Image of God, sincere conforming to God.
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But this conscience is soone pleased againe;
But this conscience is soon pleased again;
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it is but angry a while, if but halfe the Lords due be brought in, this conscience is satisfied.
it is but angry a while, if but half the lords due be brought in, this conscience is satisfied.
pn31 vbz p-acp j dt n1, cs p-acp j-jn dt n2 av-jn vbi vvn p-acp, d n1 vbz vvn.
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Like the unjust Steward, that set downe 50 for a 100 Luk. 16. 6. When the man goes on praying,Like the unjust Steward, that Set down 50 for a 100 Luk. 16. 6. When the man Goes on praying,
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and doing good duties, may be, the conscience is whist, though it be but a forme;
and doing good duties, may be, the conscience is whist, though it be but a Form;
cc vdg j n2, vmb vbi, dt n1 vbz j, cs pn31 vbb p-acp dt n1;
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when he hath reformed a little, conscience thinkes it hath enough;
when he hath reformed a little, conscience thinks it hath enough;
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we may see this in Balaam; when he had found that worke of conscience, that he could deny Balac's house full of Silver and Gold, to stand for God, presently he concluded that God was his God;
we may see this in balaam; when he had found that work of conscience, that he could deny Balac's house full of Silver and Gold, to stand for God, presently he concluded that God was his God;
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if Balac would give me his house full of Silver and Gold, I cannot goe beyond the word of the Lord my God ▪ Num. 22. 18. Like the wretched Jewes, they brought God the blinde and the lame, if Balaam would give me his house full of Silver and Gold, I cannot go beyond the word of the Lord my God ▪ Num. 22. 18. Like the wretched Jews, they brought God the blind and the lame,
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and the torne and the sick, and then they thought much that they should be called despisers of God, Mal. 1. 6, 7, 8. Saul was commanded to destroy all the Amalekites,and the torn and the sick, and then they Thought much that they should be called despisers of God, Malachi 1. 6, 7, 8. Saul was commanded to destroy all the Amalekites,
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now though he spared some, his conscience was content. I have done the will of the Lord sayes he;
now though he spared Some, his conscience was content. I have done the will of the Lord Says he;
av cs pns31 vvd d, po31 n1 vbds j. pns11 vhb vdn dt n1 pp-f dt n1 vvz pns31;
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such a conscience as this is soone pleased, like little Children, it cryes, it takes on ▪ it sets up its Pipes,
such a conscience as this is soon pleased, like little Children, it cries, it Takes on ▪ it sets up its Pipes,
d dt n1 c-acp d vbz av vvn, av-j j n2, pn31 vvz, pn31 vvz a-acp ▪ pn31 vvz a-acp po31 n2,
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but a little thing stills it; may be a Rattle, or an Apple, or a Brasse Counter;
but a little thing stills it; may be a Rattle, or an Apple, or a Brass Counter;
cc-acp dt j n1 vvz pn31; vmb vbi dt n1, cc dt n1, cc dt n1 j;
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so my brethren though a mans conscience be thus as ye have heard, yet it is a very childe, it will be soone stilled;
so my brothers though a men conscience be thus as you have herd, yet it is a very child, it will be soon stilled;
av po11 n2 cs dt ng1 n1 vbb av c-acp pn22 vhb vvn, av pn31 vbz dt j n1, pn31 vmb vbi av vvn;
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let him but bestirre himselfe a little towards God, and goe on in a pretty handsome way, this conscience will quickly say it's well.
let him but Bestir himself a little towards God, and go on in a pretty handsome Way, this conscience will quickly say it's well.
vvb pno31 p-acp vvb px31 dt j p-acp np1, cc vvi a-acp p-acp dt j j n1, d n1 vmb av-j vvi pn31|vbz av.
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Fourthly, the conscience that hath but these stirrings, is so farre from being alive, that many times it will be a help unto ones lusts;
Fourthly, the conscience that hath but these stirrings, is so Far from being alive, that many times it will be a help unto ones Lustiest;
ord, dt n1 cst vhz p-acp d n2, vbz av av-j p-acp vbg j, cst d n2 pn31 vmb vbi dt n1 p-acp pi2 n2;
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which if it were a live it could not be ▪ But thus it is though,
which if it were a live it could not be ▪ But thus it is though,
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when these works are reall, it will serve to help a mans lusts;
when these works Are real, it will serve to help a men Lustiest;
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when a mans lusts would faigne have some thing or other don, then steps in thy conscience,
when a men Lustiest would feign have Some thing or other dONE, then steps in thy conscience,
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and will help the lame dogge over the stile; as we say Herod had a lust to make away Iohn the Baptist.
and will help the lame dog over the style; as we say Herod had a lust to make away John the Baptist.
cc vmb vvi dt j n1 p-acp dt n1; c-acp pns12 vvb np1 vhd dt n1 pc-acp vvi av np1 dt n1.
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O but he's a good man sayes his conscience, and thou must not cut off his head, Mark. 6. 20. O but he was urged now to doe it, by Herodius her daughter;Oh but he's a good man Says his conscience, and thou must not Cut off his head, Mark. 6. 20. O but he was urged now to do it, by Herodias her daughter;
uh cc-acp pns31|vbz dt j n1 vvz po31 n1, cc pns21 vmb xx vvi a-acp po31 n1, vvb. crd crd sy cc-acp pns31 vbds vvn av pc-acp vdi pn31, p-acp np1 po31 n1;
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and he had sworne to grant her hearts request; now see how his conscience helpt him to doe it.
and he had sworn to grant her hearts request; now see how his conscience helped him to do it.
cc pns31 vhd vvn pc-acp vvi po31 ng1 n1; av vvb c-crq po31 n1 vvd pno31 pc-acp vdi pn31.
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Thou hast sworne an Oath, and thou must make conscience of that; therefore cut off his head.
Thou hast sworn an Oath, and thou must make conscience of that; Therefore Cut off his head.
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So it was with the Iewes, when they have a lust to crucifie Christ, their conscience found out a trick for it;
So it was with the Iewes, when they have a lust to crucify christ, their conscience found out a trick for it;
av pn31 vbds p-acp dt np2, c-crq pns32 vhb dt n1 pc-acp vvi np1, po32 n1 vvd av dt n1 p-acp pn31;
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we have a Law say they, and by our Law ▪ he should dye, because he mado himself the Sonne of God, Iohn 19. 7. mark, they made it a matter of conscience;we have a Law say they, and by our Law ▪ he should die, Because he mado himself the Son of God, John 19. 7. mark, they made it a matter of conscience;
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what they murder Christ? they put him to death unjustly? no, God forbid; we have a Law, and are bound in conscience to keepe it;
what they murder christ? they put him to death unjustly? no, God forbid; we have a Law, and Are bound in conscience to keep it;
r-crq pns32 vvb np1? pns32 vvd pno31 p-acp n1 av-j? uh-dx, np1 vvb; pns12 vhb dt n1, cc vbr vvn p-acp n1 pc-acp vvi pn31;
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so when a man hath a lust, as to weare long haire; by and by he makes it a matter of conscience to weare it; forsooth his head will ake;
so when a man hath a lust, as to wear long hair; by and by he makes it a matter of conscience to wear it; forsooth his head will ache;
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and he is bound in conscience to have a care of that;
and he is bound in conscience to have a care of that;
cc pns31 vbz vvn p-acp n1 pc-acp vhi dt n1 pp-f d;
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so if a man have a lust of covetousnesse, and not to give where is need;
so if a man have a lust of covetousness, and not to give where is need;
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forsooth his conscience findes a place in the Apostle to help it. He is worse then an Infidell, that provides not for his owne;
forsooth his conscience finds a place in the Apostle to help it. He is Worse then an Infidel, that provides not for his own;
uh po31 n1 vvz dt n1 p-acp dt n1 pc-acp vvi pn31. pns31 vbz jc cs dt n1, cst vvz xx p-acp po31 d;
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and so he will make conscience of that;
and so he will make conscience of that;
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5797
so when a man hath wronged him, he hath a lust of revenge, anon he findes out a trick, O it may tend to the dishonour of the Gospell,
so when a man hath wronged him, he hath a lust of revenge, anon he finds out a trick, Oh it may tend to the dishonour of the Gospel,
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if he put it up, the matter is not so. But he is willing to thinke so;
if he put it up, the matter is not so. But he is willing to think so;
cs pns31 vvd pn31 a-acp, dt n1 vbz xx av. p-acp pns31 vbz j pc-acp vvi av;
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and he will make conscience of that; is he revengefull now? no God forbid. It was a disgrace to religion, and he did it out of conscience of that.
and he will make conscience of that; is he revengeful now? no God forbid. It was a disgrace to Religion, and he did it out of conscience of that.
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Thus men will have what lust they please, they can finde some Text or other, which they wrest to make conscience of that, O how common is this.
Thus men will have what lust they please, they can find Some Text or other, which they wrest to make conscience of that, Oh how Common is this.
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Fifthly, this conscience is not all, it cals out onely some particular sinnes to be violent against,
Fifthly, this conscience is not all, it calls out only Some particular Sins to be violent against,
ord, d n1 vbz xx d, pn31 vvz av av-j d j n2 pc-acp vbi j p-acp,
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and lets alone others may be as bad; like Ahabs for the Vineyard; and let his Baalisme alone;
and lets alone Others may be as bad; like Ahabs for the Vineyard; and let his Baalism alone;
cc vvb|pno12 j n2-jn vmb vbi a-acp j; j n2 p-acp dt n1; cc vvb po31 n1 av-j;
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or if the conscience be against all manner of sinnes, it is but in a fume, cito redibit in gratiam. they are but like new Wine, in old Bottels;
or if the conscience be against all manner of Sins, it is but in a fume, Quick redibit in gratiam. they Are but like new Wine, in old Bottles;
cc cs dt n1 vbb p-acp d n1 pp-f n2, pn31 vbz p-acp p-acp dt n1, fw-la fw-la p-acp fw-la. pns32 vbr p-acp av-j j n1, p-acp j n2;
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at last the Bottels break and the Wine is all spilt;
At last the Bottles break and the Wine is all spilled;
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5805
so all these workes in an awakened conscience, are onely then while the conscience cannot sleep.
so all these works in an awakened conscience, Are only then while the conscience cannot sleep.
av d d n2 p-acp dt vvn n1, vbr av-j av cs dt n1 vmbx vvi.
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5806
But when it can fall asleep againe, then the man can be quiet againe;
But when it can fallen asleep again, then the man can be quiet again;
p-acp c-crq pn31 vmb vvi j av, cs dt n1 vmb vbi j-jn av;
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the conscience is an old conscience and not renewed, and therefore it is not able to hold them;
the conscience is an old conscience and not renewed, and Therefore it is not able to hold them;
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well then ye see these are not consciences life. What then is the consciences life? for this ye must know.
well then you see these Are not Consciences life. What then is the Consciences life? for this you must know.
av cs pn22 vvb d vbr xx n2 n1. q-crq av vbz dt ng1 n1? p-acp d pn22 vmb vvi.
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5809
First, the conscience hath a Testimoniall life; a life whereof it lives ▪ as the soul lives;
First, the conscience hath a Testimonial life; a life whereof it lives ▪ as the soul lives;
ord, dt n1 vhz dt j n1; dt n1 c-crq pn31 vvz ▪ c-acp dt n1 vvz;
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for it is the reflexion of the soule, the soules privity to it selfe, betweene God and it selfe.
for it is the reflection of the soul, the Souls privity to it self, between God and it self.
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And therefore if the soule be alive towards God, then the conscience is alive too; as the Apostle sayes;
And Therefore if the soul be alive towards God, then the conscience is alive too; as the Apostle Says;
cc av cs dt n1 vbi j p-acp np1, cs dt n1 vbz j av; c-acp dt n1 vvz;
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How much more shall the bloud of Christ, who through the eternall spirit offered himself, without spo• to God, purge your conscience from dead workes, is to serves the living God, Heb. 9. 14. marke,How much more shall the blood of christ, who through the Eternal Spirit offered himself, without spo• to God, purge your conscience from dead works, is to serves the living God, Hebrew 9. 14. mark,
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when a mans dead workes are purged away, the conscience is alive; when a mans selfe is alive, and his workes are alive, the conscience is alive;
when a men dead works Are purged away, the conscience is alive; when a men self is alive, and his works Are alive, the conscience is alive;
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as we say of the goodnesse of conscience, though the conscience be never so good in it selfe,
as we say of the Goodness of conscience, though the conscience be never so good in it self,
c-acp pns12 vvb pp-f dt n1 pp-f n1, cs dt n1 vbb av-x av j p-acp pn31 n1,
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yet as long as the man is not good, his conscience can never be good; conscience is said to be good, as a Messenger is said to be good;
yet as long as the man is not good, his conscience can never be good; conscience is said to be good, as a Messenger is said to be good;
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namely when he bringeth good tydings;
namely when he brings good tidings;
av c-crq pns31 vvz j n2;
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though he be never so good a man, yet if he doe not bring good tydings, we say he is an ill Messenger;
though he be never so good a man, yet if he do not bring good tidings, we say he is an ill Messenger;
cs pns31 vbb av-x av j dt n1, av cs pns31 vdb xx vvi j n2, pns12 vvb pns31 vbz dt j-jn n1;
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he sent evill Angels among them, Psal. 78. 49. Calvin thinkes it may be meant of good Angels;he sent evil Angels among them, Psalm 78. 49. calvin thinks it may be meant of good Angels;
pns31 vvd j-jn n2 p-acp pno32, np1 crd crd np1 vvz pn31 vmb vbi vvn pp-f j n2;
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yet said to be ill Angels, because they brought evill Plagues upon Aegypt; so stands a good conscience, that can bring good tydings of a man, that he is a good man;
yet said to be ill Angels, Because they brought evil Plagues upon Egypt; so Stands a good conscience, that can bring good tidings of a man, that he is a good man;
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true, a wicked mans conscience may report well of him, as Absolon did of the people, O your matters are good sayes he, when they were stark naught;
true, a wicked men conscience may report well of him, as Absalom did of the people, Oh your matters Are good Says he, when they were stark nought;
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so thy conscience may flatter thee, and say thy matters are good. But when conscience can say truly, thy matters are good.
so thy conscience may flatter thee, and say thy matters Are good. But when conscience can say truly, thy matters Are good.
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The conscience is like a Register or a Bill;
The conscience is like a Register or a Bill;
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now then it is a Bill of good Items, when all thy sinnes are blotted out;
now then it is a Bill of good Items, when all thy Sins Are blotted out;
av cs pn31 vbz dt n1 pp-f j n2, c-crq d po21 n2 vbr vvn av;
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ye know we call it a fowle bill, that hath fowle crimes written in it. Item this man stole a horse.
you know we call it a fowl bill, that hath fowl crimes written in it. Item this man stole a horse.
pn22 vvb pns12 vvb pn31 dt j n1, cst vhz j n2 vvn p-acp pn31. n1 d n1 vvd dt n1.
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Item he brake into such a mans house. Item he murdered such a man;
Item he brake into such a men house. Item he murdered such a man;
n1 pns31 vvd p-acp d dt ng1 n1. n1 pns31 vvd d dt n1;
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when such a Bill as this comes in at the Assizes against a poore Prisoner, this is a black Bill; this is a fowle Bill;
when such a Bill as this comes in At the Assizes against a poor Prisoner, this is a black Bill; this is a fowl Bill;
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so as long as thy conscience is a fowle Bill; Item I was born in sinne;
so as long as thy conscience is a fowl Bill; Item I was born in sin;
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Item I have lived very loosely; Item I have heard so many Sermons, and gotten litte good;
Item I have lived very loosely; Item I have herd so many Sermons, and got litte good;
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5829
Item I was at such a Sacrament and was nere the better, thy conscience is a fowle Bill, this is a fowle conscience;
Item I was At such a Sacrament and was never the better, thy conscience is a fowl Bill, this is a fowl conscience;
n1 pns11 vbds p-acp d dt n1 cc vbds av-j dt jc, po21 n1 vbz dt j n1, d vbz dt j n1;
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5830
as the Apostle sayes, a defiled conscience, Tit. 1. 15. This is a bad conscience; now when the conscience is cleane, then it is a good conscience;
as the Apostle Says, a defiled conscience, Tit. 1. 15. This is a bad conscience; now when the conscience is clean, then it is a good conscience;
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5831
so I may say of a lively conscience, the conscience is alive, when the man is alive towards God,
so I may say of a lively conscience, the conscience is alive, when the man is alive towards God,
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then it beares witnesse, but that is not all, the conscience hath other acts.
then it bears witness, but that is not all, the conscience hath other acts.
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5833
Secondly, the conscience hath another life of it's own, namely the conscience is said to be quickened up to its duty,
Secondly, the conscience hath Another life of it's own, namely the conscience is said to be quickened up to its duty,
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5834
when it quickens up the whole man to doe his.
when it quickens up the Whole man to do his.
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As the conscience of the good people that offer'd to the Tabernacle, was a quick conscience;
As the conscience of the good people that offered to the Tabernacle, was a quick conscience;
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their conscience was quick to doe its duty, because it quickened them up to doe theirs;
their conscience was quick to do its duty, Because it quickened them up to do theirs;
po32 n1 vbds j pc-acp vdi po31 n1, c-acp pn31 vvd pno32 a-acp pc-acp vdi png32;
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5837
their heart made them willing, Exod. 35. 29. that is, their conscience made them willing; though the conscience be never so eager, that is not it;their heart made them willing, Exod 35. 29. that is, their conscience made them willing; though the conscience be never so eager, that is not it;
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5838
it never does its duty with life, till it make thee doe thy duty with life.
it never does its duty with life, till it make thee do thy duty with life.
pn31 av vdz po31 n1 p-acp n1, c-acp pn31 vvb pno21 vdb po21 n1 p-acp n1.
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5839
The conscience of the godly, may be is not so eager, neither does it keep such a doe,
The conscience of the godly, may be is not so eager, neither does it keep such a do,
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5840
as many a wicked mans conscience.
as many a wicked men conscience.
c-acp d dt j ng1 n1.
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5841
The eagerer conscience is faine to be, it's a signe the man is the more dead; when a man is alive, the conscience stirres him up with more ease;
The eagerer conscience is feign to be, it's a Signen the man is the more dead; when a man is alive, the conscience stirs him up with more ease;
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like a man that is willing to pay his debts, the creditor need no more then aske;
like a man that is willing to pay his debts, the creditor need no more then ask;
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5843
whereas when the debter is a slye fellow, there needs the more Bawling;
whereas when the debtor is a sly fellow, there needs the more Bawling;
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so that if thou would'st know whether thy conscience be quick, the question is not whether it be eager or no;
so that if thou Wouldst know whither thy conscience be quick, the question is not whither it be eager or no;
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5845
But whether does it quicken thee up to doe thy duty or no.
But whither does it quicken thee up to do thy duty or no.
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This then is the life of conscience, when it makes a man doe his duty towards God and man;
This then is the life of conscience, when it makes a man do his duty towards God and man;
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when it makes a man beleeve with all his heart, when it makes him love God with all his soule,
when it makes a man believe with all his heart, when it makes him love God with all his soul,
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and mind, to serve him in truth, to doe his holy will, to humble himselfe soundly before God for all his sinnes, to make his peace with God ▪ daily to please him,
and mind, to serve him in truth, to do his holy will, to humble himself soundly before God for all his Sins, to make his peace with God ▪ daily to please him,
cc n1, pc-acp vvi pno31 p-acp n1, pc-acp vdi po31 j n1, pc-acp vvi px31 av-j p-acp np1 p-acp d po31 n2, pc-acp vvi po31 n1 p-acp np1 ▪ av-j pc-acp vvi pno31,
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and to walke before him in newnesse of life.
and to walk before him in newness of life.
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This is a living conscience, this conscience hath the grace of life in it, whether it doe it by eagernesse or not, that is not it;
This is a living conscience, this conscience hath the grace of life in it, whither it do it by eagerness or not, that is not it;
d vbz dt j-vvg n1, d n1 vhz dt n1 pp-f n1 p-acp pn31, cs pn31 vdb pn31 p-acp n1 cc xx, cst vbz xx pn31;
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whether with much a doe, or little, that is all one.
whither with much a do, or little, that is all one.
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First, When the conscience does not onely check, but it checkes to some purpose, as when David had numbred the people, his heart smote him, 2 Sam. 24. 10. such checks there may be in a wicked heart ▪ when a man is made to doe the Lords will for conscience sake.
First, When the conscience does not only check, but it Checks to Some purpose, as when David had numbered the people, his heart smote him, 2 Sam. 24. 10. such Checks there may be in a wicked heart ▪ when a man is made to do the lords will for conscience sake.
ord, c-crq dt n1 vdz xx av-j vvi, cc-acp pn31 n2 p-acp d n1, c-acp c-crq np1 vhd vvn dt n1, po31 n1 vvd pno31, crd np1 crd crd d n2 a-acp vmb vbi p-acp dt j n1 ▪ c-crq dt n1 vbz vvn pc-acp vdi dt n2 vmb p-acp n1 n1.
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Secondly, When it does not onely accuse for sinne, so a naturall conscience may doe, but it pulls a man downe before God;
Secondly, When it does not only accuse for sin, so a natural conscience may do, but it pulls a man down before God;
ord, c-crq pn31 vdz xx av-j vvi p-acp n1, av dt j n1 vmb vdi, cc-acp pn31 vvz dt n1 a-acp p-acp np1;
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and cites himselfe effectually before God. The just man first accuseth himselfe; as the Greek, and the Latin read it Prov. 18. 17.
and cites himself effectually before God. The just man First Accuseth himself; as the Greek, and the Latin read it Curae 18. 17.
cc vvz px31 av-j p-acp np1. dt j n1 ord vvz px31; c-acp dt jp, cc dt jp vvd pn31 np1 crd crd
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Thirdly, when it does not onely condemne one for sinne, for so the wicked have condemning consciences;
Thirdly, when it does not only condemn one for sin, for so the wicked have condemning Consciences;
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as the Apostle sayes, if our heart condemneth, 1 Joh. 3. 20. that is, if we be wicked; as Paul sayes;
as the Apostle Says, if our heart Condemneth, 1 John 3. 20. that is, if we be wicked; as Paul Says;
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knowing that he that is such, is subverted and sinneth, being condemned ef himselfe, Tit. 3. 11. that is, he is a wicked wretch,knowing that he that is such, is subverted and Sinneth, being condemned ef himself, Tit. 3. 11. that is, he is a wicked wretch,
vvg cst pns31 cst vbz d, vbz vvn cc vvz, vbg vvn pp-f px31, np1 crd crd cst vbz, pns31 vbz dt j n1,
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so that a wicked mans conscience may and will, and shall condemne himselfe. But I meane, when the conscience does not onely condemne one for sinne;
so that a wicked men conscience may and will, and shall condemn himself. But I mean, when the conscience does not only condemn one for sin;
av cst dt j ng1 n1 vmb cc vmb, cc vmb vvi px31. p-acp pns11 vvb, c-crq dt n1 vdz xx av-j vvi pi p-acp n1;
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but it tramples upon ones self as a damned wretch in himselfe; to save God a labour;
but it tramples upon ones self as a damned wretch in himself; to save God a labour;
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as the Apostle speakes, if we would judge our selves, we should not be Iudged, 1 Cor. 11. 31.
as the Apostle speaks, if we would judge our selves, we should not be Judged, 1 Cor. 11. 31.
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Fourthly, when it does not onely pull a man a dayes; so it may doe the wicked and the ungodly;
Fourthly, when it does not only pull a man a days; so it may do the wicked and the ungodly;
ord, c-crq pn31 vdz xx av-j vvi dt n1 dt n2; av pn31 vmb vdi dt j cc dt j;
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they feele many puls every day, and may be their conscience makes them leave many particular sinnes.
they feel many puls every day, and may be their conscience makes them leave many particular Sins.
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But when the conscience puls a man out of every known sinne, withall the detestation and loathing;
But when the conscience puls a man out of every known sin, withal the detestation and loathing;
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out of unbeleife, out of inpenitency and heardnesse of heart, out of formality and all; this is a lively conscience;
out of unbelief, out of Impenitency and heardnesse of heart, out of formality and all; this is a lively conscience;
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as Iob sayes, my heart shall not reproach me as long as I live, Job. 27. 6. These are the lively acts of conscience about sinne.
as Job Says, my heart shall not reproach me as long as I live, Job. 27. 6. These Are the lively acts of conscience about sin.
c-acp np1 vvz, po11 n1 vmb xx vvi pno11 a-acp av-j c-acp pns11 vvb, np1. crd crd d vbr dt j n2 pp-f n1 p-acp n1.
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The lively effects whereof are three. The first, is penitent shame that ever he hath done it;
The lively effects whereof Are three. The First, is penitent shame that ever he hath done it;
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conscience makes him flye from it as a horrible shame and confusion of face before God; conscience makes him fly from it as a horrible shame and confusion of face before God;
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as the Apostle sayes, what fruit have ye of those things, whereof ye are now ashamed? Rom. 6. 21.
as the Apostle Says, what fruit have you of those things, whereof you Are now ashamed? Rom. 6. 21.
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Secondly, another is penitent griefe, and compunction of heart; so ye may see this effect in the new converts.
Secondly, Another is penitent grief, and compunction of heart; so you may see this Effect in the new converts.
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They were pricked in their hearts, Act. 2. 37.They were pricked in their hearts, Act. 2. 37.
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Thirdly, another effect is penitentiall feare, whereby he is afraid to sinne against God againe, 2 Cor. 7. 11.
Thirdly, Another Effect is penitential Fear, whereby he is afraid to sin against God again, 2 Cor. 7. 11.
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Fourthly, another is humbling despaire in himselfe, that he sees nothing in him, but death and damnation and so he lies at Gods Gate,
Fourthly, Another is humbling despair in himself, that he sees nothing in him, but death and damnation and so he lies At God's Gate,
ord, j-jn vbz vvg n1 p-acp px31, cst pns31 vvz pix p-acp pno31, cc-acp n1 cc n1 cc av pns31 vvz p-acp npg1 n1,
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as a man utterly undone in himselfe; having no hope but onely in Christ;
as a man utterly undone in himself; having no hope but only in christ;
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for as God dealt with Paul in regard of his recovery out of his sicknesse, he brought him to despaire of life in himselfe, 2 Cor. 1. 8. so does a lively conscience in regard of misery. Thus ye see for sinne.
for as God dealt with Paul in regard of his recovery out of his sickness, he brought him to despair of life in himself, 2 Cor. 1. 8. so does a lively conscience in regard of misery. Thus you see for sin.
p-acp c-acp np1 vvd p-acp np1 p-acp n1 pp-f po31 n1 av pp-f po31 n1, pns31 vvd pno31 pc-acp vvi pp-f n1 p-acp px31, crd np1 crd crd av vdz dt j n1 p-acp n1 pp-f n1. av pn22 vvb p-acp n1.
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Secondly, now for the lively acts of conscience, in regard of good;
Secondly, now for the lively acts of conscience, in regard of good;
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when the conscience hath life, it does not onely excuse in part, for so it may doe in a wicked heart,
when the conscience hath life, it does not only excuse in part, for so it may do in a wicked heart,
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nay a wicked man hath such an excusing conscience when he does good for the matter of it;
nay a wicked man hath such an excusing conscience when he does good for the matter of it;
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as we read in the Heathens;
as we read in the heathens;
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Rom. 2. 15. But it does sweetly excuse him, and tels him he hath done it unfeignedly in the truth of his heart, that he does beleeve, that he does truly repent, that he does in some measure, walke in new obedience from day to day;Rom. 2. 15. But it does sweetly excuse him, and tells him he hath done it unfeignedly in the truth of his heart, that he does believe, that he does truly Repent, that he does in Some measure, walk in new Obedience from day to day;
np1 crd crd p-acp pn31 vdz av-j vvi pno31, cc vvz pno31 pns31 vhz vdn pn31 av-j p-acp dt n1 pp-f po31 n1, cst pns31 vdz vvi, cst pns31 vdz av-j vvi, cst pns31 vdz p-acp d n1, vvb p-acp j n1 p-acp n1 p-acp n1;
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and that he stands guiltlesse before God through Jesus Christ. When the conscience does not urge a man onely to that which is good.
and that he Stands guiltless before God through jesus christ. When the conscience does not urge a man only to that which is good.
cc cst pns31 vvz j p-acp np1 p-acp np1 np1. c-crq dt n1 vdz xx vvi dt n1 av-j p-acp d r-crq vbz j.
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As it urged Agrippa, almost thou perswadest me &c. 26. 28. Thirdly, approbation, when the conscience either may or does pronounce a man to please God. As it urged Agrippa, almost thou persuadest me etc. 26. 28. Thirdly, approbation, when the conscience either may or does pronounce a man to please God.
p-acp pn31 vvd np1, av pns21 vv2 pno11 av crd crd ord, n1, c-crq dt n1 av-d vmb cc vdz vvi dt n1 pc-acp vvi np1.
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The lively effects of these acts are 1 Ioy. 2 Cor. 1. 12. The second, is boldnesse, & freedome from slavish feare.
The lively effects of these acts Are 1 Joy 2 Cor. 1. 12. The second, is boldness, & freedom from slavish Fear.
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The righteous is bold as a Lyon, Prov. 28. 1. Againe, a lively conscience is a sudden conscience. Secondly a tender conscience.The righteous is bold as a lion, Curae 28. 1. Again, a lively conscience is a sudden conscience. Secondly a tender conscience.
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REVEL. 3. 1. And art Dead.
REVEL. 3. 1. And art Dead.
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THe point we are in, is, when is the conscience alive, when is that quickened up in a man ye have heard? First, what is the quickening of the minde? Secondly, what is the quickening of the heart? now I say it followes what is the quickening of the conscience? I shewed you how thousands are deceived here;
THe point we Are in, is, when is the conscience alive, when is that quickened up in a man you have herd? First, what is the quickening of the mind? Secondly, what is the quickening of the heart? now I say it follows what is the quickening of the conscience? I showed you how thousands Are deceived Here;
dt n1 pns12 vbr p-acp, vbz, q-crq vbz dt n1 j, q-crq vbz d vvn a-acp p-acp dt n1 pn22 vhb vvn? ord, r-crq vbz dt n-vvg pp-f dt n1? ord, r-crq vbz dt n-vvg pp-f dt n1? av pns11 vvb pn31 vvz r-crq vbz dt n-vvg pp-f dt n1? pns11 vvd pn22 c-crq crd vbr vvn av;
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for the conscience may be awakened very much, and yet never quickened indeed. First, the conscience somewhat awakened may like of good things.
for the conscience may be awakened very much, and yet never quickened indeed. First, the conscience somewhat awakened may like of good things.
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Secondly, the conscience somewhat awakened, may oblige a man to all manner of good things. Thirdly, a conscience somwhat awakened, may be much troubled about sinnes.
Secondly, the conscience somewhat awakened, may oblige a man to all manner of good things. Thirdly, a conscience somewhat awakened, may be much troubled about Sins.
ord, dt n1 av vvn, vmb vvi dt n1 p-acp d n1 pp-f j n2. ord, dt n1 av vvn, vmb vbi av-d vvn p-acp n2.
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Fourthly, a conscience somewhat awakened, may urge one to good things. Fifthly, it may be very eager in this urging.
Fourthly, a conscience somewhat awakened, may urge one to good things. Fifthly, it may be very eager in this urging.
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Sixthly, it may prevaile very farre with its eagernesse. Seventhly, it may make one looke at God in some sence, so farre as it prevailes.
Sixthly, it may prevail very Far with its eagerness. Seventhly, it may make one look At God in Some sense, so Far as it prevails.
j, pn31 vmb vvi av av-j p-acp po31 n1. crd, pn31 vmb vvi crd vvi p-acp np1 p-acp d n1, av av-j c-acp pn31 vvz.
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All this may be in conscience, and yet the conscience never quickened indeed; and we have shewed you all these, and cleared them unto you;
All this may be in conscience, and yet the conscience never quickened indeed; and we have showed you all these, and cleared them unto you;
av-d d vmb vbi p-acp n1, cc av dt n1 av-x vvd av; cc pns12 vhb vvn pn22 d d, cc vvd pno32 p-acp pn22;
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so that you see what need there is to enquire what the life of conscience is.
so that you see what need there is to inquire what the life of conscience is.
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After the handling of these seven particulars;
After the handling of these seven particulars;
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we gave you five reasons to prove that these are not arguments, that the conscience is truly alive;
we gave you five Reasons to prove that these Are not Arguments, that the conscience is truly alive;
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that the conscience may doe all this, and yet not have the grace of life in it.
that the conscience may do all this, and yet not have the grace of life in it.
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First, because all these workes of conscience may be in a naturall man. 2. Because the conscience notwithstanding all these may be deader then ever it was.
First, Because all these works of conscience may be in a natural man. 2. Because the conscience notwithstanding all these may be deader then ever it was.
ord, c-acp d d n2 pp-f n1 vmb vbi p-acp dt j n1. crd p-acp dt n1 p-acp d d vmb vbi jc cs av pn31 vbds.
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Thirdly, because such a conscience as this may be foolish, and childish and soone pleased; if the conscience were alive indeed, nothing would content it but the favour of God,
Thirdly, Because such a conscience as this may be foolish, and childish and soon pleased; if the conscience were alive indeed, nothing would content it but the favour of God,
ord, c-acp d dt n1 c-acp d vmb vbi j, cc j cc av vvn; cs dt n1 vbdr j av, pix vmd vvi pn31 p-acp dt n1 pp-f np1,
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and the Image of God, and true faith ', and true peace, &c. But this conscience may be soone pleased;
and the Image of God, and true faith ', and true peace, etc. But this conscience may be soon pleased;
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if it have but any colour of grace and goodnes, that's able to still it & quiet it.
if it have but any colour of grace and Goodness, that's able to still it & quiet it.
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Fourthly, because the conscience though it be thus stirring as ye heard, it is so far from being alive, that it uses to be a help & furtherance unto ones lusts.
Fourthly, Because the conscience though it be thus stirring as you herd, it is so Far from being alive, that it uses to be a help & furtherance unto ones Lustiest.
ord, c-acp dt n1 cs pn31 vbb av vvg p-acp pn22 vvd, pn31 vbz av av-j p-acp vbg j, cst pn31 vvz pc-acp vbi dt n1 cc n1 p-acp pi2 n2.
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Fifthly, because this conscience is not universall, it culs out onely some particular sinnes to be violent against, and lets alone others;
Fifthly, Because this conscience is not universal, it culs out only Some particular Sins to be violent against, and lets alone Others;
ord, c-acp d n1 vbz xx j, pn31 n2 av av-j d j n2 pc-acp vbi j p-acp, cc vvb|pno12 j n2-jn;
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it picks out some particular duties and good courses to be very eager for, and is carelesse of others.
it picks out Some particular duties and good courses to be very eager for, and is careless of Others.
pn31 vvz av d j n2 cc j n2 pc-acp vbi av j p-acp, cc vbz j pp-f n2-jn.
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You will say then, what is consciences life? when is the conscience said truly to be quickened? For the opening of this, ye must know there be two lives of conscience in a godly man.
You will say then, what is Consciences life? when is the conscience said truly to be quickened? For the opening of this, you must know there be two lives of conscience in a godly man.
pn22 vmb vvi av, q-crq vbz ng1 n1? q-crq vbz dt n1 vvd av-j pc-acp vbi vvn? p-acp dt n-vvg pp-f d, pn22 vmb vvi pc-acp vbi crd n2 pp-f n1 p-acp dt j n1.
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The first is a relative life; whereby it's alive, when the man is alive. The second is a simple life.
The First is a relative life; whereby it's alive, when the man is alive. The second is a simple life.
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The first I say, is a relative life, whereby it is said to be alive, when the man whose it is, is alive;
The First I say, is a relative life, whereby it is said to be alive, when the man whose it is, is alive;
dt ord pns11 vvb, vbz dt j n1, c-crq pn31 vbz vvn pc-acp vbi j, c-crq dt n1 rg-crq pn31 vbz, vbz j;
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for conscience is the reflection of the soule, the soules privity to it selfe, between God and it selfe.
for conscience is the reflection of the soul, the Souls privity to it self, between God and it self.
p-acp n1 vbz dt n1 pp-f dt n1, dt ng1 n1 p-acp pn31 n1, p-acp np1 cc pn31 n1.
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And therefore if the soule be alive towards God, then the conscience is alive too; as the Apostle sayes;
And Therefore if the soul be alive towards God, then the conscience is alive too; as the Apostle Says;
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How much more shall the blood of Jesus Christ, who through the eternall spirit offered himselfe without spot to God, purge your conscience from dead workes to serve the living God, Heb. 9. 14. Marke when a mans dead workes are purged away, the conscience is alive,How much more shall the blood of jesus christ, who through the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God, Hebrew 9. 14. Mark when a men dead works Are purged away, the conscience is alive,
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when a mans selfe is alive, and his workes are alive, the conscience is alive also;
when a men self is alive, and his works Are alive, the conscience is alive also;
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as we say of the goodnesse of conscience, so it is the life of conscience;
as we say of the Goodness of conscience, so it is the life of conscience;
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though the conscience be never so good in it selfe, yet as long as the man is not good, his conscience can never be good;
though the conscience be never so good in it self, yet as long as the man is not good, his conscience can never be good;
cs dt n1 vbb av-x av j p-acp pn31 n1, av c-acp av-j c-acp dt n1 vbz xx j, po31 n1 vmb av-x vbi j;
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conscience is said to be good as a Messenger is said to be good; namely, when he bringeth good tidings;
conscience is said to be good as a Messenger is said to be good; namely, when he brings good tidings;
n1 vbz vvn pc-acp vbi j c-acp dt n1 vbz vvn pc-acp vbi j; av, c-crq pns31 vvz j n2;
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as David said of Ahimaaz, he is a good man, and he bringeth good tidings, 1 Sam. 18. 27. Though a Messenger be nere so good a man,
as David said of Ahimaaz, he is a good man, and he brings good tidings, 1 Sam. 18. 27. Though a Messenger be never so good a man,
c-acp np1 vvd pp-f vhz, pns31 vbz dt j n1, cc pns31 vvz j n2, vvn np1 crd crd cs dt n1 vbi av-x av j dt n1,
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yet if he doe not bring good tideings, we say he'es an ill Messenger.
yet if he do not bring good tidings, we say he's an ill Messenger.
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He sent evill Angels among them, Psal. 78. 49. Calvin thinkes it may be meant of good Angels,He sent evil Angels among them, Psalm 78. 49. calvin thinks it may be meant of good Angels,
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yet said to be evill Angels, because they brought evill upon Aegypt; so that's a good conscience that bringeth good tidings to a man; that he does beleeve;
yet said to be evil Angels, Because they brought evil upon Egypt; so that's a good conscience that brings good tidings to a man; that he does believe;
av vvd pc-acp vbi j-jn n2, c-acp pns32 vvd j-jn p-acp np1; av d|vbz dt j n1 cst vvz j n2 p-acp dt n1; cst pns31 vdz vvi;
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that he is in Christ, that he is a good man.
that he is in christ, that he is a good man.
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True, a wicked mans conscience may report well of him, as Absolon did of the people, O your matters are good sayes he, when they were stark naught;
True, a wicked men conscience may report well of him, as Absalom did of the people, Oh your matters Are good Says he, when they were stark nought;
j, dt j ng1 n1 vmb vvi av pp-f pno31, c-acp np1 vdd pp-f dt n1, uh po22 n2 vbr j vvz pns31, c-crq pns32 vbdr j pix;
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so thy conscience may flatter thee, and say thy matters are good; but when conscience can say truly, thy matters are good.
so thy conscience may flatter thee, and say thy matters Are good; but when conscience can say truly, thy matters Are good.
av po21 n1 vmb vvi pno21, cc vvb po21 n2 vbr j; cc-acp q-crq n1 vmb vvi av-j, po21 n2 vbr j.
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The conscience is like a Register or a Bill; now when it is a Bill of good Items;
The conscience is like a Register or a Bill; now when it is a Bill of good Items;
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when all thy sinnes are blotted out, and good things are written in; now it's a good conscience;
when all thy Sins Are blotted out, and good things Are written in; now it's a good conscience;
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ye know we call it a fowle Bill, that hath fowle crimes written in it;
you know we call it a fowl Bill, that hath fowl crimes written in it;
pn22 vvb pns12 vvb pn31 dt j n1, cst vhz j n2 vvn p-acp pn31;
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though the Bill be never so faire written, yet if it have fowle crimes written in it, it's a fowle Bill.
though the Bill be never so fair written, yet if it have fowl crimes written in it, it's a fowl Bill.
cs dt n1 vbb av-x av av-j vvn, av cs pn31 vhb j n2 vvn p-acp pn31, pn31|vbz dt j n1.
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Item, this man stole a Horse. Item, he broke into such a mans house. Item he murdered such a man;
Item, this man stole a Horse. Item, he broke into such a men house. Item he murdered such a man;
n1, d n1 vvd dt n1. n1, pns31 vvd p-acp d dt ng1 n1. n1 pns31 vvd d dt n1;
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when such a Bill as this comes in at the Assizes against a poore prisoner, this is a black Bill; this is a fowle Bill;
when such a Bill as this comes in At the Assizes against a poor prisoner, this is a black Bill; this is a fowl Bill;
c-crq d dt n1 c-acp d vvz p-acp p-acp dt n2 p-acp dt j n1, d vbz dt j-jn n1; d vbz dt j n1;
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so as long as thy conscience is a fowle Bill, Item I was borne in sinne.
so as long as thy conscience is a fowl Bill, Item I was born in sin.
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Item I have lived very loosely. Item I have heard so many Sermons, and yet I have beene nere the better.
Item I have lived very loosely. Item I have herd so many Sermons, and yet I have been never the better.
n1 pns11 vhb vvn av av-j. n1 pns11 vhb vvn av d n2, cc av pns11 vhb vbn av-j dt jc.
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Item I have beene at so many Sacraments, and yet I have gone on in my vile courses, thy conscience is a fowle Bill; this is a fowle conscience;
Item I have been At so many Sacraments, and yet I have gone on in my vile courses, thy conscience is a fowl Bill; this is a fowl conscience;
n1 pns11 vhb vbn p-acp av d n2, cc av pns11 vhb vvn a-acp p-acp po11 j n2, po21 n1 vbz dt j n1; d vbz dt j n1;
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as the Apostle sayes, a defiled conscience, Tit. 1. 15. now when the conscience is cleane, then it's a good conscience;
as the Apostle Says, a defiled conscience, Tit. 1. 15. now when the conscience is clean, then it's a good conscience;
c-acp dt n1 vvz, dt j-vvn n1, np1 crd crd av c-crq dt n1 vbz j, av pn31|vbz dt j n1;
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so I may say of a lively conscience; the conscience is alive, when the man is alive;
so I may say of a lively conscience; the conscience is alive, when the man is alive;
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when his mind is quickened up towards God, & his heart which before was dead in trespasses and sinnes, now it's alive towards God; this mans conscience is alive.
when his mind is quickened up towards God, & his heart which before was dead in Trespasses and Sins, now it's alive towards God; this men conscience is alive.
c-crq po31 n1 vbz vvn a-acp p-acp np1, cc po31 n1 r-crq a-acp vbds j p-acp n2 cc n2, av pn31|vbz j p-acp np1; d ng1 n1 vbz j.
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The reason is because now his conscience may say, I am alive;
The reason is Because now his conscience may say, I am alive;
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for conscience is the reflection of the soule on it selfe, and therefore if thou beest alive thy selfe, thy conscience is alive too. This is the first life; the relative life of conscience.
for conscience is the reflection of the soul on it self, and Therefore if thou Best alive thy self, thy conscience is alive too. This is the First life; the relative life of conscience.
p-acp n1 vbz dt n1 pp-f dt n1 p-acp pn31 n1, cc av cs pns21 vb2s j po21 n1, po21 n1 vbz j av. d vbz dt ord n1; dt j n1 pp-f n1.
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Now that this is one life of conscience, is plaine, because if a mans selfe be dead, conscience will say, I am dead; as Paul sayes, speaking of himselfe and the Ephesians before their conversion.
Now that this is one life of conscience, is plain, Because if a men self be dead, conscience will say, I am dead; as Paul Says, speaking of himself and thee Ephesians before their conversion.
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O sayes he, ye were dead in sinnes, Eph. 2. 5. looke what a man is,
O Says he, you were dead in Sins, Ephesians 2. 5. look what a man is,
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if the conscience be inlightened, it takes it on it selfe, when David had sinned. I have sinned sayes his conscience;
if the conscience be enlightened, it Takes it on it self, when David had sinned. I have sinned Says his conscience;
cs dt n1 vbb vvn, pn31 vvz pn31 p-acp pn31 n1, c-crq np1 vhd vvn. pns11 vhb vvn vvz po31 n1;
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so let a man be holy the conscience presently takes it upon it selfe; as we see there in David, when he was holy;
so let a man be holy the conscience presently Takes it upon it self; as we see there in David, when he was holy;
av vvb dt n1 vbi j dt n1 av-j vvz pn31 p-acp pn31 n1; c-acp pns12 vvb a-acp p-acp np1, c-crq pns31 vbds j;
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I am holy sayes his conscience, Lord preserve my soule, for I am holy, Psal. 86. 2. So that if thou beest dead, thy conscience is dead; if thou beest alive, thy conscience is alive. But I let this passe.I am holy Says his conscience, Lord preserve my soul, for I am holy, Psalm 86. 2. So that if thou Best dead, thy conscience is dead; if thou Best alive, thy conscience is alive. But I let this pass.
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I come now to the second life of conscience, and that is, it's simple life, conscience hath another life of its owne;
I come now to the second life of conscience, and that is, it's simple life, conscience hath Another life of its own;
pns11 vvb av p-acp dt ord n1 pp-f n1, cc d vbz, pn31|vbz j n1, n1 vhz j-jn n1 pp-f po31 d;
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for as when the man is alive, the conscience is alive so the conscience is quickened up to doe its duty,
for as when the man is alive, the conscience is alive so the conscience is quickened up to do its duty,
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when it quickens up the whole man to doe his, as the conscience of the good people that offered to the Tabernacle was a quick conscience;
when it quickens up the Whole man to do his, as the conscience of the good people that offered to the Tabernacle was a quick conscience;
c-crq pn31 vvz a-acp dt j-jn n1 pc-acp vdi po31, c-acp dt n1 pp-f dt j n1 cst vvd p-acp dt n1 vbds dt j n1;
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their conscience was quick to doe its duty, because it quickened them up to doe theirs;
their conscience was quick to do its duty, Because it quickened them up to do theirs;
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their heart made them willing, Exod. 35. 29. that is, their conscience made them willing. Though the conscience be never so eager, that is not it;their heart made them willing, Exod 35. 29. that is, their conscience made them willing. Though the conscience be never so eager, that is not it;
po32 n1 vvd pno32 j, np1 crd crd cst vbz, po32 n1 vvd pno32 j. cs dt n1 vbb av-x av j, cst vbz xx pn31;
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it never does its duty with life, till it make thee to doe thy duty with life.
it never does its duty with life, till it make thee to do thy duty with life.
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The conscience of the godly may be is not so eager, neither does it keep such a doe,
The conscience of the godly may be is not so eager, neither does it keep such a do,
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as many a wicked mans conscience.
as many a wicked men conscience.
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The eager conscience is feigne to be, it's a signe the man is the more dead, when the man is alive, his conscience stirres him with more ease;
The eager conscience is feign to be, it's a Signen the man is the more dead, when the man is alive, his conscience stirs him with more ease;
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like a man that is willing to pay his debts, the creditor need no more then aske;
like a man that is willing to pay his debts, the creditor need no more then ask;
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whereas if the debtor be a very slye fellow, there needs the more bawling;
whereas if the debtor be a very sly fellow, there needs the more bawling;
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so that if thou wouldest know whether thy conscience be quick, the question is not whether it be eager or no,
so that if thou Wouldst know whither thy conscience be quick, the question is not whither it be eager or no,
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but whether does it quicken thee up to thy duty or no?
but whither does it quicken thee up to thy duty or no?
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This then is the life of conscience, when it makes a man doe his duty sincerely both towards God and man;
This then is the life of conscience, when it makes a man do his duty sincerely both towards God and man;
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when it makes a man beleeve with all his heart, when it makes him love God with all his soule;
when it makes a man believe with all his heart, when it makes him love God with all his soul;
c-crq pn31 vvz dt n1 vvb p-acp d po31 n1, c-crq pn31 vvz pno31 n1 np1 p-acp d po31 n1;
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and minde to serve him in truth, to doe his holy will, to humble himselfe soundly before God for all his sinnes, to make his peace with God, daily to please him and to walke before him in newnesse of life. This is a living conscience.
and mind to serve him in truth, to do his holy will, to humble himself soundly before God for all his Sins, to make his peace with God, daily to please him and to walk before him in newness of life. This is a living conscience.
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This conscience hath the grace of life in it; whether it doe it by eagernesse or not;
This conscience hath the grace of life in it; whither it do it by eagerness or not;
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whether with a horrible stirre or a great pudder or no;
whither with a horrible stir or a great pudder or no;
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that is not it if it make a man doe his duty aright, then conscience does its duty; this is Consciences life.
that is not it if it make a man do his duty aright, then conscience does its duty; this is Consciences life.
d vbz xx pn31 cs pn31 vvb dt n1 vdb po31 n1 av, cs n1 vdz po31 n1; d vbz n2 n1.
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First, when the Conscience does not onely check, but it checks to some purpose, when it smites so that all the soule feeles it,
First, when the Conscience does not only check, but it Checks to Some purpose, when it smites so that all the soul feels it,
ord, c-crq dt n1 vdz xx av-j vvi, cc-acp pn31 vvz p-acp d n1, c-crq pn31 vvz av cst d dt n1 vvz pn31,
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and lies downe under it, when the Conscience does not onely doe duty in this thing,
and lies down under it, when the Conscience does not only do duty in this thing,
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but it makes a man to doe his, it makes him smite himselfe as the Publican did, he smote upon his breast, Luke 18. 13. as Ephraim did, I smote upon my thigh, Jer. 31. 10. when a man is made to Check himselfe, what have I done? Jer. 8. 6. when David numbred the people, the Text shewes how his conscience was quick, his heart smote him, 2 Sam. 24. 10. Dull checks there may be in a wicked heart,
but it makes a man to do his, it makes him smite himself as the Publican did, he smote upon his breast, Lycia 18. 13. as Ephraim did, I smote upon my thigh, Jer. 31. 10. when a man is made to Check himself, what have I done? Jer. 8. 6. when David numbered the people, the Text shows how his conscience was quick, his heart smote him, 2 Sam. 24. 10. Dull Checks there may be in a wicked heart,
cc-acp pn31 vvz dt n1 pc-acp vdi po31, pn31 vvz pno31 vvi px31 p-acp dt n1 vdd, pns31 vvd p-acp po31 n1, av crd crd c-acp np1 vdd, pns11 vvd p-acp po11 n1, np1 crd crd c-crq dt n1 vbz vvn pc-acp vvi px31, r-crq vhb pns11 vdn? np1 crd crd r-crq np1 vvn dt n1, dt n1 vvz c-crq po31 n1 vbds j, po31 n1 vvd pno31, crd np1 crd crd j n2 a-acp vmb vbi p-acp dt j n1,
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yea, mighty checks, and mighty smitings, yea, greater for quantity then in any Childe of God,
yea, mighty Checks, and mighty smitings, yea, greater for quantity then in any Child of God,
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but all to little or no purpose, Davids Conscience smote him to purpose you see there, it made him doe his duty indeed, it was a Divine Check, it was a Check that put him into a right way againe,
but all to little or no purpose, Davids Conscience smote him to purpose you see there, it made him do his duty indeed, it was a Divine Check, it was a Check that put him into a right Way again,
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so except thy Conscience thus Check thee a dayes, may be thou forgetest thy selfe now and then,
so except thy Conscience thus Check thee a days, may be thou forgettest thy self now and then,
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and then thy Conscience gives thee a Check, O what a beast am I, and so sets thee to rights againe, sometimes thou art over taken in passion,
and then thy Conscience gives thee a Check, Oh what a beast am I, and so sets thee to rights again, sometime thou art over taken in passion,
cc av po21 n1 vvz pno21 dt n1, uh r-crq dt n1 vbm pns11, cc av vvz pno21 p-acp n2-jn av, av pns21 vb2r a-acp vvn p-acp n1,
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but then comes Conscience, and tels thee what God sayes, O why doe I give place to the Devill;
but then comes Conscience, and tells thee what God Says, Oh why do I give place to the devil;
cc-acp av vvz n1, cc vvz pno21 r-crq np1 vvz, uh q-crq vdb pns11 vvi n1 p-acp dt n1;
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and then thy passions goe downe againe.
and then thy passion go down again.
cc cs po21 n2 vvb a-acp av.
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This is Gods Bit, that he guides his people by, as the Rider does his beast with a Bridle.
This is God's Bit, that he guides his people by, as the Rider does his beast with a Bridle.
d vbz npg1 n1, cst pns31 vvz po31 n1 p-acp, c-acp dt n1 vdz po31 n1 p-acp dt n1.
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The wicked are like your sturdy horses, that get their Bridle in their Teeth ▪ God may pull hard at them, give them fiercer twitches,
The wicked Are like your sturdy Horses, that get their Bridle in their Teeth ▪ God may pull hard At them, give them fierce Twitches,
dt j vbr av-j po22 j n2, cst vvb po32 n1 p-acp po32 n2 ▪ np1 vmb vvi av-j p-acp pno32, vvb pno32 jc n2,
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then he does his owne Children, but they get the Bridle in their Teeth, and so they are unrulier:
then he does his own Children, but they get the Bridle in their Teeth, and so they Are unrulier:
cs pns31 vdz po31 d n2, cc-acp pns32 vvb dt n1 p-acp po32 n2, cc av pns32 vbr av-jc:
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But when it is Gods Bridle to lead a man by, now his Conscience is alive, when it Checks to purpose.
But when it is God's Bridle to led a man by, now his Conscience is alive, when it Checks to purpose.
cc-acp c-crq pn31 vbz ng1 n1 pc-acp vvi dt n1 p-acp, av po31 n1 vbz j, c-crq pn31 vvz p-acp n1.
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Secondly, when it does not onely accuse for sinne, so a naturall Conscience may doe, but it puls a man downe before God;
Secondly, when it does not only accuse for sin, so a natural Conscience may do, but it puls a man down before God;
ord, c-crq pn31 vdz xx av-j vvi p-acp n1, av dt j n1 vmb vdi, cc-acp pn31 vvz dt n1 a-acp p-acp np1;
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and Cites himselfe effectually before his Tribunall. I make this a different work, for the accusation of Conscience differs from its Checking;
and Cites himself effectually before his Tribunal. I make this a different work, for the accusation of Conscience differs from its Checking;
cc vvz px31 av-j p-acp po31 n1. pns11 vvb d dt j n1, p-acp dt n1 pp-f n1 vvz p-acp po31 vvg;
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the Check is a spirituall lash the Conscience gives the soule, now the accusation gives the reason of its lashing.
the Check is a spiritual lash the Conscience gives the soul, now the accusation gives the reason of its lashing.
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O thou hast sinned against God; ye know this is a duty of Conscience too in regard of sinne, to accuse.
O thou hast sinned against God; you know this is a duty of Conscience too in regard of sin, to accuse.
sy pns21 vh2 vvn p-acp np1; pn22 vvb d vbz dt n1 pp-f n1 av p-acp n1 pp-f n1, pc-acp vvi.
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And then Conscience is alive, when it does this duty to purpose, to make a man to doe his;
And then Conscience is alive, when it does this duty to purpose, to make a man to do his;
cc av n1 vbz j, c-crq pn31 vdz d n1 p-acp n1, pc-acp vvi dt n1 pc-acp vdi po31;
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namely to goe and Confesse his sinne in a penitent manner. True a wicked mans Conscience does accuse, but that drives a man from God;
namely to go and Confess his sin in a penitent manner. True a wicked men Conscience does accuse, but that drives a man from God;
av pc-acp vvi cc vvi po31 n1 p-acp dt j-jn n1. j dt j ng1 n1 vdz vvi, cc-acp cst vvz dt n1 p-acp np1;
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as it's said of the Scribes and the Pharisees, when their Consciences accused them, they went cut, Joh. 8. 9. But when Conscience is alive, it accuses before God, it Cites a man soundly before God;
as it's said of the Scribes and the Pharisees, when their Consciences accused them, they went Cut, John 8. 9. But when Conscience is alive, it accuses before God, it Cites a man soundly before God;
c-acp pn31|vbz vvn pp-f dt n2 cc dt np2, c-crq po32 n2 vvd pno32, pns32 vvd vvi, np1 crd crd p-acp q-crq n1 vbz j, pn31 vvz p-acp np1, pn31 vvz dt n1 av-j p-acp np1;
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and what a vile wretch am I! it so does its duty in accusing, that it makes a man to doe his; freely to accuse himselfe.
and what a vile wretch am I! it so does its duty in accusing, that it makes a man to do his; freely to accuse himself.
cc q-crq dt j n1 vbm pns11! pn31 av vdz po31 n1 p-acp vvg, cst pn31 vvz dt n1 pc-acp vdi po31; av-j pc-acp vvi px31.
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The just man first accuseth himselfe, Prov. 18. 17. So it is in the Greek and the Latin ▪ Hast thou such a Conscience as this? this is a lively Conscience;The just man First Accuseth himself, Curae 18. 17. So it is in the Greek and the Latin ▪ Hast thou such a Conscience as this? this is a lively Conscience;
dt j n1 ord vvz px31, np1 crd crd av pn31 vbz p-acp dt jp cc dt jp ▪ vh2 pns21 d dt n1 c-acp d? d vbz dt j n1;
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when thy Conscience does not onely doe its duty to accuse thee for every sinne that thou dost,
when thy Conscience does not only do its duty to accuse thee for every sin that thou dost,
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but it makes thee to doe thine, freely to accuse thy selfe before God;
but it makes thee to do thine, freely to accuse thy self before God;
p-acp pn31 vvz pno21 pc-acp vdi po21, av-j pc-acp vvi po21 n1 p-acp np1;
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a wicked Conscience may accuse, I but it does not mak the man to do his duty;
a wicked Conscience may accuse, I but it does not make the man to do his duty;
dt j n1 vmb vvi, pns11 cc-acp pn31 vdz xx vvi dt n1 pc-acp vdi po31 n1;
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he does not freely accuse himselfe; it is onely forced in him; it is with Coaction and Compulsion.
he does not freely accuse himself; it is only forced in him; it is with Coaction and Compulsion.
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But its free in Gods Children;
But its free in God's Children;
p-acp po31 j p-acp npg1 n2;
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when Daniel went to confesse his sinnes before God, the Text says, he set himself to do it;
when daniel went to confess his Sins before God, the Text Says, he Set himself to do it;
c-crq np1 vvd pc-acp vvi po31 n2 p-acp np1, dt n1 vvz, pns31 vvd px31 pc-acp vdi pn31;
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I set my face unto the Lord God, Dan. 9. 3. that is, his Conscience did not onely doe its duty, in this thing,I Set my face unto the Lord God, Dan. 9. 3. that is, his Conscience did not only do its duty, in this thing,
pns11 vvb po11 n1 p-acp dt n1 np1, np1 crd crd cst vbz, po31 n1 vdd xx av-j vdb po31 n1, p-acp d n1,
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but it made him to doe his. Thirdly, when it does not onely Condemne one for sinne;
but it made him to do his. Thirdly, when it does not only Condemn one for sin;
cc-acp pn31 vvd pno31 pc-acp vdi po31. ord, c-crq pn31 vdz xx av-j vvb crd p-acp n1;
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for so the wicked have condemning Consciences, as the Apostles says; if our heart condemne us, 1 John 3 20. that is, if we be wicked; as Paul sayes;
for so the wicked have condemning Consciences, as the Apostles Says; if our heart condemn us, 1 John 3 20. that is, if we be wicked; as Paul Says;
c-acp av dt j vhb vvg n2, c-acp dt n2 vvz; cs po12 n1 vvb pno12, vvn np1 crd crd cst vbz, cs pns12 vbb j; c-acp np1 vvz;
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Knowing that he that is such, is subverted and sinneth being condemned of himselfe, Tit. 3. 11. that is, he is a very wicked Creature;Knowing that he that is such, is subverted and Sinneth being condemned of himself, Tit. 3. 11. that is, he is a very wicked Creature;
vvg cst pns31 cst vbz d, vbz vvn cc vvz n1 vvn pp-f px31, np1 crd crd cst vbz, pns31 vbz dt av j n1;
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so that a wicked mans Conscience does Condemne.
so that a wicked men Conscience does Condemn.
av cst dt j ng1 n1 vdz vvb.
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But I meane when the Conscience does not onely condemne one for sinne, it does not onely doe its owne duty in this thing,
But I mean when the Conscience does not only condemn one for sin, it does not only do its own duty in this thing,
p-acp pns11 vvb c-crq dt n1 vdz xx av-j vvi pi p-acp n1, pn31 vdz xx av-j vdb po31 d n1 p-acp d n1,
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but it makes the man to doe his; it makes him trample upon himselfe; as a damned wretch in himselfe, to save God a labour, as the Apostles speakes;
but it makes the man to do his; it makes him trample upon himself; as a damned wretch in himself, to save God a labour, as the Apostles speaks;
cc-acp pn31 vvz dt n1 pc-acp vdi po31; pn31 vvz pno31 vvi p-acp px31; c-acp dt j-vvn n1 p-acp px31, pc-acp vvi np1 dt n1, c-acp dt n2 vvz;
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if we would judge our selves, we should not be judged, 1 Cor. 11. 31. when Conscience makes a man freely to accept of damnation;if we would judge our selves, we should not be judged, 1 Cor. 11. 31. when Conscience makes a man freely to accept of damnation;
cs pns12 vmd vvi po12 n2, pns12 vmd xx vbi vvn, vvn np1 crd crd r-crq n1 vvz dt n1 av-j pc-acp vvi pp-f n1;
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thou shalt accept of thy punishment, then I will remember my Covenant, Levit. 26. 41. 42. when it makes thee lay thy Neck on the block;thou shalt accept of thy punishment, then I will Remember my Covenant, Levit. 26. 41. 42. when it makes thee lay thy Neck on the block;
pns21 vm2 vvi pp-f po21 n1, cs pns11 vmb vvi po11 n1, np1 crd crd crd c-crq pn31 vvz pno21 vvb po21 n1 p-acp dt n1;
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Lord the worst place in hell is too good for me. I have often told you a story in the acts and monuments of the Church;
Lord the worst place in hell is too good for me. I have often told you a story in the acts and monuments of the Church;
n1 dt js n1 p-acp n1 vbz av j c-acp pno11. pns11 vhb av vvn pn22 dt n1 p-acp dt n2 cc n2 pp-f dt n1;
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when Edward the first, one of the Kings of England was a hunting, and one of the standers by had displeased him, the King rid after him with a drawne sword for to stab him, the man runne away for his life;
when Edward the First, one of the Kings of England was a hunting, and one of the standers by had displeased him, the King rid After him with a drawn sword for to stab him, the man run away for his life;
c-crq np1 dt ord, crd pp-f dt n2 pp-f np1 vbds dt n-vvg, cc crd pp-f dt n2 a-acp vhd vvn pno31, dt n1 vvn p-acp pno31 p-acp dt vvn n1 c-acp pc-acp vvi pno31, dt n1 vvb av p-acp po31 n1;
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the King rid over hedge and ditch to overtake him, and when the man saw he had no way to escape, he fell downe,
the King rid over hedge and ditch to overtake him, and when the man saw he had no Way to escape, he fell down,
dt n1 vvn p-acp n1 cc n1 pc-acp vvi pno31, cc c-crq dt n1 vvd pns31 vhd dx n1 pc-acp vvi, pns31 vvd a-acp,
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and held up his throat to the King, if it please your Majesty here is my throat.
and held up his throat to the King, if it please your Majesty Here is my throat.
cc vvd a-acp po31 n1 p-acp dt n1, cs pn31 vvb po22 n1 av vbz po11 n1.
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The King melting towards him, shewed him mercy. So when Conscience makes thee say Lord here is my throat, here is my soule,
The King melting towards him, showed him mercy. So when Conscience makes thee say Lord Here is my throat, Here is my soul,
dt n1 vvg p-acp pno31, vvd pno31 n1. av c-crq n1 vvz pno21 vvb n1 av vbz po11 n1, av vbz po11 n1,
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if it please thee thou maist send Satan to take it, and carry it to hell with him.
if it please thee thou Mayest send Satan to take it, and carry it to hell with him.
cs pn31 vvb pno21 pns21 vm2 vvi np1 pc-acp vvi pn31, cc vvi pn31 p-acp n1 p-acp pno31.
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Thou hast no way to escape, therefore offer thy selfe unto God; may be thy Conscience does Condemne thee;
Thou hast no Way to escape, Therefore offer thy self unto God; may be thy Conscience does Condemn thee;
pns21 vh2 dx n1 pc-acp vvi, av vvb po21 n1 p-acp np1; vmb vbi po21 n1 vdz vvb pno21;
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alas that is not it, thy Conscience does not its duty with any life, till it make thee doe thine;
alas that is not it, thy Conscience does not its duty with any life, till it make thee do thine;
uh d vbz xx pn31, po21 n1 vdz xx po31 n1 p-acp d n1, c-acp pn31 vvb pno21 vdb png21;
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doest thou freely Condemne thy selfe;
dost thou freely Condemn thy self;
vd2 pns21 av-j vvb po21 n1;
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accept of thy punishment, lay thy head on the block, does thy soule lye groveling before God? this is a live Conscience.
accept of thy punishment, lay thy head on the block, does thy soul lie groveling before God? this is a live Conscience.
vvb pp-f po21 n1, vvb po21 n1 p-acp dt n1, vdz po21 n1 vvb vvg p-acp np1? d vbz dt j n1.
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Fourthly, when it does not onely pull a man a dayes from sinne and Iniquity; so it may doe with the wicked and the ungodly;
Fourthly, when it does not only pull a man a days from sin and Iniquity; so it may do with the wicked and the ungodly;
ord, c-crq pn31 vdz xx av-j vvi dt n1 dt n2 p-acp n1 cc n1; av pn31 vmb vdi p-acp dt j cc dt j;
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they feele many pulles every day, and may be their Conscience makes them leave many particular sinnes,
they feel many pulls every day, and may be their Conscience makes them leave many particular Sins,
pns32 vvb d vvz d n1, cc vmb vbi po32 n1 vvz pno32 vvi d j n2,
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though that's very rare as the times now be, but when the Conscience pulles a man forth of every knowne sinne,
though that's very rare as the times now be, but when the Conscience pulls a man forth of every known sin,
c-acp d|vbz av j c-acp dt n2 av vbi, cc-acp c-crq dt n1 vvz dt n1 av pp-f d vvn n1,
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when it so does its duty in this kinde, that it makes thee to doe thine;
when it so does its duty in this kind, that it makes thee to do thine;
c-crq pn31 av vdz po31 n1 p-acp d n1, cst pn31 vvz pno21 pc-acp vdi png21;
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when thou pullest thy selfe withall detestation and loathing out of pride, out of security, out of unbelief, out of heardnesse of heart, out of formality and all; this is a lively Conscience;
when thou pullest thy self withal detestation and loathing out of pride, out of security, out of unbelief, out of heardnesse of heart, out of formality and all; this is a lively Conscience;
c-crq pns21 vv2 po21 n1 av n1 cc vvg av pp-f n1, av pp-f n1, av pp-f n1, av pp-f n1 pp-f n1, av pp-f n1 cc d; d vbz dt j n1;
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as Iob sayes, my heart shall not reproach me so long as I live, Job. 27. 6. that is;
as Job Says, my heart shall not reproach me so long as I live, Job. 27. 6. that is;
c-acp np1 vvz, po11 n1 vmb xx vvi pno11 av av-j c-acp pns11 vvb, np1. crd crd cst vbz;
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as my heart does its duty towards me, so it shall make me doe mine, I will yeeld to mine owne Conscience in every thing;
as my heart does its duty towards me, so it shall make me do mine, I will yield to mine own Conscience in every thing;
c-acp po11 n1 vdz po31 n1 p-acp pno11, av pn31 vmb vvi pno11 vdi po11, pns11 vmb vvi p-acp po11 d n1 p-acp d n1;
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whatsoever sinne it tels me off, I will be sure to set my selfe against it;
whatsoever sin it tells me off, I will be sure to Set my self against it;
r-crq n1 pn31 vvz pno11 a-acp, pns11 vmb vbi j pc-acp vvi po11 n1 p-acp pn31;
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it shall not lie heaving at me, and I never stirre;
it shall not lie heaving At me, and I never stir;
pn31 vmb xx vvi vvg p-acp pno11, cc pns11 av-x vvi;
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then it would reproach me, but it shall never reproach me so long as I live.
then it would reproach me, but it shall never reproach me so long as I live.
cs pn31 vmd vvi pno11, cc-acp pn31 vmb av-x vvi pno11 av av-j c-acp pns11 vvb.
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These are the lively acts of Conscience about sinne. The lively effects whereof are foure. The first, is a penitent shame, that ever a man should sin against God;
These Are the lively acts of Conscience about sin. The lively effects whereof Are foure. The First, is a penitent shame, that ever a man should sin against God;
d vbr dt j n2 pp-f n1 p-acp n1. dt j n2 q-crq vbr crd. dt ord, vbz dt j-jn n1, cst av dt n1 vmd vvi p-acp np1;
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when Conscience does thus as ye have heard, then it produces this effect, that the man is ashamed before God;
when Conscience does thus as you have herd, then it produces this Effect, that the man is ashamed before God;
c-crq n1 vdz av p-acp pn22 vhb vvn, cs pn31 vvz d n1, cst dt n1 vbz j p-acp np1;
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as the Apostle sayes, what fruit have you of those things whereof ye are now ashamed? Rom. 6. 21. people are apt to be ashamed before men, Diodorus Cronus, when Stilpo askt him a ridiculous question,
as the Apostle Says, what fruit have you of those things whereof you Are now ashamed? Rom. 6. 21. people Are apt to be ashamed before men, Diodorus Cronus, when Stilpo asked him a ridiculous question,
c-acp dt n1 vvz, r-crq n1 vhb pn22 pp-f d n2 c-crq pn22 vbr av j? np1 crd crd n1 vbr j pc-acp vbi j p-acp n2, np1 np1, c-crq np1 vvd pno31 dt j n1,
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and he could not answer him;
and he could not answer him;
cc pns31 vmd xx vvi pno31;
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he was so ashamed, that he fell downe starke dead; he thought it was such a disgrace to be nonplust But if Conscience were alive,
he was so ashamed, that he fell down stark dead; he Thought it was such a disgrace to be nonplussed But if Conscience were alive,
pns31 vbds av j, cst pns31 vvd a-acp j j; pns31 vvd pn31 vbds d dt n1 pc-acp vbi vvn cc-acp cs n1 vbdr j,
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and did doe its duty indeed, it would make us ashamed for our sinnes before God;
and did doe its duty indeed, it would make us ashamed for our Sins before God;
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Ezra was ashamed before God for the sinnes of the people, I blush sayes he to lift up mine eyes unto thee;Ezra was ashamed before God for the Sins of the people, I blush Says he to lift up mine eyes unto thee;
np1 vbds j p-acp np1 p-acp dt n2 pp-f dt n1, pns11 vvb vvz pns31 pc-acp vvi a-acp po11 n2 p-acp pno21;
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when a man is Ignorant of God in Jesus Christ, this should be a shame.
when a man is Ignorant of God in jesus christ, this should be a shame.
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I speake this to your shame, 1 Cor. 15. 34. that is, if there be any grace in your hearts, certainely ye will be ashamed that ye should have no more knowledge of God.I speak this to your shame, 1 Cor. 15. 34. that is, if there be any grace in your hearts, Certainly you will be ashamed that you should have no more knowledge of God.
pns11 vvb d p-acp po22 n1, vvn np1 crd crd cst vbz, cs pc-acp vbb d n1 p-acp po22 n2, av-j pn22 vmb vbi j cst pn22 vmd vhi dx dc n1 pp-f np1.
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I say when the Conscience is alive against sinne, it makes a man ashamed before God;
I say when the Conscience is alive against sin, it makes a man ashamed before God;
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It shewes him his nakednesse before heaven, it propounds God before his eyes, seeing all his uncleanenesse,
It shows him his nakedness before heaven, it propounds God before his eyes, seeing all his uncleanness,
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and so it makes him ashamed before him;
and so it makes him ashamed before him;
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doest thou Count it a disgrace to doe evill, a disgrace to offend God, a confusion of face to doe iniquity,
dost thou Count it a disgrace to do evil, a disgrace to offend God, a confusion of face to do iniquity,
vd2 pns21 vvi pn31 dt n1 pc-acp vdi j-jn, dt n1 pc-acp vvi np1, dt n1 pp-f n1 pc-acp vdi n1,
(23) sermon (DIV2)
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though it be never so secret? Canst thou not looke upon thy unworthy dealings with God,
though it be never so secret? Canst thou not look upon thy unworthy dealings with God,
cs pn31 vbb av-x av j-jn? vm2 pns21 xx vvi p-acp po21 j n2-vvg p-acp np1,
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but it makes thee ashamed in his sight? this is the effect of a living Conscience.
but it makes thee ashamed in his sighed? this is the Effect of a living Conscience.
cc-acp pn31 vvz pno21 j p-acp po31 n1? d vbz dt n1 pp-f dt j-vvg n1.
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Secondly, another effect is penitent griefe and compunction of heart; ye may see this effect in the new converts; Secondly, Another Effect is penitent grief and compunction of heart; you may see this Effect in the new converts;
ord, j-jn n1 vbz j-jn n1 cc n1 pp-f n1; pn22 vmb vvi d n1 p-acp dt j vvz;
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they were prickt in their hearts, Act. 2. 37. when their, Conscience began to be alive to smite them for their sinnes, to accuse them and Condemne them, it grieved them exceedingly; it went to the quick;they were pricked in their hearts, Act. 2. 37. when their, Conscience began to be alive to smite them for their Sins, to accuse them and Condemn them, it grieved them exceedingly; it went to the quick;
pns32 vbdr vvn p-acp po32 n2, n1 crd crd c-crq po32, np1-n vvd pc-acp vbi j pc-acp vvi pno32 p-acp po32 n2, pc-acp vvi pno32 cc vvb pno32, pn31 vvd pno32 av-vvg; pn31 vvd p-acp dt j;
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it was like a Dagger in their heart; it prickt them; it made them mourn for all that they had done.
it was like a Dagger in their heart; it pricked them; it made them mourn for all that they had done.
pn31 vbds av-j dt n1 p-acp po32 n1; pn31 vvd pno32; pn31 vvd pno32 vvi p-acp d cst pns32 vhd vdn.
(23) sermon (DIV2)
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True, a naturall Conscience produces griefe;
True, a natural Conscience produces grief;
j, dt j n1 vvz n1;
(23) sermon (DIV2)
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ther's nere a wretch but if his Conscience be awakened to Check him, and accuse him,
ther's never a wretch but if his Conscience be awakened to Check him, and accuse him,
pc-acp|vbz av-x dt n1 cc-acp cs po31 n1 vbi vvn pc-acp vvi pno31, cc vvi pno31,
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and condemne him, it will make him to grieve for his sinnes. But this is onely legall and surly.
and condemn him, it will make him to grieve for his Sins. But this is only Legal and surly.
cc vvi pno31, pn31 vmb vvi pno31 pc-acp vvi p-acp po31 n2. p-acp d vbz av-j j cc j.
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Now when the Conscience is alive to doe its duty, as to make the man to doe his,
Now when the Conscience is alive to do its duty, as to make the man to do his,
av c-crq dt n1 vbz j pc-acp vdi po31 n1, c-acp pc-acp vvi dt n1 pc-acp vdi po31,
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now it makes him grieve out of love to God, out of love to grace and goodnesse;
now it makes him grieve out of love to God, out of love to grace and Goodness;
av pn31 vvz pno31 vvi av pp-f n1 p-acp np1, av pp-f n1 pc-acp vvi cc n1;
(23) sermon (DIV2)
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now he grieves because he hath broken those Commandements that he loves;
now he grieves Because he hath broken those commandments that he loves;
av pns31 vvz c-acp pns31 vhz vvn d n2 cst pns31 vvz;
(23) sermon (DIV2)
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he loves to obey God O it is the unfeigned desire of his soule to obey him and,
he loves to obey God Oh it is the unfeigned desire of his soul to obey him and,
pns31 vvz pc-acp vvi np1 uh pn31 vbz dt j n1 pp-f po31 n1 pc-acp vvi pno31 cc,
(23) sermon (DIV2)
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therefore he grieves, that he hath done the Contrary. Thirdly, another effect is, penitent feare. It makes a man afraid to sin against God againe; as the Apostle sayes;
Therefore he grieves, that he hath done the Contrary. Thirdly, Another Effect is, penitent Fear. It makes a man afraid to sin against God again; as the Apostle Says;
av pns31 vvz, cst pns31 vhz vdn dt n-jn. ord, j-jn n1 vbz, j-jn n1. pn31 vvz dt n1 j pc-acp vvi p-acp np1 av; c-acp dt n1 vvz;
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Yea, what seare? 2 Cor 71. 1. a natural conscience may cause a kind of feare too, nay, a horrible feare.Yea, what sear? 2 Cor 71. 1. a natural conscience may cause a kind of Fear too, nay, a horrible Fear.
uh, q-crq n1? crd np1 crd crd dt j n1 vmb vvi dt n1 pp-f n1 av, uh-x, dt j n1.
(23) sermon (DIV2)
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The sinners in Zion are afraid, fearefulnesse saith surprized the Hypocrites, &c. Isa. 33. 14. for a guilty Conscience cannot but worke feares when its awakened,The Sinners in Zion Are afraid, fearfulness Says surprised the Hypocrites, etc. Isaiah 33. 14. for a guilty Conscience cannot but work fears when its awakened,
dt n2 p-acp np1 vbr j, n1 vvz vvn dt n2, av np1 crd crd p-acp dt j n1 vmbx p-acp vvi n2 c-crq pn31|vbz vvn,
(23) sermon (DIV2)
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but this feare is meerely out of selfe love, and of Bondage.
but this Fear is merely out of self love, and of Bondage.
cc-acp d n1 vbz av-j av pp-f n1 n1, cc pp-f n1.
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But when the Conscience hath done so its owne duty upon a man, that it hath made him to doe his,
But when the Conscience hath done so its own duty upon a man, that it hath made him to do his,
p-acp c-crq dt n1 vhz vdn av pn31|vbz d n1 p-acp dt n1, cst pn31 vhz vvn pno31 pc-acp vdi po31,
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now it makes him filially afraid to sinne against God;
now it makes him filially afraid to sin against God;
av pn31 vvz pno31 av-j j p-acp n1 p-acp np1;
(23) sermon (DIV2)
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as a true Childe feares to offend his Father, when a man hath this feare in him, this is a signe of a living Conscience.
as a true Child fears to offend his Father, when a man hath this Fear in him, this is a Signen of a living Conscience.
c-acp dt j n1 vvz pc-acp vvi po31 n1, c-crq dt n1 vhz d n1 p-acp pno31, d vbz dt n1 pp-f dt j-vvg n1.
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Fourthly, another effect is trembling despaire in ones self, it maks him see nothing but hell and damnation in himselfe;
Fourthly, Another Effect is trembling despair in ones self, it makes him see nothing but hell and damnation in himself;
ord, j-jn n1 vbz vvg n1 p-acp pi2 n1, pn31 vvz pno31 vvi pix cc-acp n1 cc n1 p-acp px31;
(23) sermon (DIV2)
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and it flings him downe at Gods Gate, as a man utterly undone in himselfe, having no hope in himselfe,
and it flings him down At God's Gate, as a man utterly undone in himself, having no hope in himself,
cc pn31 vvz pno31 a-acp p-acp ng1 n1, c-acp dt n1 av-j vvn p-acp px31, vhg dx n1 p-acp px31,
(23) sermon (DIV2)
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for as God dealt with Paul. in regard of his recovery out of sicknes he brought him to despaire of life in himselfe, 2 Cor. 1. 8. so does a living Conscience in regard of mercy;
for as God dealt with Paul. in regard of his recovery out of sickness he brought him to despair of life in himself, 2 Cor. 1. 8. so does a living Conscience in regard of mercy;
c-acp c-acp np1 vvd p-acp np1. p-acp n1 pp-f po31 n1 av pp-f n1 pns31 vvd pno31 pc-acp vvi pp-f n1 p-acp px31, crd np1 crd crd av vdz dt j-vvg n1 p-acp n1 pp-f n1;
(23) sermon (DIV2)
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a naturall Conscience the effect of that, is to despaire too. But that is to despaire in God.
a natural Conscience the Effect of that, is to despair too. But that is to despair in God.
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because when there is nothing but nature in the Conscience, how can it be otherwise? But when there is grace in the Conscience, grace in the heart,
Because when there is nothing but nature in the Conscience, how can it be otherwise? But when there is grace in the Conscience, grace in the heart,
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(23) sermon (DIV2)
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now though Conscience represent to him his damned estate, it represents withall the free grace of God in Jesus Christ, to all such as are heavy laden,
now though Conscience represent to him his damned estate, it represents withal the free grace of God in jesus christ, to all such as Are heavy laden,
av cs n1 vvi p-acp pno31 po31 j-vvn n1, pn31 vvz av dt j n1 pp-f np1 p-acp np1 np1, p-acp d d c-acp vbr j vvn,
(23) sermon (DIV2)
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and so it is onely despaire in himselfe; now hast thou such an effect in thee, to despaire in thy self;
and so it is only despair in himself; now hast thou such an Effect in thee, to despair in thy self;
cc av pn31 vbz j n1 p-acp px31; av vh2 pns21 d dt n1 p-acp pno21, pc-acp vvi p-acp po21 n1;
(23) sermon (DIV2)
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to fling of all thine own hopes, and thy own dependences, hangings, holdings;
to fling of all thine own hope's, and thy own dependences, hangings, holdings;
pc-acp vvi pp-f d po21 d n2, cc po21 d n2, n2-vvg, n2-vvg;
(23) sermon (DIV2)
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ye know the soule hath a thousand thousand such, wishes, wouldings, purposes dutyes, performances, these the soule hangs on.
you know the soul hath a thousand thousand such, wishes, wouldings, Purposes duties, performances, these the soul hangs on.
pn22 vvb dt n1 vhz dt crd crd d, n2, n2, n2 n2, n2, d dt n1 vvz a-acp.
(23) sermon (DIV2)
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But now hast thou this effect in thee, that thou doest absolutely despaire in thy selfe? I meane selfe confidence with whatsoever good is in thee, be it grace, or what ever;
But now hast thou this Effect in thee, that thou dost absolutely despair in thy self? I mean self confidence with whatsoever good is in thee, be it grace, or what ever;
p-acp av vvb pns21 d n1 p-acp pno21, cst pns21 vd2 av-j vvi p-acp po21 n1? pns11 vvb n1 n1 p-acp r-crq j vbz p-acp pno21, vbb pn31 n1, cc q-crq av;
(23) sermon (DIV2)
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doest thou despaire in thy selfe? this is a signe of a living Conscience; now thou hang'st upon nothing, but the meere mercy and good will of God.
dost thou despair in thy self? this is a Signen of a living Conscience; now thou hangest upon nothing, but the mere mercy and good will of God.
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And this is the best hold in the world, though the world cannot abide it. Thus ye see for sinne.
And this is the best hold in the world, though the world cannot abide it. Thus you see for sin.
cc d vbz dt js n1 p-acp dt n1, cs dt n1 vmbx vvi pn31. av pn22 vvb p-acp n1.
(23) sermon (DIV2)
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The livingnesse of Conscience in regard of sinne. Secondly, now for the livingnesse of Conscience in regard of good.
The livingnesse of Conscience in regard of sin. Secondly, now for the livingnesse of Conscience in regard of good.
dt n1 pp-f n1 p-acp n1 pp-f n1. ord, av p-acp dt n1 pp-f n1 p-acp n1 pp-f j.
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Then is the Conscience alive to that which is good.
Then is the Conscience alive to that which is good.
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First, when it goes and it does not onely urge a man to that which is good;
First, when it Goes and it does not only urge a man to that which is good;
ord, c-crq pn31 vvz cc pn31 vdz xx av-j vvi dt n1 p-acp cst r-crq vbz j;
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so it did Agrippa. Almost thou perswadest me to be a Christian, Act. 28. 28. when Paul spake unto him, it seemes his Conscience tooke hold of Pauls words, and it did mightily urge;
so it did Agrippa. Almost thou persuadest me to be a Christian, Act. 28. 28. when Paul spoke unto him, it seems his Conscience took hold of Paul's words, and it did mightily urge;
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it had almost done the deed; alas this is not it; a dead Conscience may doe this yea, with admirable importunity; as it is in many.
it had almost done the deed; alas this is not it; a dead Conscience may do this yea, with admirable importunity; as it is in many.
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But when the Conscience doth not onely urge, when that does not onely doe its duty in this point,
But when the Conscience does not only urge, when that does not only do its duty in this point,
p-acp c-crq dt n1 vdz xx av-j vvi, c-crq d vdz xx av-j vdb po31 n1 p-acp d n1,
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but it makes a man doe his duty too; the man freely urges himselfe; and freely sets himselfe to it and about it;
but it makes a man do his duty too; the man freely urges himself; and freely sets himself to it and about it;
cc-acp pn31 vvz dt n1 vdb po31 n1 av; dt n1 av-j vvz px31; cc av-j vvz px31 p-acp pn31 cc p-acp pn31;
(23) sermon (DIV2)
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as it was with David; when thou sayest, seek ye my face, my heart said unto thee, thy face Lord will I seek, Psal. 27. 8. that is,
as it was with David; when thou Sayest, seek you my face, my heart said unto thee, thy face Lord will I seek, Psalm 27. 8. that is,
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(23) sermon (DIV2)
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when thou sayest thus in my Conscience, seeke my face, my heart ecchoed back, I will doe so indeed;
when thou Sayest thus in my Conscience, seek my face, my heart echoed back, I will do so indeed;
c-crq pns21 vv2 av p-acp po11 n1, vvb po11 n1, po11 n1 vvd av, pns11 vmb vdi av av;
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marke his Conscience did not onely doe its duty, but it made him to doe his;
mark his Conscience did not only do its duty, but it made him to do his;
vvb po31 n1 vdd xx av-j vdb po31 n1, cc-acp pn31 vvd pno31 pc-acp vdi po31;
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as his Conscience did urge him, so he tooke these urgings, and urged himselfe.
as his Conscience did urge him, so he took these urgings, and urged himself.
c-acp po31 n1 vdd vvi pno31, av pns31 vvd d n2-vvg, cc vvd px31.
(23) sermon (DIV2)
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Secondly, when the Conscience hath life towards good, it excuses, and it does not onely excuse in part,
Secondly, when the Conscience hath life towards good, it excuses, and it does not only excuse in part,
ord, c-crq dt n1 vhz n1 p-acp j, pn31 vvz, cc pn31 vdz xx av-j vvi p-acp n1,
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for so it may doe in a wicked heart;
for so it may do in a wicked heart;
c-acp av pn31 vmb vdi p-acp dt j n1;
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many a wicked man hath such an excusing Conscience, when he does good for the matter of it,
many a wicked man hath such an excusing Conscience, when he does good for the matter of it,
d dt j n1 vhz d dt vvg n1, c-crq pns31 vdz av-j p-acp dt n1 pp-f pn31,
(23) sermon (DIV2)
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as we read in the Heathen, Rom. 2. 15. their Consciences accusing or else excusing; their Conscience did excuse in part. But it excuses full out;
as we read in the Heathen, Rom. 2. 15. their Consciences accusing or Else excusing; their Conscience did excuse in part. But it excuses full out;
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it tels him, he hath done it unfeignedly in the truth of his heart, that he does beleeve in God, that he does truly repent from dead workes, that he does in some poore measure, walke in new obedience from day to day;
it tells him, he hath done it unfeignedly in the truth of his heart, that he does believe in God, that he does truly Repent from dead works, that he does in Some poor measure, walk in new Obedience from day to day;
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(23) sermon (DIV2)
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and that he stands guiltlesse before God, by faith in Christ Jesus;
and that he Stands guiltless before God, by faith in christ jesus;
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or if it doe not excuse thus, it is meerly out of Ignorance of the things given him of God;
or if it do not excuse thus, it is merely out of Ignorance of the things given him of God;
cc cs pn31 vdb xx vvi av, pn31 vbz av-j av pp-f n1 pp-f dt n2 vvn pno31 pp-f np1;
(23) sermon (DIV2)
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a living Conscience is an excusing conscience;
a living Conscience is an excusing conscience;
dt j-vvg n1 vbz dt vvg n1;
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it does not onely say the thing that he does is good but that he does it unfeignedly withall his heart;
it does not only say the thing that he does is good but that he does it unfeignedly withal his heart;
pn31 vdz xx av-j vvi dt n1 cst pns31 vdz vbz j p-acp cst pns31 vdz pn31 av-j av po31 n1;
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true a naturall Conscience not awakened may doe thus, but that's a misprision;
true a natural Conscience not awakened may do thus, but that's a Misprision;
j dt j n1 xx vvn vmb vdi av, cc-acp d|vbz dt n1;
(23) sermon (DIV2)
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for when it comes to see its owne condition indeed, then it will be in another tale; ah I am rotten;
for when it comes to see its own condition indeed, then it will be in Another tale; ah I am rotten;
p-acp c-crq pn31 vvz pc-acp vvi po31 d n1 av, cs pn31 vmb vbi p-acp j-jn n1; uh pns11 vbm vvn;
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I have beguiled mine owne soule to this very day;
I have beguiled mine own soul to this very day;
pns11 vhb vvn po11 d n1 p-acp d j n1;
(23) sermon (DIV2)
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but a living Conscience can never be confuted, as it excuses, so its excuses shall stand before God,
but a living Conscience can never be confuted, as it excuses, so its excuses shall stand before God,
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because it is quickened by the grace that is in Jesus Christ, his bloud is sprinkled on it.
Because it is quickened by the grace that is in jesus christ, his blood is sprinkled on it.
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Thirdly, when the Conscience hath life towards good, it approves a man and his wayes; it either may or does pronounce a man to please God.
Thirdly, when the Conscience hath life towards good, it approves a man and his ways; it either may or does pronounce a man to please God.
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As it was with Enech, he had a conscience that told him he was approved of God;
As it was with Enoch, he had a conscience that told him he was approved of God;
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before his translation, he had this Testimony that he pleased God, Heb, 11. 5. this is the nature of conscience,before his Translation, he had this Testimony that he pleased God, Hebrew, 11. 5. this is the nature of conscience,
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if it be alive, to do its duty, and so as to make a man to doe his, to tell a man that he is allowed of God;
if it be alive, to do its duty, and so as to make a man to do his, to tell a man that he is allowed of God;
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which is an admirable mercy, that a childe of God should have such an intelligencer in his owne bosome, that can tell him he is approved of God, no creature is able to expresse what comfort this is;
which is an admirable mercy, that a child of God should have such an intelligencer in his own bosom, that can tell him he is approved of God, no creature is able to express what Comfort this is;
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none but good people can have this, others may be approved of men, others may heare that such and such doe approve them,
none but good people can have this, Others may be approved of men, Others may hear that such and such do approve them,
pix cc-acp j n1 vmb vhi d, n2-jn vmb vbi vvn pp-f n2, n2-jn vmb vvi cst d cc d vdb vvi pno32,
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but they can never heare that God does approve them.
but they can never hear that God does approve them.
cc-acp pns32 vmb av-x vvi cst np1 vdz vvi pno32.
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These are the consciences onely towards good, which it can never doe except it be alive.
These Are the Consciences only towards good, which it can never do except it be alive.
d vbr dt n2 av-j p-acp j, r-crq pn31 vmb av-x vdi c-acp pn31 vbb j.
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Now the effects of these be.
Now the effects of these be.
av dt n2 pp-f d vbb.
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First Joy, when the conscience does its duty towards God, and makes a man doe his duty too, this worketh Joy in his heart; as Paul says.
First Joy, when the conscience does its duty towards God, and makes a man do his duty too, this works Joy in his heart; as Paul Says.
ord n1, c-crq dt n1 vdz po31 n1 p-acp np1, cc vvz dt n1 vdb po31 n1 av, d vvz n1 p-acp po31 n1; c-acp np1 vvz.
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This is our rejoyeing even the Testimony of our conscience, that with sincerity and godly purenesse we have had our conversation in the world, 2 Cor. 1. 12. There is no joy like this joy;This is our rejoying even the Testimony of our conscience, that with sincerity and godly pureness we have had our Conversation in the world, 2 Cor. 1. 12. There is no joy like this joy;
d vbz po12 vvg av dt n1 pp-f po12 n1, cst p-acp n1 cc j n1 pns12 vhb vhn po12 n1 p-acp dt n1, crd np1 crd crd pc-acp vbz dx n1 av-j d n1;
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wicked men may laugh, and seeme as merry as crickets, but in the of their laughter, their conscience gives them but cold comfort;
wicked men may laugh, and seem as merry as crickets, but in the of their laughter, their conscience gives them but cold Comfort;
j n2 vmb vvi, cc vvi p-acp j c-acp n2, cc-acp p-acp dt pp-f po32 n1, po32 n1 vvz pno32 p-acp j-jn n1;
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now when a man hath such a conscience as this, that sets him about that which is good, this makes him have truer joy then all the world besides;
now when a man hath such a conscience as this, that sets him about that which is good, this makes him have truer joy then all the world beside;
av c-crq dt n1 vhz d dt n1 c-acp d, cst vvz pno31 p-acp d r-crq vbz j, d vvz pno31 vhi jc n1 cs d dt n1 a-acp;
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for howbeit the world are besotted, that they doe not looke after God: Yet the conscience knowes it is goodnesse onely that will please God;
for howbeit the world Are besotted, that they do not look After God: Yet the conscience knows it is Goodness only that will please God;
c-acp cs dt n1 vbr vvn, cst pns32 vdb xx vvi p-acp np1: av dt n1 vvz pn31 vbz n1 av-j cst vmb vvi np1;
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and therefore when the conscience is privy to this, no tongue can speake what a joy this is unto one.
and Therefore when the conscience is privy to this, no tongue can speak what a joy this is unto one.
cc av c-crq dt n1 vbz j p-acp d, dx n1 vmb vvi r-crq dt n1 d vbz p-acp crd.
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Secondly ▪ another effect is boldnesse and freedome from slavish feare:
Secondly ▪ Another Effect is boldness and freedom from slavish Fear:
ord ▪ j-jn n1 vbz n1 cc n1 p-acp j n1:
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There's a deale of feare in a mans heart, as long as he does not serve God,
There's a deal of Fear in a men heart, as long as he does not serve God,
pc-acp|vbz dt n1 pp-f n1 p-acp dt ng1 n1, c-acp av-j c-acp pns31 vdz xx vvi np1,
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and doe the things that are pleasing in his eyes though it may be people doe not feele this same feare as long as they are well and lusty;
and do the things that Are pleasing in his eyes though it may be people do not feel this same Fear as long as they Are well and lusty;
cc vdb dt n2 cst vbr vvg p-acp po31 n2 cs pn31 vmb vbi n1 vdb xx vvi d d n1 c-acp av-j c-acp pns32 vbr av cc j;
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but let but conscience be awakened, or let death seize upon them ▪ then a feare will appeare, O how afraid are they to goe before God.
but let but conscience be awakened, or let death seize upon them ▪ then a Fear will appear, Oh how afraid Are they to go before God.
cc-acp vvb p-acp n1 vbb vvn, cc vvb n1 vvi p-acp pno32 ▪ cs dt n1 vmb vvi, uh q-crq j vbr pns32 pc-acp vvi p-acp np1.
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But let a man have such a living conscience as this, this gives a man boldnesse.
But let a man have such a living conscience as this, this gives a man boldness.
cc-acp vvb dt n1 vhb d dt j-vvg n1 c-acp d, d vvz dt n1 n1.
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The righteous are as bold as a Lyon Prov. 18. 1. thy conscience is an admirable thing;The righteous Are as bold as a lion Curae 18. 1. thy conscience is an admirable thing;
dt j vbr p-acp j c-acp dt n1 np1 crd crd po21 n1 vbz dt j n1;
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without this all a mans boldnesse is nothing.
without this all a men boldness is nothing.
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Thou maist hold up thy head very high, and out face all the world for a time, as bold as can be;
Thou Mayest hold up thy head very high, and out face all the world for a time, as bold as can be;
pns21 vm2 vvi a-acp po21 n1 av j, cc av n1 d dt n1 p-acp dt n1, c-acp j c-acp vmb vbi;
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tush thou art well thought of among all thy neighbours, but what sayes thy conscience? if that cannot say thou art a gracious man, I tell thee thou canst have no boldnesse.
tush thou art well Thought of among all thy neighbours, but what Says thy conscience? if that cannot say thou art a gracious man, I tell thee thou Canst have no boldness.
uh pns21 vb2r av vvn pp-f p-acp d po21 n2, cc-acp q-crq vvz po21 n1? cs cst vmbx vvi pns21 vb2r dt j n1, pns11 vvb pno21 pns21 vm2 vhi dx n1.
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But now if thou hast this same living conscience, now thou maist be as bold as a Lyon;
But now if thou hast this same living conscience, now thou Mayest be as bold as a lion;
p-acp av cs pns21 vh2 d d j-vvg n1, av pns21 vm2 vbi a-acp j c-acp dt n1;
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though the world doe accuse thee, yet what sayes thy conscience? if that excuse thee, thou maist shew thy face, where thousands shall be confounded;
though the world do accuse thee, yet what Says thy conscience? if that excuse thee, thou Mayest show thy face, where thousands shall be confounded;
cs dt n1 vdb vvi pno21, av q-crq vvz po21 n1? cs d vvb pno21, pns21 vm2 vvi po21 n1, c-crq crd vmb vbi vvn;
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when Austin was accused by Secundinus to have come from the Maniehees for feare of losse,
when Austin was accused by Secundinus to have come from the Maniehees for Fear of loss,
c-crq np1 vbds vvn p-acp np1 pc-acp vhi vvn p-acp dt n2 p-acp n1 pp-f n1,
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and for hope of preferment, he comforted himselfe with his conscience, I esteeme not sayes he what Secundinus thinkes of me,
and for hope of preferment, he comforted himself with his conscience, I esteem not Says he what Secundinus thinks of me,
cc p-acp n1 pp-f n1, pns31 vvd px31 p-acp po31 n1, pns11 vvb xx vvz pns31 r-crq np1 vvz pp-f pno11,
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so long as my conscience approves me before God;
so long as my conscience approves me before God;
av av-j c-acp po11 n1 vvz pno11 p-acp np1;
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so also Paul, when the false Apostles accused him, O sayes he, it is a very small thing with me, that I should be judged of you, 1 Cor. 4. 3. Thus ye see for good;
so also Paul, when the false Apostles accused him, Oh Says he, it is a very small thing with me, that I should be judged of you, 1 Cor. 4. 3. Thus you see for good;
av av np1, c-crq dt j np1 vvd pno31, uh vvz pns31, pn31 vbz dt av j n1 p-acp pno11, cst pns11 vmd vbi vvn pp-f pn22, vvn np1 crd crd av pn22 vvb p-acp j;
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what is the livingnesse of conscience towards good. This is the second thing. Thirdly, now about Poth;
what is the livingnesse of conscience towards good. This is the second thing. Thirdly, now about Poth;
q-crq vbz dt n1 pp-f n1 p-acp j. d vbz dt ord n1. ord, av p-acp np1;
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both sinne and goodnesse, when is the conscience alive about both? namely when it does instruct a man,
both sin and Goodness, when is the conscience alive about both? namely when it does instruct a man,
d n1 cc n1, c-crq vbz dt n1 j p-acp d? av c-crq pn31 vdz vvi dt n1,
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and not onely so, but it guides a man to shun the one, and to imbrace the other.
and not only so, but it guides a man to shun the one, and to embrace the other.
cc xx av-j av, cc-acp pn31 vvz dt n1 pc-acp vvi dt pi, cc pc-acp vvi dt n-jn.
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This is a living conscience indeed, when it is a mans privy counsell from day to day. This is a Divine Counsell;
This is a living conscience indeed, when it is a men privy counsel from day to day. This is a Divine Counsel;
d vbz dt j-vvg n1 av, c-crq pn31 vbz dt ng1 j n1 p-acp n1 p-acp n1. d vbz dt j-jn n1;
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its like a little privy Counseller in a Childe of Gods bosome, that the Lord in mercy hath placed there to direct him;
its like a little privy Counsellor in a Child of God's bosom, that the Lord in mercy hath placed there to Direct him;
pn31|vbz av-j dt j j n1 p-acp dt n1 pp-f npg1 n1, cst dt n1 p-acp n1 vhz vvn a-acp pc-acp vvi pno31;
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as David sayes, I will blesse the Lord for giving me Counsell, my reines instruct me in the night seasons, Psal. 16. 7. By his reines he meaneth his conscience,
as David Says, I will bless the Lord for giving me Counsel, my reins instruct me in the night seasons, Psalm 16. 7. By his reins he means his conscience,
c-acp np1 vvz, pns11 vmb vvi dt n1 p-acp vvg pno11 n1, po11 n2 vvi pno11 p-acp dt n1 n2, np1 crd crd p-acp po31 n2 pns31 vvz po31 n1,
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now that did instruct him not onely in the day time, but also in the night;
now that did instruct him not only in the day time, but also in the night;
av cst vdd vvi pno31 xx av-j p-acp dt n1 n1, cc-acp av p-acp dt n1;
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if he were tempted to sinne, his conscience instructed him, nay, I must not yeeld to that ▪ if he found himselfe backward to any good duty,
if he were tempted to sin, his conscience instructed him, nay, I must not yield to that ▪ if he found himself backward to any good duty,
cs pns31 vbdr vvn p-acp n1, po31 n1 vvd pno31, uh-x, pns11 vmb xx vvi p-acp d ▪ cs pns31 vvd px31 av-j p-acp d j n1,
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nay, still his conscience advised him, nay, I must be forward to that. I confesse a dead conscience may give admirable counsell ▪ and Instruction to the wicked;
nay, still his conscience advised him, nay, I must be forward to that. I confess a dead conscience may give admirable counsel ▪ and Instruction to the wicked;
uh-x, av po31 n1 vvd pno31, uh-x, pns11 vmb vbi j p-acp d. pns11 vvb dt j n1 vmb vvi j n1 ▪ cc n1 p-acp dt j;
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I ▪ their conscience proves it unto them.
I ▪ their conscience Proves it unto them.
pns11 ▪ po32 n1 vvz pn31 p-acp pno32.
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But it does not do its duty, for it does not make them to doe theirs.
But it does not do its duty, for it does not make them to do theirs.
p-acp pn31 vdz xx vdi po31 n1, c-acp pn31 vdz xx vvi pno32 pc-acp vdi png32.
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Thus ye see what a living conscience is, when it so does its duty, that it makes us to doe ours.
Thus you see what a living conscience is, when it so does its duty, that it makes us to do ours.
av pn22 vvb r-crq dt j-vvg n1 vbz, c-crq pn31 av vdz po31 n1, cst pn31 vvz pno12 pc-acp vdi png12.
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But it may be humbled conscience is paedagogus animae, it is the soules Schoole ▪ Master, as Origen cals it;
But it may be humbled conscience is Pedagogue Spirits, it is the Souls School ▪ Master, as Origen calls it;
p-acp pn31 vmb vbi vvn n1 vbz n1 fw-la, pn31 vbz dt ng1 n1 ▪ n1, c-acp n1 vvz pn31;
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now a Schoole-Master may doe his duty, though he doe not make his Scholler doe his;
now a Schoole-Master may do his duty, though he do not make his Scholar do his;
av dt n1 vmb vdi po31 n1, cs pns31 vdb xx vvi po31 n1 vdb po31;
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for if he be diligent in teaching and doing of his office, the Scholer may be a dunce for all him;
for if he be diligent in teaching and doing of his office, the Scholar may be a dunce for all him;
c-acp cs pns31 vbb j p-acp vvg cc vdg pp-f po31 n1, dt n1 vmb vbi dt n1 p-acp d pno31;
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the best Schoole-Master, may have a block head and a dunce in his Schoole. I answer, the reason is not alike. First, a Schoole-master teacheth another.
the best Schoole-Master, may have a block head and a dunce in his School. I answer, the reason is not alike. First, a Schoolmaster Teaches Another.
dt js n1, vmb vhi dt n1 n1 cc dt n1 p-acp po31 n1. pns11 vvb, dt n1 vbz xx av. ord, dt n1 vvz j-jn.
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But conscience is a Schoole-Master not to another but to a mans selfe;
But conscience is a Schoole-Master not to Another but to a men self;
p-acp n1 vbz dt n1 xx p-acp j-jn p-acp p-acp dt ng1 n1;
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and therefore if the conscience doe its duty indeed, it must needs make the man to doe his,
and Therefore if the conscience do its duty indeed, it must needs make the man to do his,
cc av cs dt n1 vdb po31 n1 av, pn31 vmb av vvi dt n1 pc-acp vdi po31,
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because his conscience is a Schoole-Master to himselfe. Secondly, againe a Schoole-Master is not alwayes by his Scholer, sometimes his back is turned;
Because his conscience is a Schoole-Master to himself. Secondly, again a Schoole-Master is not always by his Scholar, sometime his back is turned;
c-acp po31 n1 vbz dt n1 p-acp px31. ord, av dt n1 vbz xx av p-acp po31 n1, av po31 n1 vbz vvn;
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but conscience is ever by a man, and therefore if it did alwayes doe its duty it might make the man to doe his.
but conscience is ever by a man, and Therefore if it did always doe its duty it might make the man to do his.
cc-acp n1 vbz av p-acp dt n1, cc av cs pn31 vdd av n1 po31 n1 pn31 vmd vvi dt n1 pc-acp vdi po31.
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Againe, Thirdly a Schoole-Master ▪ it may be his Scholer is duller then himselfe;
Again, Thirdly a Schoole-Master ▪ it may be his Scholar is duller then himself;
av, ord dt n1 ▪ pn31 vmb vbi po31 n1 vbz jc cs px31;
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and then though himselfe be never so learned, yet he cannot put his learning into his Scholer.
and then though himself be never so learned, yet he cannot put his learning into his Scholar.
cc av c-acp px31 vbb av-x av j, av pns31 vmbx vvi po31 n1 p-acp po31 n1.
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But it is not so here, here the Scholer and the Schoole-Master is all one;
But it is not so Here, Here the Scholar and the Schoole-Master is all one;
p-acp pn31 vbz xx av av, av dt n1 cc dt n1 vbz d pi;
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one is no more dull then another, for looke how dull the one, so dull the other;
one is no more dull then Another, for look how dull the one, so dull the other;
crd vbz av-dx av-dc j cs j-jn, p-acp n1 c-crq j dt pi, av j dt j-jn;
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look how active the one is, so active is the other, because conscience and the man is all one;
look how active the one is, so active is the other, Because conscience and the man is all one;
vvb c-crq j dt pi vbz, av j vbz dt n-jn, c-acp n1 cc dt n1 vbz d pi;
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it is very true, the conscience by accusation is eagerer then the man;
it is very true, the conscience by accusation is eagerer then the man;
pn31 vbz av j, dt n1 p-acp n1 vbz n1 cs dt n1;
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for God may take a dead conscience, and sur it exceedingly, and he does so ordinarily in men;
for God may take a dead conscience, and sur it exceedingly, and he does so ordinarily in men;
p-acp np1 vmb vvi dt j n1, cc fw-fr pn31 av-vvg, cc pns31 vdz av av-j p-acp n2;
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but these stirrings of conscience, are none of consciences stirring but Gods, my spirit shall not alwayes strive with man, Gen. 6. 3. they are his strivings with men.
but these stirrings of conscience, Are none of Consciences stirring but God's, my Spirit shall not always strive with man, Gen. 6. 3. they Are his strivings with men.
cc-acp d n2 pp-f n1, vbr pix pp-f n2 vvg p-acp n2, po11 n1 vmb xx av vvi p-acp n1, np1 crd crd pns32 vbr po31 n2-vvg p-acp n2.
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But the consciences own quick enings, and the mans are all one;
But the Consciences own quick enings, and the men Are all one;
p-acp dt n2 d j n2-vvg, cc dt ng1 vbr d pi;
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you will say how shall I know whether the quickening that is in my conscience, be my consciences,
you will say how shall I know whither the quickening that is in my conscience, be my Consciences,
pn22 vmb vvi c-crq vmb pns11 vvi cs dt j-vvg cst vbz p-acp po11 n1, vbb po11 n2,
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or onely the Lords stirring in my conscience. I answer.
or only the lords stirring in my conscience. I answer.
cc av-j dt n2 vvg p-acp po11 n1. pns11 vvb.
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First, when thou art glad that thy conscience is so busie with thee, it is very welcome unto thee,
First, when thou art glad that thy conscience is so busy with thee, it is very welcome unto thee,
ord, c-crq pns21 vb2r j cst po21 n1 vbz av j p-acp pno21, pn31 vbz av j-jn p-acp pno21,
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then the Lord hath made thy conscience alive;
then the Lord hath made thy conscience alive;
cs dt n1 vhz vvn po21 n1 j;
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then God does not onely strive in thy conscience, but thy conscience it selfe is alive;
then God does not only strive in thy conscience, but thy conscience it self is alive;
av np1 vdz xx av-j vvi p-acp po21 n1, cc-acp po21 n1 pn31 n1 vbz j;
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as we see there in David. I will blesse the Lord for giving me counsell, my reines doe instruct me, Psal. 16. 7. when his conscience did instruct him, he was glad of it, he blest the Lord for it; his conscience was alive.
as we see there in David. I will bless the Lord for giving me counsel, my reins do instruct me, Psalm 16. 7. when his conscience did instruct him, he was glad of it, he blessed the Lord for it; his conscience was alive.
c-acp pns12 vvb a-acp p-acp np1. pns11 vmb vvi dt n1 p-acp vvg pno11 n1, po11 n2 vdb vvi pno11, np1 crd crd c-crq po31 n1 vdd vvi pno31, pns31 vbds j pp-f pn31, pns31 vvd dt n1 p-acp pn31; po31 n1 vbds j.
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But now in a wicked heart, the more his conscience accuses, and condemnes, and checks, the more buisie it is with him, the more unwelcome it is,
But now in a wicked heart, the more his conscience accuses, and condemns, and Checks, the more busy it is with him, the more unwelcome it is,
p-acp av p-acp dt j n1, dt av-dc po31 n1 vvz, cc vvz, cc n2, dt av-dc j pn31 vbz p-acp pno31, dt av-dc j pn31 vbz,
(23) sermon (DIV2)
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and therefore he labours to still it; may be he will stop it with some thing;
and Therefore he labours to still it; may be he will stop it with Some thing;
cc av pns31 vvz pc-acp vvi pn31; vmb vbi pns31 vmb vvi pn31 p-acp d n1;
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may be some little reformation for the time, may be with Prayer, or some yeeldings thereunto;
may be Some little Reformation for the time, may be with Prayer, or Some yieldings thereunto;
vmb vbi d j n1 p-acp dt n1, vmb vbi p-acp n1, cc d n2-vvg av;
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nay, there be some labour to drown it out right, they will goe to the Ale-house,
nay, there be Some labour to drown it out right, they will go to the Alehouse,
uh-x, pc-acp vbi d n1 pc-acp vvi pn31 av av-jn, pns32 vmb vvi p-acp dt n1,
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or to Cards, or among their boone companions, and so shake of those dumps;
or to Cards, or among their boon Sodales, and so shake of those dumps;
cc p-acp n2, cc p-acp po32 n1 n2, cc av vvb pp-f d n2;
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therefore my Brethren, if ye would have a signe, that your conscience is alive, be glad at its dictates, give them all their deare intertainement ye can.
Therefore my Brothers, if you would have a Signen, that your conscience is alive, be glad At its dictates, give them all their deer entertainment you can.
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Blesse the Lord for them, and make very much of such, they are the sweet motions of Gods holy spirit, quench them not;
Bless the Lord for them, and make very much of such, they Are the sweet motions of God's holy Spirit, quench them not;
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doe not stop the mouth of them by halfe payments, let them have their full sway.
do not stop the Mouth of them by half payments, let them have their full sway.
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Secondly, when thou callest upon thy conscience to be buisie;
Secondly, when thou Callest upon thy conscience to be busy;
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when thou usest to stirre up conscience every day, wind it up as a man does his Clock, that it may be in continuall motion. So the Prophet did;
when thou usest to stir up conscience every day, wind it up as a man does his Clock, that it may be in continual motion. So the Prophet did;
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Why art thou so heavy O my soule? why art thou so disquieted within me, hope thou in God, Psal. 42. 11. marke he took his conscience and stir'd up himselfe with it, a wicked man does not thus;Why art thou so heavy Oh my soul? why art thou so disquieted within me, hope thou in God, Psalm 42. 11. mark he took his conscience and stirred up himself with it, a wicked man does not thus;
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his conscience comes before it is sent for, it is like an unbidden guest.
his conscience comes before it is sent for, it is like an unbidden guest.
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And therefore if thou wouldst know whether thy conscience be alive, doe but consider whether this be thy course,
And Therefore if thou Wouldst know whither thy conscience be alive, do but Consider whither this be thy course,
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if thou doest daily awaken thy conscience, if thou doest set it a worke, this is a signe of life in it;
if thou dost daily awaken thy conscience, if thou dost Set it a work, this is a Signen of life in it;
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as Paul did, here in doe I exercise my selfe, that I may have a good conscience, voyd of offence, Act. 24. 16. He laboured for his conscience, he called it up every day, he was active about it,
as Paul did, Here in do I exercise my self, that I may have a good conscience, void of offence, Act. 24. 16. He laboured for his conscience, he called it up every day, he was active about it,
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so that the stirrings that are in wicked men, they are none of theirs; but Gods meerly to pull them out of the bottomlesse pit, if it might be;
so that the stirrings that Are in wicked men, they Are none of theirs; but God's merely to pull them out of the bottomless pit, if it might be;
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in the meane time, his conscience is as dead as himselfe. Thus ye see what the life of the conscience is.
in the mean time, his conscience is as dead as himself. Thus you see what the life of the conscience is.
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First, there is a relative life of conscience; the conscience is alive, when the man is alive.
First, there is a relative life of conscience; the conscience is alive, when the man is alive.
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Secondly, the conscience is alive, when it makes duty so, that it makes the man do his duty too;
Secondly, the conscience is alive, when it makes duty so, that it makes the man do his duty too;
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when it does not onely check for evill, and accuse for evill, and condemne for evill,
when it does not only check for evil, and accuse for evil, and condemn for evil,
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and prompt a man that he should take heed of evill, but it make a man doe his duty in all these;
and prompt a man that he should take heed of evil, but it make a man do his duty in all these;
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so also when it does not onely urge a man to that which is good,
so also when it does not only urge a man to that which is good,
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and excuse him and approve him, but in all these, it makes him doe his duty too;
and excuse him and approve him, but in all these, it makes him do his duty too;
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so likewise when it counsels, it does not onely counsell and dictate what is to be done, and what not;
so likewise when it Counsels, it does not only counsel and dictate what is to be done, and what not;
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but it so does all these particulars, that it makes the man to doe his duty, in sincerity from day to day. This is alive conscience.
but it so does all these particulars, that it makes the man to do his duty, in sincerity from day to day. This is alive conscience.
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Now that this is the live conscience, I prove it unto you by five Arguments.
Now that this is the live conscience, I prove it unto you by five Arguments.
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1. Because conscience was made not onely to doe all these acts, but to make a man to doe his;
1. Because conscience was made not only to do all these acts, but to make a man to do his;
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so that when conscience does its own acts never so much, that's nothing to the life of conscience ▪ does thy conscience check thee,
so that when conscience does its own acts never so much, that's nothing to the life of conscience ▪ does thy conscience check thee,
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and smite thee, does it whisper never so much in thee? this is no Argument it's alive,
and smite thee, does it whisper never so much in thee? this is no Argument it's alive,
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except it make thee to be obedient unto God Conscience was given man for this purpose;
except it make thee to be obedient unto God Conscience was given man for this purpose;
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and therefore then onely is it alive, when it is for this purpose in thy Bosome:
and Therefore then only is it alive, when it is for this purpose in thy Bosom:
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when David would get up out of his temptations, you may see how he got up by conscience;
when David would get up out of his temptations, you may see how he god up by conscience;
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I communed with my owne heart, and my spirit sayes he made diligent search, Psal. 77. 6. that is, he communed with his conscience, what he knew about God, and so got himselfe up;I communed with my own heart, and my Spirit Says he made diligent search, Psalm 77. 6. that is, he communed with his conscience, what he knew about God, and so god himself up;
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this is thy consciences office to tell thee what thou hast heard out of the word,
this is thy Consciences office to tell thee what thou hast herd out of the word,
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and that is not all, but to lead thee, guide thee as the helme does the Ship. It is given thee to be thy keeper,
and that is not all, but to led thee, guide thee as the helm does the Ship. It is given thee to be thy keeper,
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as he sayes, J was upright before him, and I kept my selfe from my iniquity.
as he Says, J was upright before him, and I kept my self from my iniquity.
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Psal. 18. 23. that is, this is my iniquity, this is the sinne that I am most inclined to, I must keepe my selfe from that.
Psalm 18. 23. that is, this is my iniquity, this is the sin that I am most inclined to, I must keep my self from that.
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Thus his conscience was his keeper under God.
Thus his conscience was his keeper under God.
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Secondly, another argument is, because this is the way whereby godly people doe their duties, their conscience makes them doe their duty, it makes them beleeve, it makes them feare God, it makes them eschew evill and doe good from day to day.
Secondly, Another argument is, Because this is the Way whereby godly people do their duties, their conscience makes them doe their duty, it makes them believe, it makes them Fear God, it makes them eschew evil and do good from day to day.
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Blesse the Lord O my soule, and forget not all his benefits, Psal. 103. 2. when the Prophet would doe this duty, he made his conscience presse it soundly upon him to doe it;Bless the Lord Oh my soul, and forget not all his benefits, Psalm 103. 2. when the Prophet would do this duty, he made his conscience press it soundly upon him to do it;
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so when he would waite upon God, he set his owne soule and conscience upon him, to make him to doe it;
so when he would wait upon God, he Set his own soul and conscience upon him, to make him to do it;
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waite on the Lord, be of good courage, he will strengthen thy heart, waite I say upon the Lord, Psal. 27. 14.wait on the Lord, be of good courage, he will strengthen thy heart, wait I say upon the Lord, Psalm 27. 14.
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Thirdly, another argument is, this is the description of those that have a live conscience, they are such as make themselves doe their duties continually; as the Apostle sayes.
Thirdly, Another argument is, this is the description of those that have a live conscience, they Are such as make themselves do their duties continually; as the Apostle Says.
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He that hath this hope in him, purisieth himselfe, even as he is pure, 1 Joh. 3. 3. that is, he is a man that makes himselfe doe his duty, his owne soule and conscience sayes thus unto him, Christ is a pure Christ,He that hath this hope in him, purisieth himself, even as he is pure, 1 John 3. 3. that is, he is a man that makes himself doe his duty, his own soul and conscience Says thus unto him, christ is a pure christ,
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and I must be like him, as ever I hope that he will bring me into his kingdom;
and I must be like him, as ever I hope that he will bring me into his Kingdom;
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and this makes him doe his duty; he purisieth himselfe, even as he is pure; I could quote abundance of places to prove this. Fourthly, another argument is;
and this makes him do his duty; he purisieth himself, even as he is pure; I could quote abundance of places to prove this. Fourthly, Another argument is;
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when God speakes to any that are alive from the dead, to doe their duties towards him, he bids them make themselves to doe their duties on this manner;
when God speaks to any that Are alive from the dead, to do their duties towards him, he bids them make themselves to do their duties on this manner;
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so Saint Paul sayes, Having these promises, let us cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the sight of God, 2 Cor. 7. 1. that is, goe and aske your owne soule,
so Saint Paul Says, Having these promises, let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the sighed of God, 2 Cor. 7. 1. that is, go and ask your own soul,
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and conscience, what have I not these and these promises? why then I must labour to be cleansed from all manner of sinne, I must perfect holinesse in the feare of God;
and conscience, what have I not these and these promises? why then I must labour to be cleansed from all manner of sin, I must perfect holiness in the Fear of God;
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now sayes he, let us make our selves doe our duties thus.
now Says he, let us make our selves do our duties thus.
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Nay fifthly, when God speakes to them which are yet dead, and would turne them home unto him, he bids them doe thus in regard of the meanes;
Nay fifthly, when God speaks to them which Are yet dead, and would turn them home unto him, he bids them do thus in regard of the means;
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turne your selves and live you, Ezek. 18. 32. that is, Let your owne soules and consciences consider this is the way to live, ye cannot be saved without turning;turn your selves and live you, Ezekiel 18. 32. that is, Let your own Souls and Consciences Consider this is the Way to live, you cannot be saved without turning;
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as ever I would live for ever, I must be turned from all my sinfull courses;
as ever I would live for ever, I must be turned from all my sinful courses;
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make your selves doe your duties in this manner;
make your selves do your duties in this manner;
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that is, use all the meanes, that the Lord hath given you to use, make your selves goe about it, not as though any man hath free will to turne himselfe;
that is, use all the means, that the Lord hath given you to use, make your selves go about it, not as though any man hath free will to turn himself;
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But he speakes of the use of all meanes, that he puts into your hands; make your selves to use them;
But he speaks of the use of all means, that he puts into your hands; make your selves to use them;
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nay no soule can ever look to be saved, except he doe not onely let his conscience check him,
nay no soul can ever look to be saved, except he do not only let his conscience check him,
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and tell him thus and thus his duty is, but also let his conscience make him doe his duty too;
and tell him thus and thus his duty is, but also let his conscience make him do his duty too;
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so that this must needs be the life of the conscience;
so that this must needs be the life of the conscience;
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when it does not onely doe its owne duty, to check and to whisper but also it makes a man to doe his. The use of this is;
when it does not only do its own duty, to check and to whisper but also it makes a man to do his. The use of this is;
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first, then we see here how few have live consciences, for people have consciences that doe onely tell them they should be more carefull;
First, then we see Here how few have live Consciences, for people have Consciences that do only tell them they should be more careful;
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they should give over such and such sins, they should beleeve, and they should be zealous,
they should give over such and such Sins, they should believe, and they should be zealous,
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and they should be more setled, but O how few have consciences that make them doe their duties? Numb. 15. 40. that ye may remember and doe all my commandements and be holy unto your God.
and they should be more settled, but Oh how few have Consciences that make them doe their duties? Numb. 15. 40. that you may Remember and do all my Commandments and be holy unto your God.
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REVEL. 3. 1. And art Dead.
REVEL. 3. 1. And art Dead.
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WE are come to speake of this necessary point when is a man quickened up towards God and all his holy wayes? We have shewed you three things concerning this already.
WE Are come to speak of this necessary point when is a man quickened up towards God and all his holy ways? We have showed you three things Concerning this already.
pns12 vbr vvn pc-acp vvi pp-f d j n1 c-crq vbz dt n1 vvd a-acp p-acp np1 cc d po31 j n2? pns12 vhb vvn pn22 crd n2 vvg d av.
(24) sermon (DIV2)
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First, what the life of the minde is, Secondly, what the life of the heart is.
First, what the life of the mind is, Secondly, what the life of the heart is.
ord, r-crq dt n1 pp-f dt n1 vbz, ord, r-crq dt n1 pp-f dt n1 vbz.
(24) sermon (DIV2)
700
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Thirdly, what the life of the conscience is. Now there remaines two more, the one is the life of the memory;
Thirdly, what the life of the conscience is. Now there remains two more, the one is the life of the memory;
ord, r-crq dt n1 pp-f dt n1 vbz. av a-acp vvz crd dc, dt pi vbz dt n1 pp-f dt n1;
(24) sermon (DIV2)
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the other is the life of the affections.
the other is the life of the affections.
dt n-jn vbz dt n1 pp-f dt n2.
(24) sermon (DIV2)
700
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Fourthly then, what is the life of the memory? for the memory too may be dead, and the memory may be alive.
Fourthly then, what is the life of the memory? for the memory too may be dead, and the memory may be alive.
ord av, q-crq vbz dt n1 pp-f dt n1? p-acp dt n1 av vmb vbi j, cc dt n1 vmb vbi j.
(24) sermon (DIV2)
701
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First, the memory may be dead; when a man may be remembers, if ye aske him a thing, he can tell it;
First, the memory may be dead; when a man may be remembers, if you ask him a thing, he can tell it;
ord, dt n1 vmb vbi j; c-crq dt n1 vmb vbi vvz, cs pn22 vvb pno31 dt n1, pns31 vmb vvi pn31;
(24) sermon (DIV2)
702
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aske him of a Sermon, he can tell the Text and the points, and the particulars that were delivered in the Sermon,
ask him of a Sermon, he can tell the Text and the points, and the particulars that were Delivered in the Sermon,
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(24) sermon (DIV2)
702
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but here's all, it's a dead memory, he never remembers it to any purpose; this is to remember, even as if a man did not remember;
but here's all, it's a dead memory, he never remembers it to any purpose; this is to Remember, even as if a man did not Remember;
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(24) sermon (DIV2)
702
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as Moses sayes, remember and forget not that thou provokedst the Lord to anger in the wildernesse, Deut. 9. 7. that is, remember it,
as Moses Says, Remember and forget not that thou provokedst the Lord to anger in the Wilderness, Deuteronomy 9. 7. that is, Remember it,
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(24) sermon (DIV2)
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and doe not remember it with a dead memory.
and do not Remember it with a dead memory.
cc vdb xx vvi pn31 p-acp dt j n1.
(24) sermon (DIV2)
702
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As Balaam remembred that God was angry with him in the way, no question but if a man had askt him about it a weeke or two after, he would have shewed that he did remember it, he could tell the place, the time,
As balaam remembered that God was angry with him in the Way, no question but if a man had asked him about it a Week or two After, he would have showed that he did Remember it, he could tell the place, the time,
p-acp np1 vvd cst np1 vbds j p-acp pno31 p-acp dt n1, dx n1 cc-acp cs dt n1 vhd vvn pno31 p-acp pn31 dt n1 cc crd p-acp, pns31 vmd vhi vvn cst pns31 vdd vvi pn31, pns31 vmd vvi dt n1, dt n1,
(24) sermon (DIV2)
702
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and the manner, and how it was in his journey, and how the Lord stood before him with a drawne sword.
and the manner, and how it was in his journey, and how the Lord stood before him with a drawn sword.
cc dt n1, cc c-crq pn31 vbds p-acp po31 n1, cc c-crq dt n1 vvd p-acp pno31 p-acp dt vvn n1.
(24) sermon (DIV2)
702
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But alas this was a dead memory; for this practice shewed plainly that he had forgotten it in effect.
But alas this was a dead memory; for this practice showed plainly that he had forgotten it in Effect.
p-acp uh d vbds dt j n1; p-acp d n1 vvd av-j cst pns31 vhd vvn pn31 p-acp n1.
(24) sermon (DIV2)
702
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I say there is a dead memory, a man may have an excellent memory to goe from point to point,
I say there is a dead memory, a man may have an excellent memory to go from point to point,
pns11 vvb a-acp vbz dt j n1, dt n1 vmb vhi dt j n1 p-acp vvb p-acp n1 pc-acp vvi,
(24) sermon (DIV2)
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nay, a better memory in this sense then many of Gods dearest Children, and yet this memory be a dead memory.
nay, a better memory in this sense then many of God's dearest Children, and yet this memory be a dead memory.
uh-x, dt jc n1 p-acp d n1 av d pp-f npg1 js-jn n2, cc av d n1 vbb dt j n1.
(24) sermon (DIV2)
702
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Secondly, there is a living memory; a memory that hath life in it;
Secondly, there is a living memory; a memory that hath life in it;
ord, pc-acp vbz dt j-vvg n1; dt n1 cst vhz n1 p-acp pn31;
(24) sermon (DIV2)
703
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as God sayes of penitent Ephraim; I doe earnestly remember him still, Jer. 31. 20. marke, God did not onely remember him,
as God Says of penitent Ephraim; I do earnestly Remember him still, Jer. 31. 20. mark, God did not only Remember him,
c-acp np1 vvz pp-f j-jn np1; pns11 vdb av-j vvi pno31 av, np1 crd crd n1, np1 vdd xx av-j vvi pno31,
(24) sermon (DIV2)
703
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so he does remember all men, he remembers reprobates and all, but he did very earnestly remember him;
so he does Remember all men, he remembers Reprobates and all, but he did very earnestly Remember him;
av pns31 vdz vvi d n2, pns31 vvz n2-jn cc d, cc-acp pns31 vdd av av-j vvi pno31;
(24) sermon (DIV2)
703
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so when a man does earnestly remember God;
so when a man does earnestly Remember God;
av c-crq dt n1 vdz av-j vvi np1;
(24) sermon (DIV2)
703
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the remembrance he hath of him is earnest, he remembers his word earnestly, he is earnest in the remembring of his will,
the remembrance he hath of him is earnest, he remembers his word earnestly, he is earnest in the remembering of his will,
dt n1 pns31 vhz pp-f pno31 vbz j, pns31 vvz po31 n1 av-j, pns31 vbz j p-acp dt vvg pp-f po31 n1,
(24) sermon (DIV2)
703
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though there be never so many things, to put God out of his thoughts, he is daily tempted to forget himselfe in some thing or other about God,
though there be never so many things, to put God out of his thoughts, he is daily tempted to forget himself in Some thing or other about God,
cs pc-acp vbb av-x av d n2, pc-acp vvi np1 av pp-f po31 n2, pns31 vbz av-j vvn pc-acp vvi px31 p-acp d n1 cc n-jn p-acp np1,
(24) sermon (DIV2)
703
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but he is earnest to remember, when a mans memory is eager after a thing, now it is a live memory.
but he is earnest to Remember, when a men memory is eager After a thing, now it is a live memory.
cc-acp pns31 vbz j pc-acp vvi, c-crq dt ng1 n1 vbz j p-acp dt n1, av pn31 vbz dt j n1.
(24) sermon (DIV2)
703
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Now the question is, when the memory is alive, for the handling of this. First, I will shew you what the memory is. Secondly;
Now the question is, when the memory is alive, for the handling of this. First, I will show you what the memory is. Secondly;
av dt n1 vbz, c-crq dt n1 vbz j, p-acp dt n-vvg pp-f d. ord, pns11 vmb vvi pn22 r-crq dt n1 vbz. ord;
(24) sermon (DIV2)
704
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what a great blessing of God it is that we have a memory. Thirdly, when the memory may be said to be alive.
what a great blessing of God it is that we have a memory. Thirdly, when the memory may be said to be alive.
q-crq dt j n1 pp-f np1 pn31 vbz cst pns12 vhb dt n1. ord, c-crq dt n1 vmb vbi vvn pc-acp vbi j.
(24) sermon (DIV2)
704
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Fourthly, we will prove it, and then we will make some uses of the point. First, what memory is.
Fourthly, we will prove it, and then we will make Some uses of the point. First, what memory is.
ord, pns12 vmb vvi pn31, cc av pns12 vmb vvi d n2 pp-f dt n1. ord, r-crq n1 vbz.
(24) sermon (DIV2)
704
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It is the conservation of what we apprehend, as a man hath many things in common with a beast,
It is the conservation of what we apprehend, as a man hath many things in Common with a beast,
pn31 vbz dt n1 pp-f r-crq pns12 vvb, c-acp dt n1 vhz d n2 p-acp j p-acp dt n1,
(24) sermon (DIV2)
705
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so memory is in his fancy and imagination, for look what a man hath seen, or heard, or tasted, or smelt, or felt, memory is the conservation of the same;
so memory is in his fancy and imagination, for look what a man hath seen, or herd, or tasted, or smelled, or felt, memory is the conservation of the same;
av n1 vbz p-acp po31 n1 cc n1, c-acp vvb r-crq dt n1 vhz vvn, cc vvn, cc vvn, cc vvd, cc vvd, n1 vbz dt n1 pp-f dt d;
(24) sermon (DIV2)
705
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some can remember the shape of men, of towne;
Some can Remember the shape of men, of town;
d vmb vvi dt n1 pp-f n2, pp-f n1;
(24) sermon (DIV2)
705
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and creatures, we can remember what colour things are of, what a taste such and such meats have, such a memory beasts have, as we see in the milch Kine, they remembred their Calves, 1 Sam. 6. 12. they went lowing as they went;
and creatures, we can Remember what colour things Are of, what a taste such and such Meats have, such a memory beasts have, as we see in the milch Kine, they remembered their Calves, 1 Sam. 6. 12. they went lowing as they went;
cc n2, pns12 vmb vvi r-crq n1 n2 vbr pp-f, r-crq dt n1 d cc d n2 vhb, d dt n1 n2 vhb, c-acp pns12 vvb p-acp dt n1 n1, pns32 vvd po32 n2, vvn np1 crd crd pns32 vvd vvg c-acp pns32 vvd;
(24) sermon (DIV2)
705
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thus the children of Israel remembred the flesh that they had in Aegypt, we remembred the flesh, which we did eat in Aegypt, Numb. 11. 5. and this we call a sensitive memory.
thus the children of Israel remembered the Flesh that they had in Egypt, we remembered the Flesh, which we did eat in Egypt, Numb. 11. 5. and this we call a sensitive memory.
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(24) sermon (DIV2)
705
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Secondly, memory, most properly, is a faculty of the minde, whereby it preserves the species of what it once knew and therefore when a man is said to remember he is said to be mindfull,
Secondly, memory, most properly, is a faculty of the mind, whereby it preserves the species of what it once knew and Therefore when a man is said to Remember he is said to be mindful,
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(24) sermon (DIV2)
706
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as David sayes, be ye mindfull alwayes of his Covenant, 1 Chro. 16. 15. that is looke you alwayes remember his Covenant,
as David Says, be you mindful always of his Covenant, 1 Chro 16. 15. that is look you always Remember his Covenant,
c-acp np1 vvz, vbb pn22 j av pp-f po31 n1, vvn np1 crd crd cst vbz n1 pn22 av vvi po31 n1,
(24) sermon (DIV2)
706
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for when the minde once knowes a thing, memory is a certaine Paper of the minde, to retaine it and to keep it,
for when the mind once knows a thing, memory is a certain Paper of the mind, to retain it and to keep it,
c-acp c-crq dt n1 a-acp vvz dt n1, n1 vbz dt j n1 pp-f dt n1, pc-acp vvi pn31 cc pc-acp vvi pn31,
(24) sermon (DIV2)
706
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and therefore it is called the soules storehouse; it is the soules treasury, as our Saviour Christ speakes;
and Therefore it is called the Souls storehouse; it is the Souls treasury, as our Saviour christ speaks;
cc av pn31 vbz vvn dt ng1 n1; pn31 vbz dt ng1 n1, c-acp po12 n1 np1 vvz;
(24) sermon (DIV2)
706
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a good man out of the good treasury of the heart, bringeth forth good things; a good man out of the good treasury of the heart, brings forth good things;
dt j n1 av pp-f dt j n1 pp-f dt n1, vvz av j n2;
(24) sermon (DIV2)
706
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and an evill man out of the evill treasure of the heart, bringeth forth evill things, Matth. 12. 35. memory is the soules chest, where it keeps all its Jewels;and an evil man out of the evil treasure of the heart, brings forth evil things, Matthew 12. 35. memory is the Souls chest, where it keeps all its Jewels;
cc dt j-jn n1 av pp-f dt j-jn n1 pp-f dt n1, vvz av j-jn n2, np1 crd crd n1 vbz dt ng1 n1, c-crq pn31 vvz d po31 n2;
(24) sermon (DIV2)
706
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that look what a man knows, specially if he like it, presently he layes it up to keep by him,
that look what a man knows, specially if he like it, presently he lays it up to keep by him,
cst vvb r-crq dt n1 vvz, av-j cs pns31 vvb pn31, av-j pns31 vvz pn31 a-acp pc-acp vvi p-acp pno31,
(24) sermon (DIV2)
706
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as it is said of Mary, still when she knew any thing of our Saviour, when she knew of any saying of his, she kept it in her heart;
as it is said of Marry, still when she knew any thing of our Saviour, when she knew of any saying of his, she kept it in her heart;
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(24) sermon (DIV2)
706
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Mary kept all these sayings, Luk. 2. 19. properly I say memory is a faculty of the minde, whereby when it knowes a thing once, it is able to keep it. This we call intellectuall memory.
Marry kept all these sayings, Luk. 2. 19. properly I say memory is a faculty of the mind, whereby when it knows a thing once, it is able to keep it. This we call intellectual memory.
uh vvd d d n2-vvg, np1 crd crd av-j pns11 vvb n1 vbz dt n1 pp-f dt n1, c-crq c-crq pn31 vvz dt n1 a-acp, pn31 vbz j pc-acp vvi pn31. np1 pns12 vvb j n1.
(24) sermon (DIV2)
706
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Thirdly, by consequent, memory is in the conscience;
Thirdly, by consequent, memory is in the conscience;
ord, p-acp j, n1 vbz p-acp dt n1;
(24) sermon (DIV2)
707
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for the soule of man being privy to it selfe ▪ what it knowes, what its told of God, what notions it hath, what it does, what it hath done, for the soul of man being privy to it self ▪ what it knows, what its told of God, what notions it hath, what it does, what it hath done,
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(24) sermon (DIV2)
707
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6253
or what it hath not done, it hath a Paper to record this; and therefore in this sense, we call memory the soules Register;
or what it hath not done, it hath a Paper to record this; and Therefore in this sense, we call memory the Souls Register;
cc r-crq pn31 vhz xx vdn, pn31 vhz dt n1 pc-acp vvi d; cc av p-acp d n1, pns12 vvb n1 dt ng1 n1;
(24) sermon (DIV2)
707
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6254
for thus it is in the conscience;
for thus it is in the conscience;
c-acp av pn31 vbz p-acp dt n1;
(24) sermon (DIV2)
707
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so when the Sonne, of Iacob were privy to themselves, that they had sold their brother Ioseph ye know how their conscience remembred what they had done, above twenty yeares after.
so when the Son, of Iacob were privy to themselves, that they had sold their brother Ioseph you know how their conscience remembered what they had done, above twenty Years After.
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(24) sermon (DIV2)
707
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O we are verily guilty concerning our Brother, in that we saw the anguish of his soule, Oh we Are verily guilty Concerning our Brother, in that we saw the anguish of his soul,
uh pns12 vbr av-j j vvg po12 n1, p-acp cst pns12 vvd dt n1 pp-f po31 n1,
(24) sermon (DIV2)
707
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when he besought us, and we would not heare. when he besought us, and we would not hear.
c-crq pns31 vvd pno12, cc pns12 vmd xx vvi.
(24) sermon (DIV2)
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Gen. 42. 21. their conscience had registred their fact up, and did remember it against them, so many yeares after.
Gen. 42. 21. their conscience had registered their fact up, and did Remember it against them, so many Years After.
np1 crd crd po32 n1 vhd vvn po32 n1 a-acp, cc vdd vvi pn31 p-acp pno32, av d n2 a-acp.
(24) sermon (DIV2)
707
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6259
So Adonibezek being privy to himself, when he cut off the thumbes & the great toes of threescore and ten Kings,
So Adonibezek being privy to himself, when he Cut off the thumbs & the great toes of threescore and ten Kings,
np1 np1 vbg j p-acp px31, c-crq pns31 vvd a-acp dt n2 cc dt j n2 pp-f crd cc crd n2,
(24) sermon (DIV2)
707
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and made them to gather scraps under his Table, you see how his conscience had registred this,
and made them to gather scraps under his Table, you see how his conscience had registered this,
cc vvd pno32 pc-acp vvi n2 p-acp po31 n1, pn22 vvb c-crq po31 n1 vhd vvn d,
(24) sermon (DIV2)
707
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and could remember it against him another day, Judg. 1. 7. so that memory is by consequent in the conscience too.and could Remember it against him Another day, Judges 1. 7. so that memory is by consequent in the conscience too.
cc vmd vvi pn31 p-acp pno31 j-jn n1, np1 crd crd av d n1 vbz p-acp j p-acp dt n1 av.
(24) sermon (DIV2)
707
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And this memory we call the Booke of a mans conscience.
And this memory we call the Book of a men conscience.
cc d n1 pns12 vvb dt n1 pp-f dt ng1 n1.
(24) sermon (DIV2)
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6263
These three are all the proper memories that we have, because memory can properly be nowhere but where apprehension is;
These three Are all the proper memories that we have, Because memory can properly be nowhere but where apprehension is;
np1 crd vbr d dt j n2 cst pns12 vhb, c-acp n1 vmb av-j vbi av cc-acp c-crq n1 vbz;
(24) sermon (DIV2)
707
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either sensitive apprehention as in fancie; or intellectuall apprehension, as in the minde; or reflective apprehension as in the conscience;
either sensitive apprehension as in fancy; or intellectual apprehension, as in the mind; or reflective apprehension as in the conscience;
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(24) sermon (DIV2)
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they understood not thy wonders, neither did they remember them, Psal. 106. 7. Fourthly, memory in an improper sense, is in the will and heart of a man, they understood not thy wonders, neither did they Remember them, Psalm 106. 7. Fourthly, memory in an improper sense, is in the will and heart of a man,
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(24) sermon (DIV2)
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because there is some retention too of what is past and gone;
Because there is Some retention too of what is past and gone;
c-acp pc-acp vbz d n1 av pp-f r-crq vbz j cc vvn;
(24) sermon (DIV2)
708
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6267
as let a man love or hate his brother, though that act be past and gone,
as let a man love or hate his brother, though that act be past and gone,
c-acp vvb dt n1 n1 cc vvi po31 n1, cs d n1 vbi j cc vvn,
(24) sermon (DIV2)
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6268
yet there is some retention of that act against another time, for when a man hath hated one heretofore, he is the more ready to hate him afterwards;
yet there is Some retention of that act against Another time, for when a man hath hated one heretofore, he is the more ready to hate him afterwards;
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(24) sermon (DIV2)
708
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which is a signe that the heart does retaine what it did before; nay, sayes Aristotle, there is memoria in pedibus; there is memory in the feet;
which is a Signen that the heart does retain what it did before; nay, Says Aristotle, there is memoria in pedibus; there is memory in the feet;
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(24) sermon (DIV2)
708
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there is memory in the hand; as the Psalmist speakes;
there is memory in the hand; as the Psalmist speaks;
pc-acp vbz n1 p-acp dt n1; c-acp dt n1 vvz;
(24) sermon (DIV2)
708
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6271
if I forget thee O Ierusalem, let my right hand forget her cunning, Psal. 137. 5. this is called remembring too in the Scripture;if I forget thee Oh Ierusalem, let my right hand forget her cunning, Psalm 137. 5. this is called remembering too in the Scripture;
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(24) sermon (DIV2)
708
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but this is improperly so called;
but this is improperly so called;
cc-acp d vbz av-j av vvn;
(24) sermon (DIV2)
708
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this we call a habit or faculty, or a dexterity in acting, by reason of precedent actings.
this we call a habit or faculty, or a dexterity in acting, by reason of precedent actings.
d pns12 vvb dt n1 cc n1, cc dt n1 p-acp vvg, p-acp n1 pp-f j n2.
(24) sermon (DIV2)
708
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Thus ye see what memory is. Now this memory is of things that are past;
Thus you see what memory is. Now this memory is of things that Are past;
av pn22 vvb r-crq n1 vbz. av d n1 vbz pp-f n2 cst vbr j;
(24) sermon (DIV2)
708
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for if things be present, we are said to see them, or behold them, or so.
for if things be present, we Are said to see them, or behold them, or so.
c-acp cs n2 vbb j, pns12 vbr vvn pc-acp vvi pno32, cc vvi pno32, cc av.
(24) sermon (DIV2)
708
Page 366
6276
But when they are past, now if we can see them still, this is by way of remembring;
But when they Are past, now if we can see them still, this is by Way of remembering;
p-acp c-crq pns32 vbr j, av cs pns12 vmb vvi pno32 av, d vbz p-acp n1 pp-f vvg;
(24) sermon (DIV2)
708
Page 366
6277
indeed we may be said to remember things both present and to come, in regard that our knowledge of them is past;
indeed we may be said to Remember things both present and to come, in regard that our knowledge of them is past;
av pns12 vmb vbi vvn pc-acp vvi n2 av-d j cc pc-acp vvi, p-acp n1 cst po12 n1 pp-f pno32 vbz j;
(24) sermon (DIV2)
708
Page 366
6278
as the Apostle sayes, Remember them that are in Bonds; as being bound with them;
as the Apostle Says, remember them that Are in Bonds; as being bound with them;
c-acp dt n1 vvz, vvb pno32 cst vbr p-acp n2; c-acp vbg vvn p-acp pno32;
(24) sermon (DIV2)
708
Page 366
6279
Heb. 13. 3. that is, though the thing be now present, yet I would have you remember it; because your warning is past;
Hebrew 13. 3. that is, though the thing be now present, yet I would have you Remember it; Because your warning is past;
np1 crd crd cst vbz, cs dt n1 vbb av j, av pns11 vmd vhi pn22 vvb pn31; c-acp po22 n1 vbz j;
(24) sermon (DIV2)
708
Page 367
6280
this is a duty, ye have been told in times past, therefore looke ye remember it.
this is a duty, you have been told in times past, Therefore look you Remember it.
d vbz dt n1, pn22 vhb vbn vvn p-acp n2 j, av vvb pn22 vvb pn31.
(24) sermon (DIV2)
708
Page 367
6281
So Solomon sayes, Remember thy creatour in the dayes of thy youth, Psal. 12. 1. That is,
So Solomon Says, remember thy creator in the days of thy youth, Psalm 12. 1. That is,
np1 np1 vvz, vvb po21 n1 p-acp dt n2 pp-f po21 n1, np1 crd crd cst vbz,
(24) sermon (DIV2)
708
Page 367
6282
though thy creatour be not past, yet thy creation is past, and thou art not so yong but thou hast been told of thy duty in this thing in times past; O therefore remember that;
though thy creator be not past, yet thy creation is past, and thou art not so young but thou hast been told of thy duty in this thing in times past; Oh Therefore Remember that;
cs po21 n1 vbb xx j, av po21 n1 vbz j, cc pns21 vb2r xx av j cc-acp pns21 vh2 vbn vvn pp-f po21 n1 p-acp d n1 p-acp n2 j; uh av vvb d;
(24) sermon (DIV2)
708
Page 367
6283
nay, thus a man may remember that which is yet to come, as for example the day of his death, that he must dye and come to Judgement;
nay, thus a man may Remember that which is yet to come, as for Exampl the day of his death, that he must die and come to Judgement;
uh-x, av dt n1 vmb vvi d r-crq vbz av pc-acp vvi, c-acp p-acp n1 dt n1 pp-f po31 n1, cst pns31 vmb vvi cc vvi p-acp n1;
(24) sermon (DIV2)
708
Page 367
6284
for though the thing be yet to come, yet he hath had warnings of it in times past;
for though the thing be yet to come, yet he hath had Warnings of it in times past;
c-acp cs dt n1 vbb av pc-acp vvi, av pns31 vhz vhn n2 pp-f pn31 p-acp n2 j;
(24) sermon (DIV2)
708
Page 367
6285
as Ieremy sayes of Ierusalem, her filthinesse is in her skirts, she remembred not her last end,
as Ieremy Says of Ierusalem, her filthiness is in her skirts, she remembered not her last end,
c-acp np1 vvz pp-f np1, po31 n1 vbz p-acp po31 n2, pns31 vvd xx pno31 vvi n1,
(24) sermon (DIV2)
708
Page 367
6286
therefore she came downe wonderfully, Lam. 1. 2. the Lord finds fault with her that she did not remember her time to come.Therefore she Come down wonderfully, Lam. 1. 2. the Lord finds fault with her that she did not Remember her time to come.
av pns31 vvd a-acp av-j, np1 crd crd dt n1 vvz n1 p-acp pno31 cst pns31 vdd xx vvi po31 n1 pc-acp vvi.
(24) sermon (DIV2)
708
Page 367
6287
The reason is, because she was told of it aforehand in times past. Now for the second thing;
The reason is, Because she was told of it aforehand in times past. Now for the second thing;
dt n1 vbz, c-acp pns31 vbds vvn pp-f pn31 av p-acp n2 j. av p-acp dt ord n1;
(24) sermon (DIV2)
708
Page 367
6288
that this is a great blessing, beloved it is a great blessing of God, that we have such a faculty in us as to remember;
that this is a great blessing, Beloved it is a great blessing of God, that we have such a faculty in us as to Remember;
cst d vbz dt j n1, vvn pn31 vbz dt j n1 pp-f np1, cst pns12 vhb d dt n1 p-acp pno12 a-acp pc-acp vvi;
(24) sermon (DIV2)
709
Page 367
6289
it was a naughty speech of Charoone that an excellent memory is needfull for three sorts of men.
it was a naughty speech of Charoone that an excellent memory is needful for three sorts of men.
pn31 vbds dt j n1 pp-f j cst dt j n1 vbz j p-acp crd n2 pp-f n2.
(24) sermon (DIV2)
709
Page 367
6290
First, for great Trades-men, for they having many businesses to do many reckonings, many Irons in the fire, had need of a good memory. Secondly, great talkers;
First, for great Tradesmen, for they having many businesses to do many reckonings, many Irons in the fire, had need of a good memory. Secondly, great talkers;
ord, p-acp j n2, c-acp pns32 vhg d n2 pc-acp vdi d n2-vvg, d n2 p-acp dt n1, vhd n1 pp-f dt j n1. ord, j n2;
(24) sermon (DIV2)
709
Page 367
6291
for they being full of words, had need to have a good Store-house in their heads to feed their tongues. Thirdly, for Lyars;
for they being full of words, had need to have a good Storehouse in their Heads to feed their tongues. Thirdly, for Liars;
c-acp pns32 vbg j pp-f n2, vhd n1 pc-acp vhi dt j n1 p-acp po32 n2 pc-acp vvi po32 n2. ord, c-acp n2;
(24) sermon (DIV2)
709
Page 367
6292
oportet mendaeem esse memorem, for they telling many untruths, had need of a good memory, to be able to remember what untruths they have told,oportet mendaeem esse memorem, for they telling many untruths, had need of a good memory, to be able to Remember what untruths they have told,
fw-la vvb fw-la fw-la, c-acp pns32 vvg d n2, vhd n1 pp-f dt j n1, pc-acp vbi j pc-acp vvi r-crq n2 pns32 vhb vvn,
(24) sermon (DIV2)
709
Page 367
6293
lest afterward they be taken in their lying, contradicting themselves.
lest afterwards they be taken in their lying, contradicting themselves.
cs av pns32 vbb vvn p-acp po32 n-vvg, vvg px32.
(24) sermon (DIV2)
709
Page 367
6294
I say this a prophane speech, as though a good memory were of no other use,
I say this a profane speech, as though a good memory were of no other use,
pns11 vvb d dt j n1, c-acp cs dt j n1 vbdr pp-f dx j-jn n1,
(24) sermon (DIV2)
709
Page 367
6295
then for engrossers of affaires, and talkative fellowes, and forging companions;
then for engrossers of affairs, and talkative Fellows, and forging Sodales;
av p-acp n2 pp-f n2, cc j n2, cc vvg n2;
(24) sermon (DIV2)
709
Page 367
6296
whereas memory is a great blessing of God, and the more we have of it, the more advantage we have unto our owne eternall good, if we have a heart.
whereas memory is a great blessing of God, and the more we have of it, the more advantage we have unto our own Eternal good, if we have a heart.
cs n1 vbz dt j n1 pp-f np1, cc dt av-dc pns12 vhb pp-f pn31, dt av-dc n1 pns12 vhb p-acp po12 d j j, cs pns12 vhb dt n1.
(24) sermon (DIV2)
709
Page 368
6297
First, it is a great blessing that what we once knew, we may alwayes know; now this may be by memory;
First, it is a great blessing that what we once knew, we may always know; now this may be by memory;
ord, pn31 vbz dt j n1 cst r-crq pns12 a-acp vvd, pns12 vmb av vvi; av d vmb vbi p-acp n1;
(24) sermon (DIV2)
710
Page 368
6298
were it not for this, we should be Ignorant againe as fast as we learne;
were it not for this, we should be Ignorant again as fast as we Learn;
vbdr pn31 xx p-acp d, pns12 vmd vbi j av c-acp av-j c-acp pns12 vvb;
(24) sermon (DIV2)
710
Page 368
6299
whence is it that ye still know how to read but because ye remember your letters and spelling;
whence is it that you still know how to read but Because you Remember your letters and spelling;
q-crq vbz pn31 cst pn22 av vvb c-crq pc-acp vvi cc-acp c-acp pn22 vvb po22 n2 cc j-vvg;
(24) sermon (DIV2)
710
Page 368
6300
whence is it that ye still know your Trades and your callings, which ye were taught so long agoe,
whence is it that you still know your Trades and your callings, which you were taught so long ago,
q-crq vbz pn31 cst pn22 av vvb po22 n2 cc po22 n2, r-crq pn22 vbdr vvn av av-j av,
(24) sermon (DIV2)
710
Page 368
6301
but ye remember how ye were taught. Ye once knew the grounds of religion, may be ye were taught heretofore;
but you Remember how you were taught. You once knew the grounds of Religion, may be you were taught heretofore;
cc-acp pn22 vvb c-crq pn22 vbdr vvn. pn22 a-acp vvd dt n2 pp-f n1, vmb vbi pn22 vbdr vvn av;
(24) sermon (DIV2)
710
Page 368
6302
if ye know them still, it is because ye remember them;
if you know them still, it is Because you Remember them;
cs pn22 vvb pno32 av, pn31 vbz c-acp pn22 vvb pno32;
(24) sermon (DIV2)
710
Page 368
6303
were it not for memory, we should be as much to seek, as if we had never learnt ought;
were it not for memory, we should be as much to seek, as if we had never learned ought;
vbdr pn31 xx p-acp n1, pns12 vmd vbi c-acp av-d pc-acp vvi, c-acp cs pns12 vhd av-x vvn pi;
(24) sermon (DIV2)
710
Page 368
6304
as Iude sayes, I will put them in remembrance, though ye once knew this, Jude. 5. that is,
as Iude Says, I will put them in remembrance, though you once knew this, U^de. 5. that is,
c-acp np1 vvz, pns11 vmb vvi pno32 p-acp n1, cs pn22 a-acp vvd d, np1. crd d vbz,
(24) sermon (DIV2)
710
Page 368
6305
as ye once knew it, so I desire that ye may know it still; that it may stick by you, that you may make it your own;
as you once knew it, so I desire that you may know it still; that it may stick by you, that you may make it your own;
c-acp pn22 a-acp vvd pn31, av pns11 vvb cst pn22 vmb vvi pn31 av; cst pn31 vmb vvi p-acp pn22, cst pn22 vmb vvi pn31 po22 d;
(24) sermon (DIV2)
710
Page 368
6306
what a mercy is this? we cannot undertake to have alwayes the meanes of knowledge, we may want preaching; God knowes how soone;
what a mercy is this? we cannot undertake to have always the means of knowledge, we may want preaching; God knows how soon;
q-crq dt n1 vbz d? pns12 vmbx vvi pc-acp vhi av dt n2 pp-f n1, pns12 vmb vvi vvg; np1 vvz c-crq av;
(24) sermon (DIV2)
710
Page 368
6307
now if we have memory to lay up some knowledge, we may have the benefit of it, how ever things goe;
now if we have memory to lay up Some knowledge, we may have the benefit of it, how ever things go;
av cs pns12 vhb n1 pc-acp vvi a-acp d n1, pns12 vmb vhi dt n1 pp-f pn31, c-crq av n2 vvb;
(24) sermon (DIV2)
710
Page 368
6308
may be God gave us a warning, to take heed of such and such sinnes, now if we have a good memory, this warning may be still present with us;
may be God gave us a warning, to take heed of such and such Sins, now if we have a good memory, this warning may be still present with us;
vmb vbi n1 vvd pno12 dt n1, pc-acp vvi n1 pp-f d cc d n2, av cs pns12 vhb dt j n1, d n1 vmb vbi av j p-acp pno12;
(24) sermon (DIV2)
710
Page 368
6309
we have had such motions, such convictions, such sights of sinne, such stirrings, such manifestations of God to us, what a mercy is it that God hath given us such a thing as memory is? as we had them once,
we have had such motions, such convictions, such sights of sin, such stirrings, such manifestations of God to us, what a mercy is it that God hath given us such a thing as memory is? as we had them once,
pns12 vhb vhn d n2, d n2, d n2 pp-f n1, d n2, d n2 pp-f np1 p-acp pno12, r-crq dt n1 vbz pn31 cst np1 vhz vvn pno12 d dt n1 p-acp n1 vbz? c-acp pns12 vhd pno32 a-acp,
(24) sermon (DIV2)
710
Page 368
6310
so we may have them still if we remember them. Secondly, memory is a great blessing, to bring our knowledge to act upon all occasions.
so we may have them still if we Remember them. Secondly, memory is a great blessing, to bring our knowledge to act upon all occasions.
av pns12 vmb vhi pno32 av cs pns12 vvb pno32. ord, n1 vbz dt j n1, pc-acp vvi po12 n1 pc-acp vvi p-acp d n2.
(24) sermon (DIV2)
710
Page 368
6311
How many thousand truths doe we know, that we doe not, neither can we actually thinke of;
How many thousand truths do we know, that we do not, neither can we actually think of;
c-crq d crd n2 vdb pns12 vvb, cst pns12 vdb xx, dx vmb pns12 av-j vvb pp-f;
(24) sermon (DIV2)
711
Page 368
6312
now when we have use of those truths, it is a great mercy, that the Lord hath framed a memory in us, where we may have them upon all such occasions; e. g.
now when we have use of those truths, it is a great mercy, that the Lord hath framed a memory in us, where we may have them upon all such occasions; e. g.
av c-crq pns12 vhb n1 pp-f d n2, pn31 vbz dt j n1, cst dt n1 vhz vvn dt n1 p-acp pno12, c-crq pns12 vmb vhi pno32 p-acp d d n2; uh. sy.
(24) sermon (DIV2)
711
Page 368
6313
we know we should be patient, may be we doe not thinke of this duty for a day together,
we know we should be patient, may be we do not think of this duty for a day together,
pns12 vvb pns12 vmd vbi j, vmb vbi pns12 vdb xx vvi pp-f d n1 p-acp dt n1 av,
(24) sermon (DIV2)
711
Page 369
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but now when we have use of it, then we may remember it;
but now when we have use of it, then we may Remember it;
cc-acp av c-crq pns12 vhb n1 pp-f pn31, cs pns12 vmb vvi pn31;
(24) sermon (DIV2)
711
Page 369
6315
So for meeknesse we know it, and for forgiving of wrongs, to resist temptations, to deny our selves, to shunne the occasions of evill, we know all these things,
So for meekness we know it, and for forgiving of wrongs, to resist temptations, to deny our selves, to shun the occasions of evil, we know all these things,
av p-acp n1 pns12 vvb pn31, cc p-acp j-vvg pp-f n2-jn, pc-acp vvi n2, pc-acp vvi po12 n2, pc-acp vvi dt n2 pp-f n-jn, pns12 vvb d d n2,
(24) sermon (DIV2)
711
Page 369
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but our knowledge cannot alwayes be in act;
but our knowledge cannot always be in act;
cc-acp po12 n1 vmbx av vbi p-acp n1;
(24) sermon (DIV2)
711
Page 369
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now when we have use of these truthes, what a mercy is it that we have such a thing as memory is to remember them afresh? did David actually think of Gods gracious judgements alwayes? no,
now when we have use of these truths, what a mercy is it that we have such a thing as memory is to Remember them afresh? did David actually think of God's gracious Judgments always? no,
av c-crq pns12 vhb n1 pp-f d ng1, r-crq dt n1 vbz pn31 cst pns12 vhb d dt n1 p-acp n1 vbz pc-acp vvi pno32 av? vdd np1 av-j vvb pp-f npg1 j n2 av? uh-dx,
(24) sermon (DIV2)
711
Page 369
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but when he had use of them, when he was at a dead lift, then memory brought him to minde.
but when he had use of them, when he was At a dead lift, then memory brought him to mind.
cc-acp c-crq pns31 vhd n1 pp-f pno32, c-crq pns31 vbds p-acp dt j vvi, cs n1 vvd pno31 p-acp n1.
(24) sermon (DIV2)
711
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I remembred thy judgements O Lord and comforted myselfe, Psal. 119. 52. may be Peter had no occasion actually to thinke of those words of Christ, that Iohn indeed Baptized with water,I remembered thy Judgments Oh Lord and comforted myself, Psalm 119. 52. may be Peter had no occasion actually to think of those words of christ, that John indeed Baptised with water,
pns11 vvd po21 n2 uh n1 cc vvn px11, np1 crd crd vmb vbi np1 vhd dx n1 av-j pc-acp vvi pp-f d n2 pp-f np1, cst np1 av j-vvn p-acp n1,
(24) sermon (DIV2)
711
Page 369
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but ye shall be Baptized with the holy Ghost: but having a memory, that gave him the use of those words in due time;
but you shall be Baptised with the holy Ghost: but having a memory, that gave him the use of those words in due time;
cc-acp pn22 vmb vbi j-vvn p-acp dt j n1: cc-acp vhg dt n1, cst vvd pno31 dt n1 pp-f d n2 p-acp j-jn n1;
(24) sermon (DIV2)
711
Page 369
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then I remembred the word of the Lord sayes he, Act. 11. 16. may be this truth is not thought of a 12. moneth together, that ones enemies may be they of our owne houshold;then I remembered the word of the Lord Says he, Act. 11. 16. may be this truth is not Thought of a 12. Monn together, that ones enemies may be they of our own household;
cs pns11 vvd dt n1 pp-f dt n1 vvz pns31, n1 crd crd vmb vbi d n1 vbz xx vvn pp-f dt crd n1 av, cst pig n2 vmb vbi pns32 pp-f po12 d n1;
(24) sermon (DIV2)
711
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now perhaps all on a suddain; we have use of this truth, then we remember it:
now perhaps all on a sudden; we have use of this truth, then we Remember it:
av av av-d p-acp dt j; pns12 vhb n1 pp-f d n1, cs pns12 vvb pn31:
(24) sermon (DIV2)
711
Page 369
6323
now is not this a great mercy, that God hath given us such a thing;
now is not this a great mercy, that God hath given us such a thing;
av vbz xx d dt j n1, cst np1 vhz vvn pno12 d dt n1;
(24) sermon (DIV2)
711
Page 369
6324
that we may put up his truths, as a man does his memory in his purse, to take it out when occasion is.
that we may put up his truths, as a man does his memory in his purse, to take it out when occasion is.
cst pns12 vmb vvi a-acp po31 n2, c-acp dt n1 vdz po31 n1 p-acp po31 n1, pc-acp vvi pn31 av c-crq n1 vbz.
(24) sermon (DIV2)
711
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Thirdly, it is a great blessing to have God alwayes with one;
Thirdly, it is a great blessing to have God always with one;
ord, pn31 vbz dt j n1 pc-acp vhi np1 av p-acp pi;
(24) sermon (DIV2)
712
Page 369
6326
this memory is such a faculty, that if a man have a heart, he may have God alwayes with him, and heaven with him;
this memory is such a faculty, that if a man have a heart, he may have God always with him, and heaven with him;
d n1 vbz d dt n1, cst cs dt n1 vhi dt n1, pns31 vmb vhi np1 av p-acp pno31, cc n1 p-acp pno31;
(24) sermon (DIV2)
712
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ye know that most men are without God in the world, what is the reason of it? but because they will not remember him? how many doe know God very much? as the Heathens did, they knew him to be eternall, to be Almighty, to be every where, to be holy and just, they knew him,
you know that most men Are without God in the world, what is the reason of it? but Because they will not Remember him? how many do know God very much? as the heathens did, they knew him to be Eternal, to be Almighty, to be every where, to be holy and just, they knew him,
pn22 vvb cst ds n2 vbr p-acp np1 p-acp dt n1, r-crq vbz dt n1 pp-f pn31? cc-acp c-acp pns32 vmb xx vvi pno31? c-crq d vdb vvi np1 av av-d? p-acp dt n2-jn vdd, pns32 vvd pno31 pc-acp vbi j, pc-acp vbi j-jn, pc-acp vbi d q-crq, pc-acp vbi j cc j, pns32 vvd pno31,
(24) sermon (DIV2)
712
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but they did not like to retaine him in their knowledge, Rom. 1. 28. that is, they let him goe away from them, they would not keep him in remembrance,
but they did not like to retain him in their knowledge, Rom. 1. 28. that is, they let him go away from them, they would not keep him in remembrance,
cc-acp pns32 vdd xx av-j pc-acp vvi pno31 p-acp po32 n1, np1 crd crd cst vbz, pns32 vvb pno31 vvi av p-acp pno32, pns32 vmd xx vvi pno31 p-acp n1,
(24) sermon (DIV2)
712
Page 370
6329
as Nebuchadezer sayes of his dreame, when he had forgotten his dreame, it is gone away from me, sayes he, Dan. 2. 5. so people forget God, they let God goe away from them;
as Nebuchadezer Says of his dream, when he had forgotten his dream, it is gone away from me, Says he, Dan. 2. 5. so people forget God, they let God go away from them;
c-acp np1 vvz pp-f po31 n1, c-crq pns31 vhd vvn po31 n1, pn31 vbz vvn av p-acp pno11, vvz pns31, np1 crd crd av n1 vvb np1, pns32 vvb np1 vvi av p-acp pno32;
(24) sermon (DIV2)
712
Page 370
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now beloved this makes us without excuse, when God hath given us a memory, we might have God alwayes with us, if we had a heart;
now Beloved this makes us without excuse, when God hath given us a memory, we might have God always with us, if we had a heart;
av vvn d vvz pno12 p-acp n1, c-crq np1 vhz vvn pno12 dt n1, pns12 vmd vhi np1 av p-acp pno12, cs pns12 vhd dt n1;
(24) sermon (DIV2)
712
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we need not let him goe away.
we need not let him go away.
pns12 vvb xx vvb pno31 vvi av.
(24) sermon (DIV2)
712
Page 370
6332
The memory is a deep vault in the soule, where it may hide what it hath a mind too, that,
The memory is a deep vault in the soul, where it may hide what it hath a mind too, that,
dt n1 vbz dt j-jn n1 p-acp dt n1, c-crq pn31 vmb vvi r-crq pn31 vhz dt n1 av, cst,
(24) sermon (DIV2)
712
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6333
nor men nor devils can take it away from us;
nor men nor Devils can take it away from us;
ccx n2 ccx n2 vmb vvi pn31 av p-acp pno12;
(24) sermon (DIV2)
712
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as the Israelites hid their corne from the Midianites, so we may hide what ever our heart hath a likeing unto in our memories, that we may have it always with us, if we will;
as the Israelites hid their corn from the midianites, so we may hide what ever our heart hath a liking unto in our memories, that we may have it always with us, if we will;
c-acp dt np1 vvd po32 n1 p-acp dt np2, av pns12 vmb vvi r-crq av po12 n1 vhz dt vvg p-acp p-acp po12 n2, cst pns12 vmb vhi pn31 av p-acp pno12, cs pns12 vmb;
(24) sermon (DIV2)
712
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as it is said of the good Merchant, when he had found the rich Treasure he hid it, Matth. 13. 44. that is, he laid it up in his soules storehouse;
as it is said of the good Merchant, when he had found the rich Treasure he hid it, Matthew 13. 44. that is, he laid it up in his Souls storehouse;
c-acp pn31 vbz vvn pp-f dt j n1, c-crq pns31 vhd vvn dt j n1 pns31 vvd pn31, np1 crd crd cst vbz, pns31 vvd pn31 a-acp p-acp po31 ng1 n1;
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as Solomon sayes, my Sonne if thou wilt receive my words, and hide my Commandements with thee, Prov. 2. 1. I say the memory is a deep vault in the soule, where a man hides what he hath a minde to, that it may never be taken away from him;
as Solomon Says, my Son if thou wilt receive my words, and hide my commandments with thee, Curae 2. 1. I say the memory is a deep vault in the soul, where a man hides what he hath a mind to, that it may never be taken away from him;
c-acp np1 vvz, po11 n1 cs pns21 vm2 vvi po11 n2, cc vvi po11 n2 p-acp pno21, np1 crd crd pns11 vvb dt n1 vbz dt j-jn n1 p-acp dt n1, c-crq dt n1 vvz r-crq pns31 vhz dt n1 p-acp, cst pn31 vmb av-x vbi vvn av p-acp pno31;
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so that memory is an excellent thing;
so that memory is an excellent thing;
av d n1 vbz dt j n1;
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a man may have God alwayes with him, and heaven and all heavenly things, if so he have a minde to them.
a man may have God always with him, and heaven and all heavenly things, if so he have a mind to them.
dt n1 vmb vhi np1 av p-acp pno31, cc n1 cc d j n2, cs av pns31 vhb dt n1 p-acp pno32.
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Fourthly, it is a great blessing, that if a man chance to goe out of his way, he may put himselfe in againe, seeing he hath a memory;
Fourthly, it is a great blessing, that if a man chance to go out of his Way, he may put himself in again, seeing he hath a memory;
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I speake of a Christian, that hath once heard the wayes of God he cannot goe out,
I speak of a Christian, that hath once herd the ways of God he cannot go out,
pns11 vvb pp-f dt njp, cst vhz a-acp vvn dt n2 pp-f np1 pns31 vmbx vvi av,
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but by memory he may put himselfe in againe; memory is the soules Map;
but by memory he may put himself in again; memory is the Souls Map;
cc-acp p-acp n1 pns31 vmb vvi px31 p-acp av; n1 vbz dt ng1 n1;
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as David sayes, all the ends of the earth shall remember themselves and turne unto the Lord, Psal. 22. 27. he speakes of all Gods Elect;
as David Says, all the ends of the earth shall Remember themselves and turn unto the Lord, Psalm 22. 27. he speaks of all God's Elect;
c-acp np1 vvz, d dt n2 pp-f dt n1 vmb vvi px32 cc vvb p-acp dt n1, np1 crd crd pns31 vvz pp-f d ng1 n1;
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marke how they get into the way againe, they shall remember themselves so when are a man steps aside by pride,
mark how they get into the Way again, they shall Remember themselves so when Are a man steps aside by pride,
vvb c-crq pns32 vvb p-acp dt n1 av, pns32 vmb vvi px32 av q-crq vbr dt n1 vvz av p-acp n1,
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thus he may come in againe by remembring himselfe;
thus he may come in again by remembering himself;
av pns31 vmb vvi p-acp av p-acp vvg px31;
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O, God resisteth the proud, the Lord sayes he will give grace to none but the humble;
Oh, God Resisteth the proud, the Lord Says he will give grace to none but the humble;
uh, np1 vvz dt j, dt n1 vvz pns31 vmb vvi n1 p-acp pix cc-acp dt j;
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thus he may come in againe;
thus he may come in again;
av pns31 vmb vvi p-acp av;
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so if he step aside by too much yeelding to the world, thus he may set himselfe to rights, O woe is me, what have I done? now I remember the love of the world is enmity with God;
so if he step aside by too much yielding to the world, thus he may Set himself to rights, Oh woe is me, what have I done? now I Remember the love of the world is enmity with God;
av cs pns31 vvb av p-acp av av-d vvg p-acp dt n1, av pns31 vmb vvi px31 p-acp n2-jn, uh n1 vbz pno11, q-crq vhb pns11 vdn? av pns11 vvb dt n1 pp-f dt n1 vbz n1 p-acp np1;
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if he chance to have bythoughts at the hearing of the word, let him remember himselfe, O what a beast am I ▪ I forgot I was in Gods presence with him, I remember my selfe, that I am before him;
if he chance to have bythoughts At the hearing of the word, let him Remember himself, Oh what a beast am I ▪ I forgotten I was in God's presence with him, I Remember my self, that I am before him;
cs pns31 vvb pc-acp vhi n2 p-acp dt n-vvg pp-f dt n1, vvb pno31 vvi px31, uh r-crq dt n1 vbm pns11 ▪ pns11 vvd pns11 vbds p-acp npg1 n1 p-acp pno31, pns11 vvb po11 n1, cst pns11 vbm p-acp pno31;
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and thus he may correct himselfe;
and thus he may correct himself;
cc av pns31 vmb vvi px31;
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so the prodigall Sonne did, when he had fetcht his wilde vagary, at last he remembred himselfe;
so the prodigal Son did, when he had fetched his wild vagary, At last he remembered himself;
av dt j-jn n1 vdd, c-crq pns31 vhd vvn po31 j n1, p-acp ord pns31 vvd px31;
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O how many hired Servants of my Fathers have bread enough? Luke 15. 17. he remembred what a good Father he had runne away from, this fetcht him home againe.O how many hired Servants of my Father's have bred enough? Luke 15. 17. he remembered what a good Father he had run away from, this fetched him home again.
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Fifthly, it's a great blessing to help a man to beleeve; though a man do not beleeve for the present;
Fifthly, it's a great blessing to help a man to believe; though a man do not believe for the present;
ord, pn31|vbz dt j n1 pc-acp vvi dt n1 pc-acp vvi; c-acp dt n1 vdb xx vvi p-acp dt j;
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he heares the word of God, he hears that which might do him good, but for the present he does not beleeve;
he hears the word of God, he hears that which might do him good, but for the present he does not believe;
pns31 vvz dt n1 pp-f np1, pns31 vvz cst r-crq vmd vdi pno31 j, cc-acp p-acp dt j pns31 vdz xx vvi;
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yet who knowes but this very word may doe him good another day, memory may bring it to minde, through the goodnesse of God,
yet who knows but this very word may do him good Another day, memory may bring it to mind, through the Goodness of God,
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and then he may beleeve it;
and then he may believe it;
cc av pns31 vmb vvi pn31;
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as the Disciples of Christ, ye may read how that Christ spake some words, that did them little good for the present.
as the Disciples of christ, you may read how that christ spoke Some words, that did them little good for the present.
c-acp dt n2 pp-f np1, pn22 vmb vvi c-crq d np1 vvd d n2, cst vdd pno32 av-j j p-acp dt j.
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But the Text sayes, that when he was risen againe, then they remembred the words that he had said unto them,
But the Text Says, that when he was risen again, then they remembered the words that he had said unto them,
p-acp dt n1 vvz, cst c-crq pns31 vbds vvn av, cs pns32 vvd dt n2 cst pns31 vhd vvn p-acp pno32,
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and beleeved, Ioh. 2. 22. many times we are untoward for the present, and then the word does us little good, I but it's a blessing that we can remember;
and believed, John 2. 22. many times we Are untoward for the present, and then the word does us little good, I but it's a blessing that we can Remember;
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the same word may be represented by our memories to us, and may doe the deed;
the same word may be represented by our memories to us, and may do the deed;
dt d n1 vmb vbi vvn p-acp po12 n2 p-acp pno12, cc vmb vdi dt n1;
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as we see in the second sonne in the Gospell; his Father said to him, goe worke to day in my Vineyard;
as we see in the second son in the Gospel; his Father said to him, go work to day in my Vineyard;
c-acp pns12 vvb p-acp dt ord n1 p-acp dt n1; po31 n1 vvd p-acp pno31, vvb n1 p-acp n1 p-acp po11 n1;
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ye know how distemper'd he was for the present, he answered and said, I will not, Matth. 21. 29. I but afterwards he repented himselfe and went, that is, he remembred afresh what his Father said to him,you know how distempered he was for the present, he answered and said, I will not, Matthew 21. 29. I but afterwards he repented himself and went, that is, he remembered afresh what his Father said to him,
pn22 vvb c-crq vvd pns31 vbds p-acp dt j, pns31 vvd cc vvd, pns11 vmb xx, np1 crd crd pns11 cc-acp av pns31 vvd px31 cc vvd, cst vbz, pns31 vvd av r-crq po31 n1 vvd p-acp pno31,
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and that made him doe it. Sixthly, it's a great help to better knowledge;
and that made him do it. Sixthly, it's a great help to better knowledge;
cc cst vvd pno31 vdi pn31. j, pn31|vbz dt j n1 p-acp jc n1;
(24) sermon (DIV2)
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it may be at the first, when we are taught, the word does not sink into our hearts, we do not understand it.
it may be At the First, when we Are taught, the word does not sink into our hearts, we do not understand it.
pn31 vmb vbi p-acp dt ord, c-crq pns12 vbr vvn, dt n1 vdz xx vvi p-acp po12 n2, pns12 vdb xx vvi pn31.
(24) sermon (DIV2)
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But yet remembring what it was we were told, afterwards through the mercy of God some thing or other comes in, that now we can say, blessed be God,
But yet remembering what it was we were told, afterwards through the mercy of God Some thing or other comes in, that now we can say, blessed be God,
p-acp av vvg r-crq pn31 vbds po12 vbdr vvn, av p-acp dt n1 pp-f np1 d n1 cc n-jn vvz p-acp, cst av pns12 vmb vvi, j-vvn vbb np1,
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now I understand such a truth, such a promise, such a commandement; and yet no new teaching, but remembring onely what we read or heard;
now I understand such a truth, such a promise, such a Commandment; and yet no new teaching, but remembering only what we read or herd;
av pns11 vvb d dt n1, d dt n1, d dt n1; cc av dx j n-vvg, cc-acp vvg av-j r-crq pns12 vvb cc vvn;
(24) sermon (DIV2)
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as sometime one of the Iewish Doctors not understanding that place in the Prophet, where it is said, that God would sweep them away with the besom of destruction, isa. 14. 23. afterwards seeing a maide come with her besome to sweep the house,
as sometime one of the Jewish Doctors not understanding that place in the Prophet, where it is said, that God would sweep them away with the besom of destruction, Isaiah. 14. 23. afterwards seeing a maid come with her besom to sweep the house,
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(24) sermon (DIV2)
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now he saw the meaning of the place;
now he saw the meaning of the place;
av pns31 vvd dt n1 pp-f dt n1;
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so when Christ said to Peter, that before the Cock crowed twice he would deny him thrice;
so when christ said to Peter, that before the Cock crowed twice he would deny him thrice;
av c-crq np1 vvd p-acp np1, cst p-acp dt n1 vvn av pns31 vmd vvi pno31 av;
(24) sermon (DIV2)
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that Peter had a poore weak heart, and that he had a horrible deale of faint-heartednesse in him,
that Peter had a poor weak heart, and that he had a horrible deal of faintheartedness in him,
cst np1 vhd dt j j n1, cc cst pns31 vhd dt j n1 pp-f n1 p-acp pno31,
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and that he would deny his own Master, Peter understood not his words, he saw no such thing in his heart,
and that he would deny his own Master, Peter understood not his words, he saw no such thing in his heart,
cc cst pns31 vmd vvi po31 d n1, np1 vvd xx po31 n2, pns31 vvd dx d n1 p-acp po31 n1,
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as to thinke those words to be true.
as to think those words to be true.
c-acp pc-acp vvi d n2 pc-acp vbi j.
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But when he had been in the High Priests Hall and there had abjured his Master,
But when he had been in the High Priests Hall and there had abjured his Master,
p-acp c-crq pns31 vhd vbn p-acp dt j ng1 n1 cc a-acp vhd vvn po31 n1,
(24) sermon (DIV2)
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and had heard too the Cock crow twice, and his Master look at him, now he remembred his words,
and had herd too the Cock crow twice, and his Master look At him, now he remembered his words,
cc vhd vvn av dt n1 vvb av, cc po31 n1 vvi p-acp pno31, av pns31 vvd po31 n2,
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and went out and wept hitterly, Matth. 26. 75. that is, now he saw the truth of Christs words,and went out and wept hitterly, Matthew 26. 75. that is, now he saw the truth of Christ words,
cc vvd av cc vvd av-j, np1 crd crd cst vbz, av pns31 vvd dt n1 pp-f npg1 n2,
(24) sermon (DIV2)
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now he saw what a wretched heart he had, and lamented it. I say memory is a great help unto knowledge; as God sayes;
now he saw what a wretched heart he had, and lamented it. I say memory is a great help unto knowledge; as God Says;
av pns31 vvd r-crq dt j n1 pns31 vhd, cc vvd pn31. pns11 vvb n1 vbz dt j n1 p-acp n1; c-acp np1 vvz;
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O my people, remember now what Balak King of Moab consulted; and what Baalam the Son of Beor answered him from Shictim to Gilgal, that ye may know the righteousnesse of the Lord, Mieh. 6. 5. How many things have we heard and seene,Oh my people, Remember now what Balak King of Moab consulted; and what Balaam the Son of Beor answered him from Shictim to Gilgal, that you may know the righteousness of the Lord, Mieh. 6. 5. How many things have we herd and seen,
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(24) sermon (DIV2)
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when we were children, that then we never knew the meaning of? yet afterwards when we come to have more wit,
when we were children, that then we never knew the meaning of? yet afterwards when we come to have more wit,
c-crq pns12 vbdr n2, cst cs pns12 av-x vvd dt n1 pp-f? av av c-crq pns12 vvb pc-acp vhi dc n1,
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then remembring what they were, we understand them; as Christ said to Peter, when he went to wash his feet;
then remembering what they were, we understand them; as christ said to Peter, when he went to wash his feet;
av vvg r-crq pns32 vbdr, pns12 vvb pno32; c-acp np1 vvd p-acp np1, c-crq pns31 vvd pc-acp vvi po31 n2;
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what I doe thou knowest not now, but thou shalt know hereafter, John. 13. 7. that is,what I do thou Knowest not now, but thou shalt know hereafter, John. 13. 7. that is,
r-crq pns11 vdb pns21 vv2 xx av, cc-acp pns21 vm2 vvi av, np1 crd crd cst vbz,
(24) sermon (DIV2)
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when thou remembrest it hereafter, then thou shalt know my meaning in it. Seventhly, memory is as excellent helpe for a man to preach to himselfe;
when thou Rememberest it hereafter, then thou shalt know my meaning in it. Seventhly, memory is as excellent help for a man to preach to himself;
c-crq pns21 vv2 pn31 av, cs pns21 vm2 vvi po11 n1 p-acp pn31. crd, n1 vbz a-acp j n1 p-acp dt n1 p-acp vvi p-acp px31;
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Beloved we can but preach to you an houre or so, but seeing God hath given you memories, ye may preach to your selves all the day long;
beloved we can but preach to you an hour or so, but seeing God hath given you memories, you may preach to your selves all the day long;
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memory may help you to repeate the word every day in your hearts;
memory may help you to repeat the word every day in your hearts;
n1 vmb vvi pn22 pc-acp vvi dt n1 d n1 p-acp po22 n2;
(24) sermon (DIV2)
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as the Apostle says, speaking unto your selvs, Ep. 5. 19. so by reason of this blessing of God, ye may speake to your selves from day to day.
as the Apostle Says, speaking unto your selves, Epistle 5. 19. so by reason of this blessing of God, you may speak to your selves from day to day.
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(24) sermon (DIV2)
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Nay eighthly, it's an excellent thing, for it may let you have the benefit of things before they be;
Nay eighthly, it's an excellent thing, for it may let you have the benefit of things before they be;
uh j, pn31|vbz dt j n1, c-acp pn31 vmb vvi pn22 vhb dt n1 pp-f n2 c-acp pns32 vbb;
(24) sermon (DIV2)
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your death is not yet, your last sicknesse is not yet, your salvation is not yet;
your death is not yet, your last sickness is not yet, your salvation is not yet;
po22 n1 vbz xx av, po22 ord n1 vbz xx av, po22 n1 vbz xx av;
(24) sermon (DIV2)
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the day of judgement, the Kingdome of glory, these are things that are not yet.
the day of judgement, the Kingdom of glory, these Are things that Are not yet.
dt n1 pp-f n1, dt n1 pp-f n1, d vbr n2 cst vbr xx av.
(24) sermon (DIV2)
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I but, you having a memory, ye may have much Benefit by them in the meane time;
I but, you having a memory, you may have much Benefit by them in the mean time;
pns11 cc-acp, pn22 vhg dt n1, pn22 vmb vhi d n1 p-acp pno32 p-acp dt j n1;
(24) sermon (DIV2)
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ye may represent them to your selves as things present, and have a world of good by them;
you may represent them to your selves as things present, and have a world of good by them;
pn22 vmb vvi pno32 p-acp po22 n2 c-acp n2 j, cc vhb dt n1 pp-f j p-acp pno32;
(24) sermon (DIV2)
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and so all the things that are past, no act of the soule can make them still present but memory;
and so all the things that Are past, no act of the soul can make them still present but memory;
cc av d dt n2 cst vbr j, dx n1 pp-f dt n1 vmb vvi pno32 av j p-acp n1;
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your childe-hood is past, all the Sermons that ye heard heretofore are all past. O how many sinnes have ye committed in times past!
your childhood is past, all the Sermons that you herd heretofore Are all passed. O how many Sins have you committed in times past!
po22 n1 vbz j, d dt n2 cst pn22 vvd av vbr d vvn. sy q-crq d n2 vhb pn22 vvn p-acp n2 j!
(24) sermon (DIV2)
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and how many dealings have ye had of God in the dayes that are past? now having a memory,
and how many dealings have you had of God in the days that Are passed? now having a memory,
cc c-crq d n2-vvg vhi pn22 vhd pp-f np1 p-acp dt n2 cst vbr vvn? av vhg dt n1,
(24) sermon (DIV2)
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except ye have gracelesse hearts, ye may doe your selves good by all these, even as if they were now before you;
except you have graceless hearts, you may do your selves good by all these, even as if they were now before you;
c-acp pn22 vhb j n2, pn22 vmb vdi po22 n2 j p-acp d d, av c-acp cs pns32 vbdr av p-acp pn22;
(24) sermon (DIV2)
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if a childe of God be at a losse for the present, he may helpe himselfe by memory;
if a child of God be At a loss for the present, he may help himself by memory;
cs dt n1 pp-f np1 vbb p-acp dt n1 p-acp dt j, pns31 vmb vvi px31 p-acp n1;
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as David sayes, I remembred the dayes of old;
as David Says, I remembered the days of old;
c-acp np1 vvz, pns11 vvd dt n2 pp-f j;
(24) sermon (DIV2)
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I call to remembrance my Song that I have had, Psal. 77. 5. 6. so if any of you besecure, ye may remember some thing or other that is past, which may awaken you againe;I call to remembrance my Song that I have had, Psalm 77. 5. 6. so if any of you besecure, you may Remember Some thing or other that is past, which may awaken you again;
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(24) sermon (DIV2)
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hath God never shewed you your damned estate heretofore? were ye never sick heretofore,
hath God never showed you your damned estate heretofore? were you never sick heretofore,
vhz n1 av vvd pn22 po22 j-vvn n1 av? vbdr pn22 av-x j av,
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and did you not see that if ye had dyed in that case, ye had perisht;
and did you not see that if you had died in that case, you had perished;
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ye may remember that now, and awaken your selves;
you may Remember that now, and awaken your selves;
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and how if God should take you away in such a case as that? It cannot be related what a blessing it is that we have a memory.
and how if God should take you away in such a case as that? It cannot be related what a blessing it is that we have a memory.
cc q-crq cs np1 vmd vvi pn22 av p-acp d dt n1 c-acp d? pn31 vmbx vbi vvn r-crq dt n1 pn31 vbz cst pns12 vhb dt n1.
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But let us come to the third thing;
But let us come to the third thing;
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and that is this, when may the memory be said to be alive? I answer, there be two parts of the memories deadnesse towards God.
and that is this, when may the memory be said to be alive? I answer, there be two parts of the memories deadness towards God.
cc d vbz d, c-crq vmb dt n1 vbb vvn pc-acp vbi j? pns11 vvb, pc-acp vbi crd n2 pp-f dt ng1 n1 p-acp np1.
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The first is an aptnesse to forget God and all his commands. Secondly, an aptnesse to remember those things that are not so good for us;
The First is an aptness to forget God and all his commands. Secondly, an aptness to Remember those things that Are not so good for us;
dt ord vbz dt n1 pc-acp vvi np1 cc d po31 n2. ord, dt n1 pc-acp vvi d n2 cst vbr xx av j p-acp pno12;
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now when those two faults are rectified in some measure then the memory is alive towards God.
now when those two Faults Are rectified in Some measure then the memory is alive towards God.
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First, There's aptnesse in your memories to forget God and all his commands;
First, There's aptness in your memories to forget God and all his commands;
ord, pc-acp|vbz n1 p-acp po22 n2 pc-acp vvi np1 cc d po31 n2;
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ye know God commands us to remember the Sabbath day to keepe it holy, Exod. 20. 8. how apt are we to forget it? how commonly is it out of our minds? so in the 78. Psalme, and the 7. verse, God sayes there, he would not have us sorget his workes, you know God commands us to Remember the Sabbath day to keep it holy, Exod 20. 8. how apt Are we to forget it? how commonly is it out of our minds? so in the 78. Psalm, and the 7. verse, God Says there, he would not have us sorget his works,
pn22 vvb np1 vvz pno12 pc-acp vvi dt n1 n1 pc-acp vvi pn31 j, np1 crd crd uh-crq j vbr pns12 pc-acp vvi pn31? q-crq av-j vbz pn31 av pp-f po12 n2? av p-acp dt crd n1, cc dt crd n1, np1 vvz a-acp, pns31 vmd xx vhi pno12 vvi po31 n2,
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but that we should keepe his commandements; but that we should keep his Commandments;
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now O how apt are we to let them leake out of our hearts? we have a hellish art of forgetfulnesse;
now Oh how apt Are we to let them leak out of our hearts? we have a hellish art of forgetfulness;
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how often doe we forget our selves herein, and suffer the remembrance of God to be taken away from us? ye have forgotten the exhortation that speakes to you as to Children, Heb. 12. 5. how often doe we forget to keep our selves unspotted? though we be told of the will of God,
how often do we forget our selves herein, and suffer the remembrance of God to be taken away from us? you have forgotten the exhortation that speaks to you as to Children, Hebrew 12. 5. how often do we forget to keep our selves unspotted? though we be told of the will of God,
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yet any little thing is enough to put it out of our minds, stay them not least my people forget it;
yet any little thing is enough to put it out of our minds, stay them not lest my people forget it;
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though we be told of our misery, and the infinite danger we are in, may be at the first it moves us a little,
though we be told of our misery, and the infinite danger we Are in, may be At the First it moves us a little,
cs pns12 vbb vvn pp-f po12 n1, cc dt j n1 pns12 vbr p-acp, vmb vbi p-acp dt ord pn31 vvz pno12 dt j,
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but how soon doe we forget it, and other things take us up? now when this aptnesse is rectified in some measure;
but how soon do we forget it, and other things take us up? now when this aptness is rectified in Some measure;
cc-acp q-crq av vdb pns12 vvb pn31, cc j-jn n2 vvb pno12 a-acp? av c-crq d n1 vbz vvn p-acp d n1;
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when God hath a sound impresse on our minds that we must needs remember him, and all the things that concerne our peace;
when God hath a found Impress on our minds that we must needs Remember him, and all the things that concern our peace;
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when there's a Law in our mindes, that we will not forget God;
when there's a Law in our minds, that we will not forget God;
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as ye may see there in David, Blesse thou the Lord O my soule, and forget not all his benefits, Psal. 103. 2. when our memory is sanctified,
as you may see there in David, Bless thou the Lord Oh my soul, and forget not all his benefits, Psalm 103. 2. when our memory is sanctified,
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and is made the good Treasury of our heart; when the Lord hath lifted up our memory unto him, then it is alive.
and is made the good Treasury of our heart; when the Lord hath lifted up our memory unto him, then it is alive.
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Secondly, as by nature there's an aptnesse in our memory to forget God, so there's an aptnesse to remember other things that either are not good for us, or not so good;
Secondly, as by nature there's an aptness in our memory to forget God, so there's an aptness to Remember other things that either Are not good for us, or not so good;
ord, c-acp p-acp n1 pc-acp|vbz dt n1 p-acp po12 n1 pc-acp vvi np1, av pc-acp|vbz dt n1 pc-acp vvi j-jn n2 cst d vbr xx j p-acp pno12, cc xx av j;
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we are apt to remember injuries; nay, one injury will be thought one more then many good turns;
we Are apt to Remember injuries; nay, one injury will be Thought one more then many good turns;
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so likewise idle tales, we are apt to remember them; whereas good things goe out in our hearts like sparkes in wet tinder.
so likewise idle tales, we Are apt to Remember them; whereas good things go out in our hearts like sparks in wet tinder.
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We may see this in the hearing of the word;
We may see this in the hearing of the word;
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the Apostle tearmes us forget sull hearers, James 1. 25. if a tale be told us in a Sermon, that we can remember;
the Apostle terms us forget sull hearers, James 1. 25. if a tale be told us in a Sermon, that we can Remember;
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how many are apt to carry that way;
how many Are apt to carry that Way;
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whereas that which is wholesom, and might doe us more good, how apt we are we to forget that? as a Divine sayes, our memories are like strainers, all the pure milke runneth through,
whereas that which is wholesome, and might do us more good, how apt we Are we to forget that? as a Divine Says, our memories Are like strainers, all the pure milk Runneth through,
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but if there be any drosse, that stayes behinde;
but if there be any dross, that stays behind;
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or like a grate that lets the pure water run away, and if there be any strawes and stickes and filth and mud,
or like a grate that lets the pure water run away, and if there be any straws and sticks and filth and mud,
cc av-j dt n1 cst vvz dt j n1 vvb av, cc cs pc-acp vbb d n2 cc n2 cc n1 cc n1,
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and dregs, that it holds, so it is with our memories by nature trifles, and toyes,
and dregs, that it holds, so it is with our memories by nature trifles, and toys,
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and worldly things, them we are apt to remember, like the Shepheard in York-shire, that could remember all his flock, he kept a thousand sheep,
and worldly things, them we Are apt to Remember, like the Shepherd in Yorkshire, that could Remember all his flock, he kept a thousand sheep,
cc j n2, pno32 pns12 vbr j pc-acp vvi, av-j dt n1 p-acp n1, cst vmd vvi d po31 n1, pns31 vvd dt crd n1,
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and if one should but change one Sheep and put in another, he could tell which it was.
and if one should but change one Sheep and put in Another, he could tell which it was.
cc cs pi vmd p-acp vvi crd n1 cc vvi p-acp j-jn, pns31 vmd vvi r-crq pn31 vbds.
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But for gratious things our memories does soon forget them;
But for gracious things our memories does soon forget them;
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like Israel, they soon forgot all the workes of God, Psal. 106. 13. now what is this but the corruption & deadnes of our memories towards God? may be we are apt to excuse it,
like Israel, they soon forgotten all the works of God, Psalm 106. 13. now what is this but the corruption & deadness of our memories towards God? may be we Are apt to excuse it,
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alas we have weak memories true, if we were as weake memoryed in other things, it were something;
alas we have weak memories true, if we were as weak memoryed in other things, it were something;
uh pns12 vhb j n2 j, cs pns12 vbdr a-acp j vvn p-acp j-jn n2, pn31 vbdr pi;
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but when we can remember our pleasures, and profits and tales, and any thing;
but when we can Remember our pleasures, and profits and tales, and any thing;
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when ▪ we goe to buy, weel'e be sure to remember our selves there, when to sell, wee'le be sure to remember our selves there, that we will have to the worth if we can.
when ▪ we go to buy, weel'e be sure to Remember our selves there, when to fell, we'll be sure to Remember our selves there, that we will have to the worth if we can.
c-crq ▪ pns12 vvb pc-acp vvi, pns12|vmb vbi j pc-acp vvi po12 n2 a-acp, c-crq pc-acp vvi, pns12|vmb vbi j pc-acp vvi po12 n2 a-acp, cst pns12 vmb vhi p-acp dt n1 cs pns12 vmb.
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But in matters of God there we forget our selves; this cannot be excused. Now when this is rectified in some measure, then our memory is alive;
But in matters of God there we forget our selves; this cannot be excused. Now when this is rectified in Some measure, then our memory is alive;
p-acp p-acp n2 pp-f np1 a-acp pns12 vvb po12 n2; d vmbx vbi vvn. av c-crq d vbz vvn p-acp d n1, cs po12 n1 vbz j;
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when we will rather forget any thing else then God;
when we will rather forget any thing Else then God;
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rather forget our selves in all the world, then forget our duty towards God, when this study is once set up soundly in the soule in some measure, now the memory is alive.
rather forget our selves in all the world, then forget our duty towards God, when this study is once Set up soundly in the soul in Some measure, now the memory is alive.
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Thus ye see the third thing.
Thus you see the third thing.
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Now for the fourth, that this must needs be the life of the memory, I prove it by arguments.
Now for the fourth, that this must needs be the life of the memory, I prove it by Arguments.
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First, because the memory hath hardly any other quickening, then the quickening of the man whose memory it is,
First, Because the memory hath hardly any other quickening, then the quickening of the man whose memory it is,
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so that when the mans mind is quickened together with his conscience and heart, the memory is quickened too;
so that when the men mind is quickened together with his conscience and heart, the memory is quickened too;
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as the Prophet sayes, I will never forget thy precepts, for with them thou hast quickened me, Psal. 119. 93. that is, my memory is quickened up to thy precepts,
as the Prophet Says, I will never forget thy Precepts, for with them thou hast quickened me, Psalm 119. 93. that is, my memory is quickened up to thy Precepts,
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because with them thou hast quickened me;
Because with them thou hast quickened me;
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for we see commonly, that the faculty of memory is much at one after conversion that it was before conversion;
for we see commonly, that the faculty of memory is much At one After conversion that it was before conversion;
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if it were a weake memory before; so it is after; onely this;
if it were a weak memory before; so it is After; only this;
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as the strength of it was let out towards the world and sinne, and selfe before,
as the strength of it was let out towards the world and sin, and self before,
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so now the strength of it is in some measure let out towards the best things.
so now the strength of it is in Some measure let out towards the best things.
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And therefore what can the life of the memory be, but the aptnesse of a man to remember God?
And Therefore what can the life of the memory be, but the aptness of a man to Remember God?
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Secondly, because this is the onely practicall memory;
Secondly, Because this is the only practical memory;
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ye know a man may have an admirable memory, to remember Sermons, whole Chapters in the Bible, you know a man may have an admirable memory, to Remember Sermons, Whole Chapters in the bible,
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and yet have a dead memory to God; a Sanctified memory, is a practicall memory; as the Lord sayes, remember the Sabbath day, to keep it holy; q. d.
and yet have a dead memory to God; a Sanctified memory, is a practical memory; as the Lord Says, Remember the Sabbath day, to keep it holy; q. worser.
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ye may remember still when the Sabbath is come, I this is the Sabbath day; that is not it; that's onely a contemplative memory.
you may Remember still when the Sabbath is come, I this is the Sabbath day; that is not it; that's only a contemplative memory.
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But I would have you have a practicall memory; not onely to remember the duty, but remember for to doe it;
But I would have you have a practical memory; not only to Remember the duty, but Remember for to do it;
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for as the contemplative understanding hath a faculty of conserving its species; so the practicall understanding, hath a faculty of conserving its species too;
for as the contemplative understanding hath a faculty of conserving its species; so the practical understanding, hath a faculty of conserving its species too;
c-acp c-acp dt j n1 vhz dt n1 pp-f n-vvg vbz n1; av dt j n1, vhz dt n1 pp-f n-vvg vbz n1 av;
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as long as a man hath not this practicall memory, it is nothing.
as long as a man hath not this practical memory, it is nothing.
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Because he remembred not to shew mercy, Psal. 109. 16. marke, the Lord does not sinde fault with a man for not remembring of that duty,Because he remembered not to show mercy, Psalm 109. 16. mark, the Lord does not sinde fault with a man for not remembering of that duty,
c-acp pns31 vvd xx pc-acp vvi n1, np1 crd crd n1, dt n1 vdz xx vvd n1 p-acp dt n1 p-acp xx vvg pp-f d n1,
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for may be he did remember that, I but he did not remember to doe his duty;
for may be he did Remember that, I but he did not Remember to do his duty;
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this is a live memory, when a mans practicall memory is towards God and his wayes.
this is a live memory, when a men practical memory is towards God and his ways.
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Now when a man is made againe to remember God and all his holy wayes, now his memory must needs be made practicall.
Now when a man is made again to Remember God and all his holy ways, now his memory must needs be made practical.
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Thirdly, because this is the onely memory that represents things lively to the soule.
Thirdly, Because this is the only memory that represents things lively to the soul.
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I say when a man is made in some measure apt and inclined to remember God,
I say when a man is made in Some measure apt and inclined to Remember God,
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then and onely then does his memory represent God and his wayes lively to him;
then and only then does his memory represent God and his ways lively to him;
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ye know reason sayes the life of the memory must needs be in this, that it represents things lively and powerfully unto us;
you know reason Says the life of the memory must needs be in this, that it represents things lively and powerfully unto us;
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when it does not onely shew us what we doe remember, but it shewes it to the life;
when it does not only show us what we do Remember, but it shows it to the life;
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when it shewes it dully and bluntly and obscurely, that's with a kinde of forgetfulnesse;
when it shows it dully and bluntly and obscurely, that's with a kind of forgetfulness;
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then a man remembers it to the full, when a man remembers to the utmost of what he once knew;
then a man remembers it to the full, when a man remembers to the utmost of what he once knew;
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so that if a mans memory be alive, it must remember to the full in a perfect manner;
so that if a men memory be alive, it must Remember to the full in a perfect manner;
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as David sayes, I have remembred thy name O Lord in the night, and have kept thy Law;
as David Says, I have remembered thy name Oh Lord in the night, and have kept thy Law;
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Psal. 119. 55. that is, I remembred it, and remembred it to the full, I represented it powerfully to my selfe,
Psalm 119. 55. that is, I remembered it, and remembered it to the full, I represented it powerfully to my self,
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so that I made my selfe to keep thy Law by it. I affected my owne heart by what I did remember;
so that I made my self to keep thy Law by it. I affected my own heart by what I did Remember;
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as the Church sayes, my Ieule hath them s••ll in remembrance, & is humbled within me, Lam. 3. 20. well then ye see, that a lively memory is it that represents things lively to a man;
as the Church Says, my Ieule hath them s••ll in remembrance, & is humbled within me, Lam. 3. 20. well then you see, that a lively memory is it that represents things lively to a man;
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now when a man is made againe to remember God and his wayes, then and never till then does he represent God lively to himselfe.
now when a man is made again to Remember God and his ways, then and never till then does he represent God lively to himself.
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Those that have not this aptnesse wrought in them, may be they remember God now and then,
Those that have not this aptness wrought in them, may be they Remember God now and then,
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and the duties now and then, but they never remember them in a lively perfect manner.
and the duties now and then, but they never Remember them in a lively perfect manner.
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The use of this is, first, if this be the onely lively memory to be apt to remember God,
The use of this is, First, if this be the only lively memory to be apt to Remember God,
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then let us labour to get this same aptnesse into our mindes to remember God in all our wayes. Let us consider.
then let us labour to get this same aptness into our minds to Remember God in all our ways. Let us Consider.
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First because without this memory, all mens other cryes are nothing. Israel had a memory to remember God;
First Because without this memory, all men's other cries Are nothing. Israel had a memory to Remember God;
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they remembred that God was their Rock, and at the high God was their redeemer, Psal. 78. 35. but that remembrance was nothing.they remembered that God was their Rock, and At the high God was their redeemer, Psalm 78. 35. but that remembrance was nothing.
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So that if we be not thus mindfull of God, we are yet in our sinnes;
So that if we be not thus mindful of God, we Are yet in our Sins;
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as God tells Iudah. Because thou hast forgotten me, and cast me behinde thy back,
as God tells Iudah. Because thou hast forgotten me, and cast me behind thy back,
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therefore be are thou thy lewdnesse, Ezek. 23. 35. if a man were once pulled out of his sinnes,Therefore be Are thou thy Lewdness, Ezekiel 23. 35. if a man were once pulled out of his Sins,
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if he once had that true conviction, and godly sorrow, and reformation, and faith and amendment of life that is in being converted, the soule would have the lively remembrance of it still, to make him goe on as he hath begun,
if he once had that true conviction, and godly sorrow, and Reformation, and faith and amendment of life that is in being converted, the soul would have the lively remembrance of it still, to make him go on as he hath begun,
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and therefore if we have not this blessed remembrance yet in us, it is most plaine we are yet in our sinnes.
and Therefore if we have not this blessed remembrance yet in us, it is most plain we Are yet in our Sins.
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Thirdly, thy heart can never retaine Gods commandements without this same memory; as Solomon sayes;
Thirdly, thy heart can never retain God's Commandments without this same memory; as Solomon Says;
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My Sonne forget not my Law, but let thy heart keepe my Commandements, Prov. 3. 1. Fourthy, The want of this remembring of God is the cause of all sinne; My Son forget not my Law, but let thy heart keep my commandments, Curae 3. 1. Fourthy, The want of this remembering of God is the cause of all sin;
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Moses speaking of all the sinnes of Israel, sayes he, they have forgotten the God that formed them, Deut. 32. 18. so againe in another place;Moses speaking of all the Sins of Israel, Says he, they have forgotten the God that formed them, Deuteronomy 32. 18. so again in Another place;
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they have perverted their way, they have forgotten the Lord, Jer. 3. 21. so againe it is said in the Booke of the Judges, the Children of Israel did evill in the sight of the Lord, they have perverted their Way, they have forgotten the Lord, Jer. 3. 21. so again it is said in the Book of the Judges, the Children of Israel did evil in the sighed of the Lord,
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and forgot him, Judg. 3. 7.and forgotten him, Judges 3. 7.
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Fourthly, the want of this memory, is the high way to destruction, the Lord will destroy them, that forget him;
Fourthly, the want of this memory, is the high Way to destruction, the Lord will destroy them, that forget him;
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that doe not remember to feare him, that doe not presse it upon their minds still to regard him;
that do not Remember to Fear him, that do not press it upon their minds still to regard him;
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the Lord will in the end, destroy all such people;
the Lord will in the end, destroy all such people;
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as he sayes, Israel hath forgotten his maker, therefore I will kindle afire, that shall devour them, Hos. 8. 14. Beloved how doe we looke that God should remembers us, if we will forget him. I will utterly forget you. Jer. 23. 39.
as he Says, Israel hath forgotten his maker, Therefore I will kindle afire, that shall devour them, Hos. 8. 14. beloved how do we look that God should remembers us, if we will forget him. I will utterly forget you. Jer. 23. 39.
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Secondly, another use is to shew you, how ye may get alive memory. There be seven causes of it.
Secondly, Another use is to show you, how you may get alive memory. There be seven Causes of it.
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The first, is a true knowledge of God. I told you remembrance is most properly in the understanding;
The First, is a true knowledge of God. I told you remembrance is most properly in the understanding;
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now looke how a man understands God, so he does remember; if a man know God onely literally, he remembers him no otherwise;
now look how a man understands God, so he does Remember; if a man know God only literally, he remembers him not otherwise;
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but if a man know God aright, then he remembers him aright. The understanding can keepe no other species then it hath;
but if a man know God aright, then he remembers him aright. The understanding can keep no other species then it hath;
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if it have a saving knowledge of God, then it hath saving species of God; no man can have other money in his purse, then he puts into his purse.
if it have a Saving knowledge of God, then it hath Saving species of God; no man can have other money in his purse, then he puts into his purse.
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If he would have Gold in his purse, he must put Gold into his purse;
If he would have Gold in his purse, he must put Gold into his purse;
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so if we would remember God aright, let us labour to get a right knowledge of him.
so if we would Remember God aright, let us labour to get a right knowledge of him.
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I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou mayst remember, &c. Ezek. 16. 62. 63.I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou Mayest Remember, etc. Ezekiel 16. 62. 63.
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Secondly, a new and a true heart; mens memories ever follow the nature of their hearts;
Secondly, a new and a true heart; men's memories ever follow the nature of their hearts;
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they ever will remember that their memory is set to; let a man be proud, he will ever remember his respect;
they ever will Remember that their memory is Set to; let a man be proud, he will ever Remember his respect;
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let him doe any thing that seemes to deserve praise, he will ever remember to jet himselfe;
let him do any thing that seems to deserve praise, he will ever Remember to jet himself;
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let him be at any time disparaged, he will ever remember to be very much stirred;
let him be At any time disparaged, he will ever Remember to be very much stirred;
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so let a man be covetous, he will ever remember his profit, he will remember never to goe against his profit, if he can otherwise choose;
so let a man be covetous, he will ever Remember his profit, he will Remember never to go against his profit, if he can otherwise choose;
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what ever he forgets, he will not forget that;
what ever he forgets, he will not forget that;
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so let a man be Bookish, let a mans lusts be to have learning, he will be sure to remember that;
so let a man be Bookish, let a men Lustiest be to have learning, he will be sure to Remember that;
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now if a mans heart be set truly towards God, this will draw his minde towards God,
now if a men heart be Set truly towards God, this will draw his mind towards God,
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now he will remember to please God, to have his heart in a sweet frame;
now he will Remember to please God, to have his heart in a sweet frame;
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if he sinde any distemper in his heart, he will remember to remove that if he can possibly;
if he sinde any distemper in his heart, he will Remember to remove that if he can possibly;
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when the heart is upright, it runnes thus;
when the heart is upright, it runs thus;
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we will remember thy love more then wine, the upright love thee, Cant. 1. 4. so that if we would remember God with this alive memory, we must get an upright heart.we will Remember thy love more then wine, the upright love thee, Cant 1. 4. so that if we would Remember God with this alive memory, we must get an upright heart.
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Thirdly, a cleare and a distinct estate before God;
Thirdly, a clear and a distinct estate before God;
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as long as a man is confused in his conscience, he knowes not what to make of himselfe;
as long as a man is confused in his conscience, he knows not what to make of himself;
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this breakes the neck of true memory; methodus est mater memoriae, distinctnesse is the mother of memory as we say.
this breaks the neck of true memory; Method est mater Memoriae, distinctness is the mother of memory as we say.
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Let a man be confused in his notions, this spoileth all memory;
Let a man be confused in his notions, this spoileth all memory;
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so it is here, as long as we are confused in our consciences, we know not where we are; we cannot remember God;
so it is Here, as long as we Are confused in our Consciences, we know not where we Are; we cannot Remember God;
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we know not what to call to minde; his justice or his mercy, his promises or his threatnings;
we know not what to call to mind; his Justice or his mercy, his promises or his threatenings;
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as David when he was to seeke at one time, he could not remember God to any purpose, I remembred God and was troubled sayes he, Psal. 77. 3. He was troubled horribly in remembring of him;
as David when he was to seek At one time, he could not Remember God to any purpose, I remembered God and was troubled Says he, Psalm 77. 3. He was troubled horribly in remembering of him;
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like a man in his wooing, he is troubled to remember ought;
like a man in his wooing, he is troubled to Remember ought;
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now when a man hath cleared up his Estate, it's strange to see how cleare he is in his Prayers,
now when a man hath cleared up his Estate, it's strange to see how clear he is in his Prayers,
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how cleare in his conscience, cleare in his apprehensions, where as another man knows not where he is;
how clear in his conscience, clear in his apprehensions, where as Another man knows not where he is;
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so that if we would remember God in all our wayes, let us labour to cleare up our estates;
so that if we would Remember God in all our ways, let us labour to clear up our estates;
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this will help us to remember him a thousand times better then ever we did before;
this will help us to Remember him a thousand times better then ever we did before;
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then we shall see his promises distinctly, and every thing distinctly. Fourthly, a delight in good wayes;
then we shall see his promises distinctly, and every thing distinctly. Fourthly, a delight in good ways;
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this is a very admirable help of memory;
this is a very admirable help of memory;
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what's the reason, we are apt to forget any thing, but because we do not regard it;
what's the reason, we Are apt to forget any thing, but Because we do not regard it;
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the more the mind regards any thing, the more it remembers it;
the more the mind regards any thing, the more it remembers it;
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as the Prophet sayes, I will delight my selfe in thy Statutes, I will not forget thy word, Psal. 119. 16. And so for hope too. Ps. 78. 7.
as the Prophet Says, I will delight my self in thy Statutes, I will not forget thy word, Psalm 119. 16. And so for hope too. Ps. 78. 7.
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Fifthly, meditation is another cause of this remembring of God;
Fifthly, meditation is Another cause of this remembering of God;
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meditationes salvant memoriam sayes Aristotle. the more a man thinkes of a thing, it is the deeper in his minde;Meditationes salvant memoriam Says Aristotle. the more a man thinks of a thing, it is the Deeper in his mind;
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when the good man had said, he would remember Gods workes, Psal. 77. 11. O sayes he, I will meditate of them, verse 12. Sixthly, the rubbing up of our memories.
when the good man had said, he would Remember God's works, Psalm 77. 11. O Says he, I will meditate of them, verse 12. Sixthly, the rubbing up of our memories.
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The memory is a very lazie faculty, if it be not every foot rubbed up, it will be forgetfull;
The memory is a very lazy faculty, if it be not every foot rubbed up, it will be forgetful;
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therefore we should rub up our minds, if we see them ready to let his word slip, we must call it back againe;
Therefore we should rub up our minds, if we see them ready to let his word slip, we must call it back again;
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as the Lord sayes, remember this and shew your selves men, bring it to mind O ye transgressors, I sa. 46. 8. our memories are naturally exceeding slippery, they are apt to leake out that which is good;
as the Lord Says, Remember this and show your selves men, bring it to mind Oh you transgressors, I sa. 46. 8. our memories Are naturally exceeding slippery, they Are apt to leak out that which is good;
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and therefore we should take paines with our mindes, as the Apostle speakes;
and Therefore we should take pains with our minds, as the Apostle speaks;
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therefore we ought to give the more earnest heed to the things that we have heard, Therefore we ought to give the more earnest heed to the things that we have herd,
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least at any time we let them slip, Heb. 2. 1. Seventhly, and lastly, which is the maine of all, and that is the holy Ghost. lest At any time we let them slip, Hebrew 2. 1. Seventhly, and lastly, which is the main of all, and that is the holy Ghost.
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But the comforter which is the holy Ghost, whom the Father will send in my name, he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you, John. 14. 26.But the comforter which is the holy Ghost, whom the Father will send in my name, he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you, John. 14. 26.
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