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A SERMON OF The use and benefit of Divine Meditation. HAGGAI. 1.5. Now therfore saith the Lord of Hosts, Consider your wayes.
A SERMON OF The use and benefit of Divine Meditation. CHAGGAI. 1.5. Now Therefore Says the Lord of Hosts, Consider your ways.
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THe Prophet reproveth the people because they could finde in their hearts to mind their own houses and yet were carelesse of the house of the Lord :
THe Prophet Reproveth the people Because they could find in their hearts to mind their own houses and yet were careless of the house of the Lord:
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the Lord had sent a drought and a famine, and sundry punishments upon them for this thing,
the Lord had sent a drought and a famine, and sundry punishments upon them for this thing,
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and yet they laid it not to heart; and therefore he sends Haggai the Prophet unto them to call them to repentance;
and yet they laid it not to heart; and Therefore he sends Chaggai the Prophet unto them to call them to Repentance;
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and (which is an admirable course, and little thought of in the world) he begins with holy meditation and consideration:
and (which is an admirable course, and little Thought of in the world) he begins with holy meditation and consideration:
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Now therefore thus saith the Lord, consider your wayes ; that is, both in regard of the course of them, your wicked wayes;Now Therefore thus Says the Lord, Consider your ways; that is, both in regard of the course of them, your wicked ways;
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and also in regard of the bitter fruit of them, your wretched and unprosperous wayes. Here be two things very remarkable according to the Text;
and also in regard of the bitter fruit of them, your wretched and unprosperous ways. Here be two things very remarkable according to the Text;
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1. The repetition and inforcing of it again;
1. The repetition and enforcing of it again;
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for he urgeth it again, Consider your wayes, in the seventh verse. 2. The benefit that came by it; it brought them to repentance;
for he urges it again, Consider your ways, in the seventh verse. 2. The benefit that Come by it; it brought them to Repentance;
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for they all obeyed the voyce of the Lord, and the words of the Prophet, verse 12. So that the Doctrine from hence is this, that, Serious meditation of our sins by the Word, is a speciall means to make men repent.
for they all obeyed the voice of the Lord, and the words of the Prophet, verse 12. So that the Doctrine from hence is this, that, Serious meditation of our Sins by the Word, is a special means to make men Repent.
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Meditation is a setled exercise of the mind for a further inquiry of the truth, and so affecting the heart therewith;
Meditation is a settled exercise of the mind for a further inquiry of the truth, and so affecting the heart therewith;
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and therefore there bee foure things in meditation.
and Therefore there be foure things in meditation.
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The first is an exercise of the mind, not barely closing with the truth, and assenting unto it,
The First is an exercise of the mind, not barely closing with the truth, and assenting unto it,
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and seeing it, and there rests; but it looketh on every side of the truth: I thought upon my wayes, and turned my feet unto thy Testimonies, Psal. 119.59. saith David ;
and seeing it, and there rests; but it looks on every side of the truth: I Thought upon my ways, and turned my feet unto thy Testimonies, Psalm 119.59. Says David;
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that is, I looked on my wayes on both sides, above and beneath;
that is, I looked on my ways on both sides, above and beneath;
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it's taken from curious works, which are the same on both sides, so that they which work them, must often turne them on every side; used Exod. 38.23. as being workes with two faces, as one well observes:
it's taken from curious works, which Are the same on both sides, so that they which work them, must often turn them on every side; used Exod 38.23. as being works with two faces, as one well observes:
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so it was with David, I turned my wayes up-side downe, and looked every way upon them:
so it was with David, I turned my ways upside down, and looked every Way upon them:
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thou never meditatest, unlesse thou look on thy wayes on both sides with all circumstances. An elegant phrase we have, Dan. 12.4. Many shall run to and fro, and knowledge shall abound, and be increased.
thou never meditatest, unless thou look on thy ways on both sides with all Circumstances. an elegant phrase we have, Dan. 12.4. Many shall run to and from, and knowledge shall abound, and be increased.
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[ Run to and fro ] what is that? It is not the bodily removing of man from one place to another so much,[ Run to and from ] what is that? It is not the bodily removing of man from one place to Another so much,
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as busie stirring of the mind from one truth to another, so that it seeth the whole selvedge and compasse of the truth:
as busy stirring of the mind from one truth to Another, so that it sees the Whole selvedge and compass of the truth:
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thou wilt never get the truth to be meditated of, till thou runne to and fro in it, meditate it on this side,
thou wilt never get the truth to be meditated of, till thou run to and from in it, meditate it on this side,
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and meditate it on that side, looke on it in every nook of it.
and meditate it on that side, look on it in every nook of it.
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Meditation is like perambulation when men go the bounds of the Parish, they goe in every part of it,
Meditation is like perambulation when men go the bounds of the Parish, they go in every part of it,
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and in every skirt of it:
and in every skirt of it:
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so meditation is the perambulation of the soule, when the soule lookes how far sinne goes,
so meditation is the perambulation of the soul, when the soul looks how Far sin Goes,
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how far the flesh goes, how far the wrath of God against it goes.
how Far the Flesh Goes, how Far the wrath of God against it Goes.
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Secondly, as it is an exercise, so it is a setled exercise, it is not a sudden flash of a mans conceit,
Secondly, as it is an exercise, so it is a settled exercise, it is not a sudden flash of a men conceit,
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but it, dwels upon a truth.
but it, dwells upon a truth.
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When a man is in a deep meditation upon a thing he neither sees nor hears, nor attends any thing else;
When a man is in a deep meditation upon a thing he neither sees nor hears, nor attends any thing Else;
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the stream of the heart is setled upon the truth received;
the stream of the heart is settled upon the truth received;
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The word of God abides in you, and you have overcome the world, 1 Ioh. 2.14.The word of God abides in you, and you have overcome the world, 1 John 2.14.
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How came these young men to overcome Satan? Not by looking into the word, or onely thinking of the word;
How Come these young men to overcome Satan? Not by looking into the word, or only thinking of the word;
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but by letting the Word abide in them. When a man hath been offered an injury, his heart is alwayes setled upon it;
but by letting the Word abide in them. When a man hath been offered an injury, his heart is always settled upon it;
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when he eates, his mind runnes on the injury; when he walkes, and talkes, still his mind runnes on the injury:
when he eats, his mind runs on the injury; when he walks, and talks, still his mind runs on the injury:
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so thy heart must goe on the truth 2 Tim. 3. Continue in the things thou hast learned :
so thy heart must go on the truth 2 Tim. 3. Continue in the things thou hast learned:
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that is, take up thy mansion house in them. A wicked man may turn into the word sometimes to think of it;
that is, take up thy mansion house in them. A wicked man may turn into the word sometime to think of it;
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but it is as a man goes into another mans house: there is not his dwelling.
but it is as a man Goes into Another men house: there is not his Dwelling.
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Thirdly it is to make a further inquiry : Meditation doth not onely settle upon the truth knowne;
Thirdly it is to make a further inquiry: Meditation does not only settle upon the truth known;
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but it also would faine know more of those truths, that are subjected to it;
but it also would feign know more of those truths, that Are subjected to it;
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as a man without may see the out side of the house, but he cannot see the roomes within,
as a man without may see the out side of the house, but he cannot see the rooms within,
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unlesse hee come nigh, and draw the latch, and come into the house, and goe into the roomes, and look about them.
unless he come High, and draw the latch, and come into the house, and go into the rooms, and look about them.
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Meditation pulls the latch of the truth, and lookes into every closet, and every cubboard, and every angle of it.
Meditation pulls the latch of the truth, and looks into every closet, and every cubboard, and every angle of it.
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Here is my sin here is my uncleannesse, and here is Gods anger, here is the wofull evill that will follow upon it,
Here is my since Here is my uncleanness, and Here is God's anger, Here is the woeful evil that will follow upon it,
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and here is a remedy against it. Meditation searches into all the lofts and closets of the truth.
and Here is a remedy against it. Meditation Searches into all the lofts and closets of the truth.
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The entrance of thy word giveth understanding unto the simple, Psal. 119.30. The ingresse (as one expounds it) or going into thy word, gives understanding;The Entrance of thy word gives understanding unto the simple, Psalm 119.30. The ingress (as one expounds it) or going into thy word, gives understanding;
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the wicked stand looking upon the truth without the doores, but it is the ingresse, or going into the truth, that gives understanding.
the wicked stand looking upon the truth without the doors, but it is the ingress, or going into the truth, that gives understanding.
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Indeede the truth is like a neat palace, (saith Chrysostome ) the Spirit of God is like the light of the Sunne that shineth into it;
Indeed the truth is like a neat palace, (Says Chrysostom) the Spirit of God is like the Light of the Sun that shines into it;
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the wicked they stand without, like fooles peeping in at the windowes, and there bee many thousands of pearles that are not manifest unto them:
the wicked they stand without, like Fools peeping in At the windows, and there be many thousands of Pearls that Are not manifest unto them:
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The house seems dark to them that stand without.
The house seems dark to them that stand without.
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Thou must enter into the word, and into every particular truth in it, and goe up staires,
Thou must enter into the word, and into every particular truth in it, and go up stairs,
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and downstaires, and have an eye into every roome.
and downstaires, and have an eye into every room.
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There thou shalt find humility, there contrition, there conversion, there Christ and his Spirit in one closet, there all his Jewels in that, and that box; all is manifest within doores.
There thou shalt find humility, there contrition, there conversion, there christ and his Spirit in one closet, there all his Jewels in that, and that box; all is manifest within doors.
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Fourthly, it labours to affect the heart ;
Fourthly, it labours to affect the heart;
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it doth not onely labour to know more and more of the truth, but also it labours to bring it home to the heart.
it does not only labour to know more and more of the truth, but also it labours to bring it home to the heart.
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The good woman considers a field and buyes it. Prov. 31.16.The good woman considers a field and buys it. Curae 31.16.
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that is, (saith Ambrose ) the good Christian soule, if in civilitie, then much more in Divinity, considers the truth and buyes it, he taketh it for his own, and appropriates it unto himselfe;
that is, (Says Ambrose) the good Christian soul, if in civility, then much more in Divinity, considers the truth and buys it, he Takes it for his own, and appropriates it unto himself;
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Lo this (saith Eliphas) wee have searched out: so it is, beare it, and know it for thy selfe, Job 5.27.Lo this (Says Eliphaz) we have searched out: so it is, bear it, and know it for thy self, Job 5.27.
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When thou canst say of the truth loe this it is, we have searched it out;
When thou Canst say of the truth lo this it is, we have searched it out;
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I have dived into it, perused it, so it is, even so indeed:
I have dived into it, perused it, so it is, even so indeed:
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all this is, that thou mayest apply it unto thy selfe, and know it for thy good.
all this is, that thou Mayest apply it unto thy self, and know it for thy good.
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The first Reason is, because meditation musters up all weapons, and gathers all forces of arguments for to presse the same, and lay them heavie upon the heart:
The First Reason is, Because meditation musters up all weapons, and gathers all forces of Arguments for to press the same, and lay them heavy upon the heart:
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This usurie is spirituall and good, when meditation, like usurers, who grinde and suck the bloud of the needy,
This Usury is spiritual and good, when meditation, like usurers, who grind and suck the blood of the needy,
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and are not content with their principall, but will have consideration for every pound they lay out yea for every shilling,
and Are not content with their principal, but will have consideration for every pound they lay out yea for every shilling,
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and that for every week and every month, and every quarter, and every yeare: the poore man could bee content to pay the principall;
and that for every Week and every Monn, and every quarter, and every year: the poor man could be content to pay the principal;
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but to exact use upon use, this kills him; so meditation exacteth upon the soul and holdeth it to use upon use.
but to exact use upon use, this kills him; so meditation exacteth upon the soul and holds it to use upon use.
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You have committed evill in a corner, but you shall not carry it away so. Item, it was against the knowledge of God revealed ; Item, against many mercies received ;You have committed evil in a corner, but you shall not carry it away so. Item, it was against the knowledge of God revealed; Item, against many Mercies received;
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Item, against many judgements threatned, against many checks of conscience, against many vows and promises ; remember that, O my soul.
Item, against many Judgments threatened, against many Checks of conscience, against many vows and promises; Remember that, Oh my soul.
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Item, for that, and Item for this ;
Item, for that, and Item for this;
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Item for every lust, and every circumstance, thus oft, and in this place, an• at that time, in that manner. So meditated the prodigall.
Item for every lust, and every circumstance, thus oft, and in this place, an• At that time, in that manner. So meditated the prodigal.
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Looke as it is in warres; were there but many scores come against an Army, they might be conquered: Look as it is in wars; were there but many scores come against an Army, they might be conquered:
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or many hundreds, they mighr be resisted;
or many hundreds, they mighr be resisted;
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but if many thousands should come against a small army, it would be in danger indeed.
but if many thousands should come against a small army, it would be in danger indeed.
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Meditation leavieth a whole Army of arguments, a whole Army of curses, miseries, judgements, commandements against the soul:
Meditation leavieth a Whole Army of Arguments, a Whole Army of curses, misery's, Judgments, Commandments against the soul:
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how ever one misery or plague will not knock it down, but the soule may brook it, and goe away with it:
how ever one misery or plague will not knock it down, but the soul may brook it, and go away with it:
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but meditation brings a great Armado of arguments, and tells the soule God is against thee, and against thy wayes:
but meditation brings a great Armado of Arguments, and tells the soul God is against thee, and against thy ways:
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God is against thee where ever thou art, or what ever thou doest.
God is against thee where ever thou art, or what ever thou dost.
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Then the heart begins to cry out, as Elisha his servant did, Master, what shall wee doe? 2 Kings 6.15.
Then the heart begins to cry out, as Elisha his servant did, Master, what shall we do? 2 Kings 6.15.
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So many horses against us, so many charets, and so many men against us? Master, what shall we doe? so many sinnes,
So many Horses against us, so many charets, and so many men against us? Master, what shall we do? so many Sins,
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and so heynous, so many judgements and so heavie, and so many evils and spirituall maladies!
and so heinous, so many Judgments and so heavy, and so many evils and spiritual maladies!
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Oh, what shall I doe to be saved!
O, what shall I do to be saved!
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that I should commit sinne against a God that hath damned innumerable Angels, millions of Kings, Princes, and Nobles!
that I should commit sin against a God that hath damned innumerable Angels, millions of Kings, Princes, and Nobles!
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that I should commit it against this God, so mercifull to me, so gracious, so patient, so good to my soule!
that I should commit it against this God, so merciful to me, so gracious, so patient, so good to my soul!
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that I, wretched rebell, should for a cup of drink refuse heaven!
that I, wretched rebel, should for a cup of drink refuse heaven!
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for a lust not worth a straw under my foot, cast off Christ, and grace and all!
for a lust not worth a straw under my foot, cast off christ, and grace and all!
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how shall I doe? Then the soule stands in a maze.
how shall I do? Then the soul Stands in a maze.
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The second Reason is, because meditation having bundled up all Items against the soule, and brought in all bills of account, it fastens sin upon the soule ▪ I meane it makes the soule feele it,
The second Reason is, Because meditation having bundled up all Items against the soul, and brought in all bills of account, it fastens since upon the soul ▪ I mean it makes the soul feel it,
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so that it must needs be convinced without any evasion. Meditation deals with a man as Elisha dealt with the messengers of King Joram ;
so that it must needs be convinced without any evasion. Meditation deals with a man as Elisha dealt with the messengers of King Jhoram;
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the murderer he was comming to doe mischeife to the Prophet, and the Prophet did shut the door,
the murderer he was coming to do mischief to the Prophet, and the Prophet did shut the door,
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and held him fast at the door, 2 Kings 6.32. and then he made him know that the evill was from the Lord, before he could stirre:
and held him fast At the door, 2 Kings 6.32. and then he made him know that the evil was from the Lord, before he could stir:
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so meditation, when the soule would fain out of doores into i•s old course againe, it shuts the doore upon it,
so meditation, when the soul would fain out of doors into i•s old course again, it shuts the door upon it,
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and holds it fast Meditation tells the soule, this evill is from the Lord upon thee, O my soule,
and holds it fast Meditation tells the soul, this evil is from the Lord upon thee, Oh my soul,
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if tho• stirre in or out upon this or that lust any more ▪ this evill that curse, that vengeance and damnation;
if tho• stir in or out upon this or that lust any more ▪ this evil that curse, that vengeance and damnation;
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if ever thou stirre forth, thou loses• thy mercy, thou losest Christ, thou losest all possibility of comfort. Stirre not out;
if ever thou stir forth, thou loses• thy mercy, thou losest christ, thou losest all possibility of Comfort. Stir not out;
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if thou dost, thou wilt roe it.
if thou dost, thou wilt roe it.
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Sometimes when men heare the Word, they go away touched, they resolve not to commit sinne again as they have done;
Sometime when men hear the Word, they go away touched, they resolve not to commit sin again as they have done;
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yet when they are gone, it works not, but the heart recoyles again, and turnes to its old passe.
yet when they Are gone, it works not, but the heart recoils again, and turns to its old pass.
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The Reason is, because they meditate not upon the Word, they fasten it not upon their consciences.
The Reason is, Because they meditate not upon the Word, they fasten it not upon their Consciences.
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It is with the Word as it is with a salve :
It is with the Word as it is with a salve:
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if a man that hath never so good a salve that will heal any thing in foure and twenty houres,
if a man that hath never so good a salve that will heal any thing in foure and twenty hours,
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if a man should do nothing but lay it to the wound, and take it off, lay it on and take it off, it will not heale the wound: and no marvell.
if a man should do nothing but lay it to the wound, and take it off, lay it on and take it off, it will not heal the wound: and no marvel.
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Why? hee will not let it lie on, the best salve will not heal the soare nor eate out the corruption,
Why? he will not let it lie on, the best salve will not heal the soare nor eat out the corruption,
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unlesse it be bound on and let lie: so it is with the Word, many a soule heares it;
unless it be bound on and let lie: so it is with the Word, many a soul hears it;
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heart, conscience, affections, all toucht: but when he is gone out of the Church, all is gone his affections die, his heart dies, and his conscience becomes unfruitfull.heart, conscience, affections, all touched: but when he is gone out of the Church, all is gone his affections die, his heart die, and his conscience becomes unfruitful.
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Why? he is still removing of the salve, and will not let it lie on,
Why? he is still removing of the salve, and will not let it lie on,
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and therefore the Word over-powers not his corruptions; the Word is like the salve; conviction of conscience is like the laying on of the salve;
and Therefore the Word overpowers not his corruptions; the Word is like the salve; conviction of conscience is like the laying on of the salve;
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meditation the binding of it to the soare.meditation the binding of it to the soare.
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St James compares a slight hearer to a man that looks into a glasse, who soon forgets his visage;
Saint James compares a slight hearer to a man that looks into a glass, who soon forgets his visage;
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but a good hearer doth two things:
but a good hearer does two things:
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First, hee stoops down and looks into it, to take a perfect view of his estate;
First, he stoops down and looks into it, to take a perfect view of his estate;
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Secondly, he continues looking into it, James 1.25. he doth not leave the glasse behind him, but he carrieth away the glasse with him:
Secondly, he continues looking into it, James 1.25. he does not leave the glass behind him, but he Carrieth away the glass with him:
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This man shall be blessed in his deed. This man shall be blessed in his deed.
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If the pills be never so bitter, yet let a man swallow them speedily, there is no great distaste;
If the pills be never so bitter, yet let a man swallow them speedily, there is no great distaste;
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but if a man chew a pill, it will make him deadly sick. Thy sinnes are like those pills, they go down very pleasingly, because thou swallowest them:
but if a man chew a pill, it will make him deadly sick. Thy Sins Are like those pills, they go down very pleasingly, Because thou swallowest them:
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thou swallowest down thine oathes, lies, ignorance, pride, thou swallowest downe the threats of the Lord;
thou swallowest down thine Oaths, lies, ignorance, pride, thou swallowest down the Treats of the Lord;
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but if thou wouldest chew these bitter pills, and meditate and ruminate, and chew the cud, drunkennesse would be as bitter as hell;
but if thou Wouldst chew these bitter pills, and meditate and ruminate, and chew the cud, Drunkenness would be as bitter as hell;
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swearing, and security, and Sabbath-breaking, would be as bitter as wormwood;
swearing, and security, and Sabbath-breaking, would be as bitter as wormwood;
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thou durst not go on in them, they would make thee look sourly upon them for ever:
thou durst not go on in them, they would make thee look sourly upon them for ever:
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like a man that hath chewed a pill, he can hardly ever see a pill, but his stomach riseth against it.
like a man that hath chewed a pill, he can hardly ever see a pill, but his stomach Riseth against it.
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Behold, I will hedge up thy way with thornes, Hosea 2.6. I will not be so precise (saith the heart) I will goe on as I have done, I will goe after these and these courses;Behold, I will hedge up thy Way with thorns, Hosea 2.6. I will not be so precise (Says the heart) I will go on as I have done, I will go After these and these courses;
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I will hedge up thy way with thorns (saith God;) meditation is Gods instrument,I will hedge up thy Way with thorns (Says God;) meditation is God's Instrument,
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and sets a thorne in the way to every sinne, to bring the heart backe again.
and sets a thorn in the Way to every sin, to bring the heart back again.
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Would the heart lash out into luke-warmnesse? Meditation sets a thorn in the way; God will spue thee out of his mouth:
Would the heart lash out into lukewarmness? Meditation sets a thorn in the Way; God will spue thee out of his Mouth:
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Would the heart sally forth into any sinne? Meditation sets a thorn in the way, Cursed ar• thou if thou dost erre from Gods Commandements.
Would the heart sally forth into any sin? Meditation sets a thorn in the Way, Cursed ar• thou if thou dost err from God's commandments.
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The heart cannot step forth into any lust;
The heart cannot step forth into any lust;
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but meditation meets it with a thorn, this curse, and that curse, this plague, and that Plague:
but meditation meets it with a thorn, this curse, and that curse, this plague, and that Plague:
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Would the heart reach at mercy in its sinne? Meditation pricks it from it; mercie is vengeance unto thee, so long as thou hankrest after sinne.
Would the heart reach At mercy in its sin? Meditation pricks it from it; mercy is vengeance unto thee, so long as thou hankrest After sin.
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Would the heart reach after Christ in his sinne? Meditation pushes it backe with a thorn:
Would the heart reach After christ in his sin? Meditation pushes it back with a thorn:
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No Christ for thee, but a severe judge, so long as thou itchest after thy vanities.
No christ for thee, but a severe judge, so long as thou itchest After thy vanities.
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What shall wee think of them then, which are loth to practise this dutie? Most men are loth,
What shall we think of them then, which Are loath to practise this duty? Most men Are loath,
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though they be willing enough to meditate on their worldly affaires.
though they be willing enough to meditate on their worldly affairs.
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The Mariner meditates and considers his course by his Compass, or else hee might soon runne on the quick-sands;
The Mariner meditates and considers his course by his Compass, or Else he might soon run on the quicksands;
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a Pilgrime is full of thoughts, what? am I in my right way ? He never comes to a doubtfull turning,
a Pilgrim is full of thoughts, what? am I in my right Way? He never comes to a doubtful turning,
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but he stands in a study & muses, O which is my right way? The Merchant meditates,
but he Stands in a study & muses, Oh which is my right Way? The Merchant meditates,
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and his minde runnes on his Count-book, or else he is soone bankrupt : The voluptuous man, his thoughts run on his pleasures:
and his mind runs on his Account-book, or Else he is soon bankrupt: The voluptuous man, his thoughts run on his pleasures:
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the drunkards on his cups, the proud mans on his credit.
the drunkards on his cups, the proud men on his credit.
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But it is one thing to looke to that which is thine, and another thing to looke to thy selfe, Take heed to your selves saith the Lord, Deut. 11.16. Deut. 12.30. Deut. 4.9. Exod. 34.12. as if he should say, think on thy selfe and of thy poor soul;
But it is one thing to look to that which is thine, and Another thing to look to thy self, Take heed to your selves Says the Lord, Deuteronomy 11.16. Deuteronomy 12.30. Deuteronomy 4.9. Exod 34.12. as if he should say, think on thy self and of thy poor soul;
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let thy meditation run on thy poore soule.
let thy meditation run on thy poor soul.
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The heart is untoward unto this duty, and as unwilling as a Bear to be brought to the stake:
The heart is untoward unto this duty, and as unwilling as a Bear to be brought to the stake:
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the Beare would rather be rambling abroad then be baited:
the Bear would rather be rambling abroad then be baited:
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so men had rather let their hearts ramble about any thing, then bait them for their sinnes:
so men had rather let their hearts ramble about any thing, then bait them for their Sins:
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yea men scoffe at it, saying, shall we alwayes be poring on our sins? shall wee run mad? shall we drive our selves to despaire? cannot men keep themselves well while they are well?
yea men scoff At it, saying, shall we always be poring on our Sins? shall we run mad? shall we drive our selves to despair? cannot men keep themselves well while they Are well?
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The poore man he hath no time for this tedious duty: the rich man, he needs it not, the wicked they dare not; so no man will:
The poor man he hath no time for this tedious duty: the rich man, he needs it not, the wicked they Dare not; so no man will:
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No man repented him of his wickednesse, saying, What have I done? Ier. 8.6.No man repented him of his wickedness, saying, What have I done? Jeremiah 8.6.
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No man would meditate and thinke with himselfe, what is my case? how stands my condition before God? what evill have I done? In the Ark,
No man would meditate and think with himself, what is my case? how Stands my condition before God? what evil have I done? In the Ark,
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and in the old law, if there were any beast that chewed not the cud, it was a signe of an unclean beast:
and in the old law, if there were any beast that chewed not the cud, it was a Signen of an unclean beast:
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the word implies the bringing up of their meat into their mouthes again, and sitting downe to chew it again.
the word Implies the bringing up of their meat into their mouths again, and sitting down to chew it again.
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But now men like unclean beasts, swallow downe the food of their soules unchewed, and will not meditate thereof, that it may turne to good nutriment;
But now men like unclean beasts, swallow down the food of their Souls unchewed, and will not meditate thereof, that it may turn to good nutriment;
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but like Cormorants, they take it downe by whole-sale, and are never the better.
but like Cormorants, they take it down by wholesale, and Are never the better.
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So the Word is to them as the Quailes to the Israelites, while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against them,
So the Word is to them as the Quails to the Israelites, while the Flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against them,
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and smote them with a very great plague, Num. 11.33. so the Word of God sticks in their teeth;
and smote them with a very great plague, Num. 11.33. so the Word of God sticks in their teeth;
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ere they chew it, or meditate upon it, the wrath of God fals upon them,
ere they chew it, or meditate upon it, the wrath of God falls upon them,
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and strikes them with a very great plague of hardnesse of heart, and leannesse of soule.
and strikes them with a very great plague of hardness of heart, and leanness of soul.
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But the truth is, you that will not now see your sinnes, nor meditate on them, you shall see them,
But the truth is, you that will not now see your Sins, nor meditate on them, you shall see them,
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and meditate on nothing but on feare.
and meditate on nothing but on Fear.
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Lord, when thy hand is lifted up, they will not see, but they shall see and be ashamed, Esay 26.11.Lord, when thy hand is lifted up, they will not see, but they shall see and be ashamed, Isaiah 26.11.
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Now the Lets of serious meditation are, First, vain company. When Peter saw the people touched, Acts 2.37. he said unto them, Save your selves from this untoward generation, vers.
Now the Lets of serious meditation Are, First, vain company. When Peter saw the people touched, Acts 2.37. he said unto them, Save your selves from this untoward generation, vers.
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40. as if he should say, If you love your selves, God hath touched your hearts, suffer not Satan and these wicked instruments, to steale away these impressions of terror from your soules.
40. as if he should say, If you love your selves, God hath touched your hearts, suffer not Satan and these wicked Instruments, to steal away these impressions of terror from your Souls.
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If ever you love your soules, sort not your selves with this untoward generation.
If ever you love your Souls, sort not your selves with this untoward generation.
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See as it humbles you, so let meditation follow upon it, so that it may still humble you.
See as it humbles you, so let meditation follow upon it, so that it may still humble you.
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Ill company brings a man to the gallowes (as the proverb is) and ill company will bring a man to hell (say It) and meditation cannot be admitted to it.
Ill company brings a man to the gallows (as the proverb is) and ill company will bring a man to hell (say It) and meditation cannot be admitted to it.
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David would not have a wicked man to abide in his sight, when he was to meditate:David would not have a wicked man to abide in his sighed, when he was to meditate:
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he wisht that there were never a wicked man in the world; much lesse would he keep company with them.
he wished that there were never a wicked man in the world; much less would he keep company with them.
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My meditation of him shall be sweet; My meditation of him shall be sweet;
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let the sinners be consumed out of the earth, and let the wicked be no more:
let the Sinners be consumed out of the earth, and let the wicked be no more:
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Blesse thou the Lord, O my soul, Psal. 104.35.Bless thou the Lord, Oh my soul, Psalm 104.35.
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The second Let is, multitude of worldly businesse. A dream (saith Solomon ) comes through multitude of businesse, Eccles. 5. Multitude of businesse causeth the mind so to run on them, that they do even dream of them in their sleep,
The second Let is, multitude of worldly business. A dream (Says Solomon) comes through multitude of business, Eccles. 5. Multitude of business Causes the mind so to run on them, that they do even dream of them in their sleep,
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as Lucretius, Seneca, Claudian, and many others of the heathens have observed.
as Lucretius, Senecca, Claudian, and many Others of the Heathens have observed.
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He that over-imployes himself, his meditations of heaven are dreaming meditations, his thoughts dreaming thoughts, he can never seriously meditete on the good of his soul.
He that over-imployes himself, his meditations of heaven Are dreaming meditations, his thoughts dreaming thoughts, he can never seriously meditete on the good of his soul.
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Many ingrosse businesse into their hands, never thinking they have enough; they are so greedy after the world, and so carelesse of heaven.
Many engross business into their hands, never thinking they have enough; they Are so greedy After the world, and so careless of heaven.
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So they make their hearts like high-way ground:
So they make their hearts like highway ground:
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the word sown in their hearts is like seed sown in the high-way, where is such a through-fare,
the word sown in their hearts is like seed sown in the highway, where is such a thoroughfare,
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and a broad Carriers road of earthly affairs, that all the word and meditation thereof is troden down as the grass in the high-way, which cannot grow;
and a broad Carriers road of earthly affairs, that all the word and meditation thereof is trodden down as the grass in the highway, which cannot grow;
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so neither meditation in a busie-bodied heart.
so neither meditation in a busie-bodied heart.
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For a good meditating mind, ( Nemo ad illam pervenit occupatus, saith Seneca ) no man ever came to it surfeited with imployments.
For a good meditating mind, (Nemo ad Illam pervenit occupatus, Says Senecca) no man ever Come to it surfeited with employments.
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David although he had abundance of State affairs, both his hands full, yet he would not have his hands to be over-charged,David although he had abundance of State affairs, both his hands full, yet he would not have his hands to be overcharged,
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but that he might meditate in Gods word:
but that he might meditate in God's word:
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My hands also (not all downe to businesse onely in the world, but also up to thy Law) will I lift up to thy commandements which I have loved, My hands also (not all down to business only in the world, but also up to thy Law) will I lift up to thy Commandments which I have loved,
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and I will meditate on thy statutes, Psal. 119.48. Take not too much upon thee, like those grasping worldlings, that wil have a finger in a hundred things:and I will meditate on thy statutes, Psalm 119.48. Take not too much upon thee, like those grasping worldlings, that will have a finger in a hundred things:
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Martha, Martha, thou art cumbred about many things, but one thing is needfull, and Mary hath chosen the better part, Luk. 10.41.Martha, Martha, thou art cumbered about many things, but one thing is needful, and Mary hath chosen the better part, Luk. 10.41.
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and what was that one thing? Mary was sitting and meditating in, and pondering Christs words, not ( as Theophylact expounds it) as if he would say, Martha, Martha, thou art cumbred about many dishes,
and what was that one thing? Mary was sitting and meditating in, and pondering Christ words, not (as Theophylact expounds it) as if he would say, Martha, Martha, thou art cumbered about many Dishes,
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but one thing is needfull, only one dish;
but one thing is needful, only one dish;
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though indeed so it be, yet he here speaks not only of one dish, but of many cares which hinder that one necessary dutie of hearing and meditating on the word of God.
though indeed so it be, yet he Here speaks not only of one dish, but of many Cares which hinder that one necessary duty of hearing and meditating on the word of God.
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Thirdly, ignorance. A man cannot meditate of a thing he knowes not;
Thirdly, ignorance. A man cannot meditate of a thing he knows not;
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nor thou of thy sinnes, if thou be not skilfull in Gods catalogue of thy sinnes;
nor thou of thy Sins, if thou be not skilful in God's catalogue of thy Sins;
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nor of mercies and promises if thou beest not verst in them; nor of his Precepts, if thou be not expert in them.
nor of Mercies and promises if thou Best not versed in them; nor of his Precepts, if thou be not expert in them.
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The Psalmist proveth that he had more knowledge then all his Teachers: Why? Because he used to meditate.
The Psalmist Proves that he had more knowledge then all his Teachers: Why? Because he used to meditate.
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I have more understanding then all my Tutors, for thy testimonies are my meditation, Psal. 119.99. Fourthly, aversenesse of the heart :
I have more understanding then all my Tutors, for thy testimonies Are my meditation, Psalm 119.99. Fourthly, averseness of the heart:
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The heart is like the swine, meditation is like the yoke: the Hogge would fain get into forbidden fields for to grub them; the yoke, that hinders him; but he cannot abide it;
The heart is like the Swine, meditation is like the yoke: the Hog would fain get into forbidden fields for to grub them; the yoke, that hinders him; but he cannot abide it;
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every step he takes, he lifts up his foot to strike it off if he could;
every step he Takes, he lifts up his foot to strike it off if he could;
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so the heart would faine break through hedges, and get into forbidden wayes, and if thou wouldest meditate, it would every moment lift up its heele to put thee besides it:
so the heart would feign break through hedges, and get into forbidden ways, and if thou Wouldst meditate, it would every moment lift up its heel to put thee beside it:
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If it cannot put thee besids it, it will marre it if it can;
If it cannot put thee besides it, it will mar it if it can;
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and therefore David praid to God to settle his heart upon the right, and put his yoke upon him,
and Therefore David prayed to God to settle his heart upon the right, and put his yoke upon him,
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or it would never be stedfast else upon meditation.
or it would never be steadfast Else upon meditation.
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Let the words of my mouth, and the meditations of my heart, bee ever acceptable in thy sight, O Lord, my strength and my redeemer, Psal. 19.14. This aversenesse of the heart consists in three things:Let the words of my Mouth, and the meditations of my heart, be ever acceptable in thy sighed, Oh Lord, my strength and my redeemer, Psalm 19.14. This averseness of the heart consists in three things:
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First, in the carelesnesse of the heart, the heart prizeth not meditation, nor the things of grace that are to be meditated on;
First, in the carelessness of the heart, the heart prizeth not meditation, nor the things of grace that Are to be meditated on;
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it will not be at the cost and charge, nor at the paines for them.
it will not be At the cost and charge, nor At the pains for them.
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To what end is a price in the hands of a foole, seeing there is no heart to get wisedome? Prov. 17. •6.To what end is a price in the hands of a fool, seeing there is no heart to get Wisdom? Curae 17. •6.
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The heart will not be brought to Gods price; it would faine have the wares at a cheap rate.
The heart will not be brought to God's price; it would feign have the wares At a cheap rate.
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Secondly, in the runnings of it ;
Secondly, in the runnings of it;
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the heart is like a vagrant rogue, he would rather be hanged then tied to his parish.
the heart is like a vagrant rogue, he would rather be hanged then tied to his parish.
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Thou canst not bring it to prayer, but it will bee a gadding on by-thoughts:
Thou Canst not bring it to prayer, but it will be a gadding on by-thoughts:
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thou canst not bring it to a Sermon, but it will be roving after wandring imaginations:
thou Canst not bring it to a Sermon, but it will be roving After wandering Imaginations:
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thou canst not bring it to a meditation but it will bee a gossiping forth.
thou Canst not bring it to a meditation but it will be a gossiping forth.
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When Christ came to bind men with his blessed cords, and bind their hearts to him, Psal. 2. they fall a meditating afterwards,
When christ Come to bind men with his blessed cords, and bind their hearts to him, Psalm 2. they fallen a meditating afterwards,
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but it was meditating and imagining vain things, verse 1. and when they saw they were to be tied up, Tush (say they) let us break their bonds a sunder,
but it was meditating and imagining vain things, verse 1. and when they saw they were to be tied up, Tush (say they) let us break their bonds a sunder,
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and cast their cords from us, verse 3. What, do Ministers call us to such strictnesse, thinking to imprison our hearts in their stocks? away with their bonds, no we• will have none of it.and cast their cords from us, verse 3. What, do Ministers call us to such strictness, thinking to imprison our hearts in their stocks? away with their bonds, no we• will have none of it.
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Thirdly, in the wearisomnesse of the heart :
Thirdly, in the wearisomeness of the heart:
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It is a weary of meditation as a Cur is of the whip, and the chain;
It is a weary of meditation as a Cur is of the whip, and the chain;
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Oh how it barkes and maunders, till it be loose! yea, though it be never so eager upon it at the first, it's jaded presently.
O how it barks and maunders, till it be lose! yea, though it be never so eager upon it At the First, it's jaded presently.
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When God called the Jews to sanctifie his Name, they thought in their hearts, O what a wearinesse is this!
When God called the jews to sanctify his Name, they Thought in their hearts, O what a weariness is this!
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and yee have snuffed at it, (saith the Lord) yee brought that which was lame,
and ye have snuffed At it, (Says the Lord) ye brought that which was lame,
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and torn and sicke, Malac. 1.13. What a wearinesse is it to meditate? saith the heart;and torn and sick, Malachi 1.13. What a weariness is it to meditate? Says the heart;
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it snuffs, it is untoward, it is lumpish;
it snuffs, it is untoward, it is lumpish;
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it would fain teare of a peice of the duty, or bring it wanting a legge, or without soundensse and sincerity;
it would fain tear of a piece of the duty, or bring it wanting a leg, or without soundensse and sincerity;
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yet some of them (saith Calvin ) were so humbled, that they thought on the Name of the Lord, Malac. 3.16. they thought, and meditated, and forced their hearts to consider throughly.
yet Some of them (Says calvin) were so humbled, that they Thought on the Name of the Lord, Malachi 3.16. they Thought, and meditated, and forced their hearts to Consider thoroughly.
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This may serve for terror unto all those, who for all this that hath been spoken, dare sit down without it;
This may serve for terror unto all those, who for all this that hath been spoken, Dare fit down without it;
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yea, the world will not beleeve these things, nor meditate therein: yea, they blame Gods messengers, that call so sore upon them. Habukkuk was so served;
yea, the world will not believe these things, nor meditate therein: yea, they blame God's messengers, that call so soar upon them. Habakkuk was so served;
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he preached the mercies of God to the humble, and the judgements of God to the wicked:
he preached the Mercies of God to the humble, and the Judgments of God to the wicked:
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they ask him why he was so mad? well (sayes the prophet) I will stand upon my watch,
they ask him why he was so mad? well (Says the Prophet) I will stand upon my watch,
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and see what the Lord sayes unto me, that I may answer to them that reprove me. Hab. 2.1. What did the Lord tell him? Write the vision, and make it p•aine upon Tables that •e may run that reads it, vers. and see what the Lord Says unto me, that I may answer to them that reprove me. Hab. 2.1. What did the Lord tell him? Write the vision, and make it p•aine upon Tables that •e may run that reads it, vers.
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2, Will they not beleeve? Will they rove? Will they not meditate steadily upon these things? Will they not let their hearts stay and meditate and consider? The vision shall be so plain, that he that runnes may read it.
2, Will they not believe? Will they rove? Will they not meditate steadily upon these things? Will they not let their hearts stay and meditate and Consider? The vision shall be so plain, that he that runs may read it.
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If thou wilt not stay, and meditate herein, the Word is so plain to thy condemnation, that if thou didst but think of it with a running thought, thou maist read thine owne vengeance, thine owne woes, in regard of the multitude of them.
If thou wilt not stay, and meditate herein, the Word is so plain to thy condemnation, that if thou didst but think of it with a running Thought, thou Mayest read thine own vengeance, thine own woes, in regard of the multitude of them.
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He that runnes by a way full of holes and pits, though he stand not meditating where are the pits,
He that runs by a Way full of holes and pits, though he stand not meditating where Are the pits,
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yet he may run and see them.
yet he may run and see them.
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The book of God is full, leaves and cover, and all, of woes against thee, Lam. 2.10. It is written without, there thou maist read thy sins written;
The book of God is full, leaves and cover, and all, of woes against thee, Lam. 2.10. It is written without, there thou Mayest read thy Sins written;
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it is written likewise within, there thou maist read thy plagues.
it is written likewise within, there thou Mayest read thy plagues.
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Secondly, in regard of the greatnesse of them, he that runnes along ▪ and loe a great towne on fire,
Secondly, in regard of the greatness of them, he that runs along ▪ and lo a great town on fire,
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though he stay not to meditate on it, what or where it is, yet he may runne and read it:
though he stay not to meditate on it, what or where it is, yet he may run and read it:
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so is the curse of sinners a great curse, Zeph. 1.10. he that runnes may read it.
so is the curse of Sinners a great curse, Zephaniah 1.10. he that runs may read it.
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Thirdly, in regard of the proximitie and neernesse of them Hee that run•es, if a sword come out by his throat,
Thirdly, in regard of the proximity and nearness of them He that run•es, if a sword come out by his throat,
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though he doe not stop to meditate, what is this at my throat, yet he cannot but see it.
though he do not stop to meditate, what is this At my throat, yet he cannot but see it.
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Behold the Judge standeth before the doore. Jam. 5.9. Take heed how thou grudgest, or sinnest in any particular;Behold the Judge Stands before the door. Jam. 5.9. Take heed how thou grudgest, or Sinnest in any particular;
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behold the Judge standeth before the doore; behold it and meditate on it with thy heart;
behold the Judge Stands before the door; behold it and meditate on it with thy heart;
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if not, he is nigh enough, thou canst not step out of doores unto any sinne,
if not, he is High enough, thou Canst not step out of doors unto any sin,
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but though thou runnest, thou must needs see the Judge that wil Judge thee, Iteming thy sinnes ▪ noting thy wayes, observing thy courses, ready to unhaspe the doore on thee, to hale thee unto hell in thy sinnes.
but though thou runnest, thou must needs see the Judge that will Judge thee, Iteming thy Sins ▪ noting thy ways, observing thy courses, ready to unhaspe the door on thee, to hale thee unto hell in thy Sins.
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Whose end is destruction. Whose? Even those that mind earthly things. Phil. 3.19.Whose end is destruction. Whose? Even those that mind earthly things. Philip 3.19.
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If thy mind and meditation run more on thy ground, cattell, goods, kitchin, house busines, earthly talk, discourses, thoughts, more then of heaven, thy end is destruction.
If thy mind and meditation run more on thy ground, cattle, goods, kitchen, house business, earthly talk, discourses, thoughts, more then of heaven, thy end is destruction.
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If thy thoughts will n•t stay here, doe but runne, and thou maist read it;
If thy thoughts will n•t stay Here, do but run, and thou Mayest read it;
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Think not that I am come to destroy the Law or the Prophets, I am come t• fulfill them, Mat. 5.17. Some (saith Chrysostome ) might think now Christ is come, it is no matter though wee bee not so strict, Christ is enough:Think not that I am come to destroy the Law or the prophets, I am come t• fulfil them, Mathew 5.17. some (Says Chrysostom) might think now christ is come, it is no matter though we be not so strict, christ is enough:
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Think not thus (saith Christ) but rather thinke and meditate that I am come to fulfill it my selfe,
Think not thus (Says christ) but rather think and meditate that I am come to fulfil it my self,
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and to see it fulfilled in those I mean to save, so as to make it the rule of their lives.
and to see it fulfilled in those I mean to save, so as to make it the Rule of their lives.
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Themistocles said, he could not sleep in his bed for continuall thinking and meditating on Miltiades his Triumphs:Themistocles said, he could not sleep in his Bed for continual thinking and meditating on Miltiades his Triumphos:
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And how canst thou sleep in thy bed, if thou wouldest but meditate on these places of Scripture? Retire thy self apart, there is no casting up of a mans account in a crowd:
And how Canst thou sleep in thy Bed, if thou Wouldst but meditate on these places of Scripture? Retire thy self apart, there is no casting up of a men account in a crowd:
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Let mee alone, I am busie; so we use to say, when wee would be private.
Let me alone, I am busy; so we use to say, when we would be private.
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Thou must do with thy soul as Ehud did to Eglon, who said, I have a secret errant to thee, O King, and so all went out,
Thou must do with thy soul as Ehud did to Eglon, who said, I have a secret errant to thee, Oh King, and so all went out,
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and he said I have a message from God to thee, & so stabd him at his heart, Judg. 3.19.
and he said I have a message from God to thee, & so stabbed him At his heart, Judges 3.19.
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So (for Ehud was a type of Christ, saith Lavator ) I have a secret errant to thee, O my soul:
So (for Ehud was a type of christ, Says Lavator) I have a secret errant to thee, Oh my soul:
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and so let all go forth:
and so let all go forth:
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I have a message from God to thee, a message of wrath for thy Pride, a message of wrath for thy vain hopes: Thus, saith the Lord;
I have a message from God to thee, a message of wrath for thy Pride, a message of wrath for thy vain hope's: Thus, Says the Lord;
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Cursed art thou, O my soul;
Cursed art thou, Oh my soul;
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stab it to the heart with this spirituall Dagger, wound it with the blade and haft and all, till thou have let out the fat and the dirt, the filth and iniquity all out.
stab it to the heart with this spiritual Dagger, wound it with the blade and haft and all, till thou have let out the fat and the dirt, the filth and iniquity all out.
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The Prophet speaking of mens looking on Christ whom they have pierced, this meditating and laying to heart that they have crucified the Lord Jesus, saith that they shall mourne every one in private, the house of David apart, and their wivis apart;
The Prophet speaking of men's looking on christ whom they have pierced, this meditating and laying to heart that they have Crucified the Lord jesus, Says that they shall mourn every one in private, the house of David apart, and their wivis apart;
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the house of N•than apart, and their wives apart; the house of Shimei apart, and their wives apart;
the house of N•than apart, and their wives apart; the house of Shimei apart, and their wives apart;
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every family apart, and their wives apart, Zach. 12.2. The second means, if thou wouldest meditate aright, observe the times of privacie.every family apart, and their wives apart, Zach 12.2. The second means, if thou Wouldst meditate aright, observe the times of privacy.
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First, the morning, that is the best time for study: David chose the morning for meditation, Psal. 5.1.3.
First, the morning, that is the best time for study: David chosen the morning for meditation, Psalm 5.1.3.
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Let them heare this (saith Chrysostome ) that rise betimes in the morning to serve their Hogges and their Dogges, their bellies and their backes ▪ before they serve God in meditation or prayer,
Let them hear this (Says Chrysostom) that rise betimes in the morning to serve their Hogs and their Dogs, their bellies and their backs ▪ before they serve God in meditation or prayer,
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unlesse it be the mumbling and roting a few [ Lord have mercy upon us ] that pray not till after many other businesses, it may be not then neirher.
unless it be the mumbling and roting a few [ Lord have mercy upon us ] that pray not till After many other businesses, it may be not then Neither.
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David prayed and meditated in the morning.David prayed and meditated in the morning.
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In the morning thou washest thy face and thy hands, but thy soul hath more need, which thou washest not:
In the morning thou washest thy face and thy hands, but thy soul hath more need, which thou washest not:
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in the morning thou puttest thy cloathes on thy body: but thou puttest not on afresh the new man upon thy soule;
in the morning thou puttest thy clothes on thy body: but thou puttest not on afresh the new man upon thy soul;
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in the morning thou shakest off sleepinesse from thine eyes, but thou shakest not off drowsinesse from thy soule.
in the morning thou shakest off sleepiness from thine eyes, but thou shakest not off drowsiness from thy soul.
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Thou lookest into the glasse in the morning, to see if thy face be as it should be;
Thou Lookest into the glass in the morning, to see if thy face be as it should be;
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but thy soule is not composedly looking into the glasse of Gods word. In the morning look up in prayer, look up in thanksgiving, look up in meditation. Secondly, the night too;
but thy soul is not composedly looking into the glass of God's word. In the morning look up in prayer, look up in thanksgiving, look up in meditation. Secondly, the night too;
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O Lord, I meditate on thee in the night watches Ps. 63. not as carnal ones do,O Lord, I meditate on thee in the night watches Ps. 63. not as carnal ones do,
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when they cannot sleepe, then their mind runnes on their Cow and their Calfe, their markets and vanities, this neighbour and that neighbour,
when they cannot sleep, then their mind runs on their Cow and their Calf, their Markets and vanities, this neighbour and that neighbour,
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like Petronius his dogge, that was hunting while he lay asleepe in his kennell. Thirdly, in the evening; I prevent the night watches, that I might meditate, Psal. 119.148. he did not as wicked men doe, sleepe like a horse in the stable on his litter, with his neck tied to the manger;
like Petronius his dog, that was hunting while he lay asleep in his kennel. Thirdly, in the evening; I prevent the night watches, that I might meditate, Psalm 119.148. he did not as wicked men do, sleep like a horse in the stable on his litter, with his neck tied to the manger;
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they goe to bed with their hearts roped to the world, worldly thoughts, this thought and that thought, and God knowes what.
they go to Bed with their hearts roped to the world, worldly thoughts, this Thought and that Thought, and God knows what.
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Fourthly, when the heart is touched at a Sermon, or Sacrament, or observing of any judgement or mercy,
Fourthly, when the heart is touched At a Sermon, or Sacrament, or observing of any judgement or mercy,
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or act of Gods providence, it is best striking when the Iron is hot.
or act of God's providence, it is best striking when the Iron is hight.
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David when his heart was touched at the reproaches of the wicked, then he meditated, Ps. 119.23.David when his heart was touched At the Reproaches of the wicked, then he meditated, Ps. 119.23.
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When the Instrument is in tune, then it is good playing upon it;
When the Instrument is in tune, then it is good playing upon it;
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when a Churle is in a good mood, then it is fittest to deale with him.
when a Churl is in a good mood, then it is Fittest to deal with him.
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Oft will thy heart be out of tune, oft churlish and in an ill mood:
Oft will thy heart be out of tune, oft churlish and in an ill mood:
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if thou lettest the good opportunity go, thou knowst not when thou shalt have such another.
if thou Lettest the good opportunity go, thou Knowest not when thou shalt have such Another.
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When the fish is nibbling at the bait, then it is good twitching at the angle rod;
When the Fish is nibbling At the bait, then it is good twitching At the angle rod;
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when the heart is a nibbling at grace, then give a pluck at it by meditation. See Act. 17.11. now while the tide •asts, see thou maist get into the haven.
when the heart is a nibbling At grace, then give a pluck At it by meditation. See Act. 17.11. now while the tide •asts, see thou Mayest get into the Haven.
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Thirdly, rub up thy selfe and thy memory ;
Thirdly, rub up thy self and thy memory;
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call as much to mind as thou canst, what evill thou hast done ever since thou wast borne, what in the womb, what in thy cradle, childhood, youth, age;
call as much to mind as thou Canst, what evil thou hast done ever since thou wast born, what in the womb, what in thy cradle, childhood, youth, age;
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what a servant, what a Master;
what a servant, what a Master;
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what as a servant, what as a sonne, what as a neighbour, what as an inferiour, what as a superiour;
what as a servant, what as a son, what as a neighbour, what as an inferior, what as a superior;
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either in thought, or word, or deed; how often thou •ast omitted good duties, or done them by •alves;
either in Thought, or word, or deed; how often thou •ast omitted good duties, or done them by •alves;
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Item for this, and Item for that. They shall remember themselves, and turne unto the Lord, Psal. 22.27.
Item for this, and Item for that. They shall Remember themselves, and turn unto the Lord, Psalm 22.27.
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First they shall remember themselves, and say, What have I done, O wretch! how carelesly have I lived!
First they shall Remember themselves, and say, What have I done, Oh wretch! how carelessly have I lived!
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Secondly, so meditating, they shall turn unto the Lord. Many say, Oh! they cannot remember their sinnes.
Secondly, so meditating, they shall turn unto the Lord. Many say, Oh! they cannot Remember their Sins.
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They lie in a thousand particulars; for they can remember to commit them wel enough. See Lam. 3.19, 20.21. our Greek translation turnes it, I sp•ke to my selfe, and meditated:
They lie in a thousand particulars; for they can Remember to commit them well enough. See Lam. 3.19, 20.21. our Greek Translation turns it, I sp•ke to my self, and meditated:
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as if they should say, O what a rebell have I been! how unthankfull, how unprofitable under all the means of grace!
as if they should say, Oh what a rebel have I been! how unthankful, how unprofitable under all the means of grace!
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I may thank my sins for all the plagues of the Almighty that are upon me:
I may thank my Sins for all the plagues of the Almighty that Are upon me:
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if he had damned me, I had been well served. What followes? The heart bowed, and was humbled, as it is in the text. The fourth means. Rouze up thy heart.
if he had damned me, I had been well served. What follows? The heart bowed, and was humbled, as it is in the text. The fourth means. Rouse up thy heart.
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As it is with the eye of the body, so it is with the eye of the soul:
As it is with the eye of the body, so it is with the eye of the soul:
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when a man would look wishly upon a thing, as if he would look through it, he sets his eyes on it,
when a man would look wishly upon a thing, as if he would look through it, he sets his eyes on it,
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as Paul set his eyes on Elymas, Ah thou child of the Devil, thou, &c. Acts 13.9. Meditation is the setting of the eye of the soul upon a thing:
as Paul Set his eyes on Elymas, Ah thou child of the devil, thou, etc. Acts 13.9. Meditation is the setting of the eye of the soul upon a thing:
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set thine eye upon thy selfe and say, Ah thou child of the wicked, why hath Satan filled thy heart! O wretched heart!
Set thine eye upon thy self and say, Ah thou child of the wicked, why hath Satan filled thy heart! O wretched heart!
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whence hadst thou thy self-love? hadst thou not it from the Devil? God might do well to send thee to the Devill,
whence Hadst thou thy Self-love? Hadst thou not it from the devil? God might do well to send thee to the devil,
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if thou lovest so to bee his Broker.
if thou Lovest so to be his Broker.
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Se• thine eyes stedfastly upon thine owne wayes and thou shalt see infinite hellish evils in thy sins.
Se• thine eyes steadfastly upon thine own ways and thou shalt see infinite hellish evils in thy Sins.
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The third use is for reprehension. What is more usuall then this that men make sleight account of their sins? Nay,
The third use is for reprehension. What is more usual then this that men make sleight account of their Sins? Nay,
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when God tells them in their hearts. Thou shalt not do this, thou shalt not doe that, yet they meditate and think,
when God tells them in their hearts. Thou shalt not do this, thou shalt not do that, yet they meditate and think,
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Why may I not? Samuel bid Saul stay for directions from him, before he sacrificed unto God.
Why may I not? Samuel bid Saul stay for directions from him, before he sacrificed unto God.
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It seemes that God spake to his heart, Stay till Samuel comes to direct thee: yet Saul forced himselfe to disobey, and to doe sacrifice, 1. Sam. 13.12. he was bold, as Vatable turnes it;
It seems that God spoke to his heart, Stay till Samuel comes to Direct thee: yet Saul forced himself to disobey, and to do sacrifice, 1. Sam. 13.12. he was bold, as Vatable turns it;
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hee confirmed himselfe, as Pagnin translates it: hee thrust himselfe upon the doing of it; God forbad him, he would doe it:
he confirmed himself, as Pagnin translates it: he thrust himself upon the doing of it; God forbade him, he would do it:
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God urged him in his conscience not to doe it, yet he would doe it:
God urged him in his conscience not to do it, yet he would do it:
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God again whispered to him to doe it not, yet hee forced himselfe to doe it;
God again whispered to him to do it not, yet he forced himself to do it;
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as if he should say, I hope I may doe it, I have stayed seven dayes wanting an houre,
as if he should say, I hope I may do it, I have stayed seven days wanting an hour,
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or a piece of an houre; and a little piece breakes no squares. No? God rejected Saul for that venture;
or a piece of an hour; and a little piece breaks no squares. No? God rejected Saul for that venture;
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God would have forced him by meditation, O no, doe it not, by no meanes: he made him think, Oh, it is against Gods commandements, I may not doe it.
God would have forced him by meditation, Oh no, do it not, by no means: he made him think, O, it is against God's Commandments, I may not do it.
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No, but neverthelesse he forced himselfe to doe it. Thus God deals with thousands and millions in the world: Be not a drunkard;
No, but nevertheless he forced himself to do it. Thus God deals with thousands and millions in the world: Be not a drunkard;
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God flings the meditation into the conscience yet a drunkard thou wilt be: be not a drunkard again;
God flings the meditation into the conscience yet a drunkard thou wilt be: be not a drunkard again;
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a drunkard notwithstanding thou wilt be: Be not again; they force themselves, they will goe to the Ale-house.
a drunkard notwithstanding thou wilt be: Be not again; they force themselves, they will go to the Alehouse.
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And so of all other sinnes.
And so of all other Sins.
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If men will cast oft this work of meditation darted into their soules, they cast off their owne mercy.
If men will cast oft this work of meditation darted into their Souls, they cast off their own mercy.
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God tells them, pray not, hear not, offer not, without directions from me; they dread not the commandement, they will:
God tells them, pray not, hear not, offer not, without directions from me; they dread not the Commandment, they will:
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I trust prayers are good, I will say them.
I trust Prayers Are good, I will say them.
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Thus they will not meditate, or if they doe, they break it off before it comes to any strength or perfection:
Thus they will not meditate, or if they do, they break it off before it comes to any strength or perfection:
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yea, Gods owne servants, that desire to look towards Sion, is not this your complaint oft? I cannot find sinne heavie:
yea, God's own Servants, that desire to look towards Sion, is not this your complaint oft? I cannot find sin heavy:
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I confesse the word discovers it to me, but I cannot be troubled for it.
I confess the word discovers it to me, but I cannot be troubled for it.
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Look as it is with men in the world, if five hundred pounds weight bee laid upon the ground,
Look as it is with men in the world, if five hundred pounds weight be laid upon the ground,
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if a man never pluck at it, he shall never feele the weight of it. Your sinnes are not many hundreds, but many thousands, yea many ten thousands:
if a man never pluck At it, he shall never feel the weight of it. Your Sins Are not many hundreds, but many thousands, yea many ten thousands:
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selfe-love, security, hardnesse of heart, base fears, &c. it is impossible to reckon them.
Self-love, security, hardness of heart, base fears, etc. it is impossible to reckon them.
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The least vain thought that ever you imagined, the least vain word that ever you uttered, were weight enough to presse your soules down to hell.
The least vain Thought that ever you imagined, the least vain word that ever you uttered, were weight enough to press your Souls down to hell.
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Therefore what are so many sins, and so great, and so often committed? What are they? they are as heavie as rocks and mountains;
Therefore what Are so many Sins, and so great, and so often committed? What Are they? they Are as heavy as Rocks and Mountains;
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yet ye feele them not so heavie. Why? Ye weigh them not;
yet you feel them not so heavy. Why? You weigh them not;
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if ye did, yee should finde them heavier then the sand, as David did when his sinne was ever before him ( Psal. 51.3.) that is his sinne was ever in his thoughts,
if you did, ye should find them Heavier then the sand, as David did when his sin was ever before him (Psalm 51.3.) that is his sin was ever in his thoughts,
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and in his meditation, his sinne was ever like a huge Milstone before him, and he was ever tugging and pulling to remove it out of his way.
and in his meditation, his sin was ever like a huge Millstone before him, and he was ever tugging and pulling to remove it out of his Way.
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I, but you will say, How shall I come to feele my burden? I answer, three things are here to be discovered.
I, but you will say, How shall I come to feel my burden? I answer, three things Are Here to be discovered.
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First, the ground upon which our meditation must be raised. Secondly, the manner how to follow it home to the heart.
First, the ground upon which our meditation must be raised. Secondly, the manner how to follow it home to the heart.
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Thirdly, how to put life and power in it. The ground I referre to these foure heads:
Thirdly, how to put life and power in it. The ground I refer to these foure Heads:
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First, meditate on the goodnesse, patience, and mercy of God, that hath been abused by any of your sins;
First, meditate on the Goodness, patience, and mercy of God, that hath been abused by any of your Sins;
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the greater they have been to you, the greater is every sinne: this maketh them out of measure sinfull, because God is out of measure mercifull.
the greater they have been to you, the greater is every sin: this makes them out of measure sinful, Because God is out of measure merciful.
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There are many sinnes in one, when a man sinnes against many mercies.
There Are many Sins in one, when a man Sins against many Mercies.
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See Iudg. 2.2, 3. Why have ye done thus? I have done thus and thus mercifully unto you,
See Judges 2.2, 3. Why have you done thus? I have done thus and thus mercifully unto you,
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why have yee done thus unthankefully to me? Why was my mercy abused? Why was my goodnesse sleighted? Why was my patience despised? as if the Lord should say, I speak to your owne consciences, think of it, meditate of it,
why have ye done thus unthankfully to me? Why was my mercy abused? Why was my Goodness sleighted? Why was my patience despised? as if the Lord should say, I speak to your own Consciences, think of it, meditate of it,
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why have yee done this? Doe ye thus requite the Lord, O foolish people and unwise? Is not he thy Father? Meditate of it first, and tell me then.
why have ye done this? Do you thus requite the Lord, Oh foolish people and unwise? Is not he thy Father? Meditate of it First, and tell me then.
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For it is a question put to thy meditation to answer. Do yee thus requite the Lord ye foolish people? Wert thou ever in want,
For it is a question put to thy meditation to answer. Do ye thus requite the Lord you foolish people? Wertenberg thou ever in want,
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but God supplied thee? Wert thou ever in weaknesse, but God strengthened thee? Wert thou ever in straits,
but God supplied thee? Wertenberg thou ever in weakness, but God strengthened thee? Wertenberg thou ever in straits,
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but God delivered thee? When thou wert in sicknesse!
but God Delivered thee? When thou Wertenberg in sickness!
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he cured thee when thou wert in poverty, who relieved thee? when thou wert in misery, who succoured thee? Hath not God been a gracious God to thee? Every soule can tell, never poor sinner hath had a more gracious God,
he cured thee when thou Wertenberg in poverty, who relieved thee? when thou Wertenberg in misery, who succored thee? Hath not God been a gracious God to thee? Every soul can tell, never poor sinner hath had a more gracious God,
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then I poore sinner have found to my soule.
then I poor sinner have found to my soul.
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All my bones can say, Lord, who hath been like unto thee? This heart hath been heavie, and thou hast cheered it:
All my bones can say, Lord, who hath been like unto thee? This heart hath been heavy, and thou hast cheered it:
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this soul hath been distressed, & thou hast eased it: many troubles have befallen me, and thou hast given me a gracious issue.
this soul hath been distressed, & thou hast eased it: many Troubles have befallen me, and thou hast given me a gracious issue.
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This poore man (saith David, pointing to himselfe) this poore man cried, and the Lord heard him, Psa. 34.6.This poor man (Says David, pointing to himself) this poor man cried, and the Lord herd him, Psa. 34.6.
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And shall I thus reward the Lord? shall I sinne against this goodnesse? Then what shall I say? Heare.
And shall I thus reward the Lord? shall I sin against this Goodness? Then what shall I say? Hear.
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O heavens, and hearken, O earth;
O heavens, and harken, Oh earth;
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Sunne, stand thou still, and thou Moon bee amazed at this, and be avenged on such a heart as this.
Sun, stand thou still, and thou Moon be amazed At this, and be avenged on such a heart as this.
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The Oxe knowes his Owner, and the Asse his Masters Crib ;The Ox knows his Owner, and the Ass his Masters Crib;
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but here is a heart that will not remember to know the Lord ▪ Heare, O heavens, this villany crieth so loud, that your eares may heare it.
but Here is a heart that will not Remember to know the Lord ▪ Hear, Oh heavens, this villainy cries so loud, that your ears may hear it.
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Heare all yee Angels, and be astonished, here is villany to make your eares glow: yea, hear Hell, hear Devi•s, if ever there were worse committed by you.
Hear all ye Angels, and be astonished, Here is villainy to make your ears glow: yea, hear Hell, hear Devi•s, if ever there were Worse committed by you.
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When men are but ingenuous, if they have received any kindnesse from a friend, they were never in want but hee relieved them:
When men Are but ingenuous, if they have received any kindness from a friend, they were never in want but he relieved them:
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never harbourlesse, but he housed them; never to seek, but he found them:
never harbourless, but he housed them; never to seek, but he found them:
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Let a man deale thus kindly with a man, if this man should deny him any ordinary favour, he will be ashamed of himselfe, ashamed to come into his presence.
Let a man deal thus kindly with a man, if this man should deny him any ordinary favour, he will be ashamed of himself, ashamed to come into his presence.
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What will he think, his house was mine, his cubboard was mine, and his purse was mine,
What will he think, his house was mine, his cubboard was mine, and his purse was mine,
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and his friends were mine, and that I should deale thus unkindly with him, even nature rebukes me.
and his Friends were mine, and that I should deal thus unkindly with him, even nature rebukes me.
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This serious meditation will help to breake thy heart. The second ground of meditation is to meditate on the justice of God :
This serious meditation will help to break thy heart. The second ground of meditation is to meditate on the Justice of God:
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God is a just God as well as mercifull.
God is a just God as well as merciful.
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Speak all yee Devils in hell, Doe yee not feele that he is a just God? Speake Sodome, Speake Gomorrah, your fire and brimstone can testifie that he is a just God:
Speak all ye Devils in hell, Do ye not feel that he is a just God? Speak Sodom, Speak Gomorrah, your fire and brimstone can testify that he is a just God:
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Speak Adah, Zillah, and all yee that were drowned in the old world, your deluge can testifie he is a just God, His judgements are in all the world. 1 Chron. 16.14.
Speak Adah, Zillah, and all ye that were drowned in the old world, your deluge can testify he is a just God, His Judgments Are in all the world. 1 Chronicles 16.14.
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What is become of drunken Nabal, and swearing Saul, and covetous Ahab, and proud Iesabel, and mocking Iehu, and envious Shimei ? What is become of all blind Jebusites,
What is become of drunken Nabal, and swearing Saul, and covetous Ahab, and proud Jezebel, and mocking Iehu, and envious Shimei? What is become of all blind Jebusites,
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and prating cavilling Dio•repheses ? Justice hath taken hold of them.
and prating caviling Dio•repheses? justice hath taken hold of them.
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What is poverty? What is nakednesse? What is famine, sicknesse, the gout the stone, Feaver, plague? These are the little arrowes of Gods justice.
What is poverty? What is nakedness? What is famine, sickness, the gout the stone, Fever, plague? These Are the little arrows of God's Justice.
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What is shame, disgrace, crosses, afflictions, unseasonable raines, dangerous weather, warres, rumours of warres? What are all the evils under the Sunne? They are the little finger of Gods justice.
What is shame, disgrace, Crosses, afflictions, unseasonable reins, dangerous weather, wars, rumours of wars? What Are all the evils under the Sun? They Are the little finger of God's Justice.
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Thou spiest them here and there, in every Town, and in every parish, in every Countrey:
Thou spiest them Here and there, in every Town, and in every parish, in every Country:
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doe they not all witnesse that he is a just God? Read Psalm 7.11, 12, 13. God hath bent his bow already (saith David ) the arrow is ready to slie out of the string:
do they not all witness that he is a just God? Read Psalm 7.11, 12, 13. God hath bent his bow already (Says David) the arrow is ready to sly out of the string:
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It will not be long before it hit thee, if thou meditate not upon amendment:
It will not be long before it hit thee, if thou meditate not upon amendment:
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God is angry with the wicked every day, as an angry man useth to say, I will be revenged on thee.God is angry with the wicked every day, as an angry man uses to say, I will be revenged on thee.
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Wilt thou not give over thy sins? I will be revenged on thee. Read Psal 11.5, 6, 7. Meditate on this;
Wilt thou not give over thy Sins? I will be revenged on thee. Read Psalm 11.5, 6, 7. Meditate on this;
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he will neither spare King nor subject, nor rich nor poore, nor noble nor base, nor Judges and Justices;
he will neither spare King nor Subject, nor rich nor poor, nor noble nor base, nor Judges and Justices;
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yet judges and Justices may spare, but God will not spare:
yet judges and Justices may spare, but God will not spare:
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they may bee bribed to pardon, but God will not be fee'd to spare them that goe on in their wickednesse;
they may be bribed to pardon, but God will not be feed to spare them that go on in their wickedness;
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and doe I think to escape? Nay, my soule, thou canst never escape, except thou obeyest.
and do I think to escape? Nay, my soul, thou Canst never escape, except thou obeyest.
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The third ground is, Meditate on the wrath of God ;
The third ground is, Meditate on the wrath of God;
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Oh! what wrath is it? Can I stand against it? It burnes like an Oven,
Oh! what wrath is it? Can I stand against it? It burns like an Oven,
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and all the proud, and all that doe wickedly, shall be as stubble, and the day of wrath shall burne them up.
and all the proud, and all that do wickedly, shall be as stubble, and the day of wrath shall burn them up.
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Behold this, saith the Text. Malac. 4.1. Behold it, and meditate on it.Behold this, Says the Text. Malachi 4.1. Behold it, and meditate on it.
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Can I goe naked in a hot fiery oven? Can I lift up my hands against it? My hands will be scorched.
Can I go naked in a hight fiery oven? Can I lift up my hands against it? My hands will be scorched.
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Can I kick against it? My legs will be baked. Can I blow upon it with my mouth? my mouth is fired.
Can I kick against it? My legs will be baked. Can I blow upon it with my Mouth? my Mouth is fired.
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Did I ever see lime burned? were I in the limes roome, could I endure that boyling? and yet if I live in my sinnes, I shall be as the burning of lime, Isay 33.12. Let thy heart meditate terror:
Did I ever see lime burned? were I in the limes room, could I endure that boiling? and yet if I live in my Sins, I shall be as the burning of lime, Saiah 33.12. Let thy heart meditate terror:
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Who among us shall be able to dwell (that is the meaning of it,Who among us shall be able to dwell (that is the meaning of it,
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as Montanus sheweth) who among us shall dwell with devouring fire? who among us shall burne with everlasting burnings ? vers. 14. Gods mercie shall say, Take him wrath :
as Montanus shows) who among us shall dwell with devouring fire? who among us shall burn with everlasting burnings? vers. 14. God's mercy shall say, Take him wrath:
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I would have converted him, but he would not. Gods goodnesse shall say, Take him wrath :
I would have converted him, but he would not. God's Goodness shall say, Take him wrath:
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I would have been kinde unto him, but he hath abused me. Gods patience shall say, Take him wrath :
I would have been kind unto him, but he hath abused me. God's patience shall say, Take him wrath:
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I have suffered him a great while, that he might have time of repentance, but he repented not in that time.
I have suffered him a great while, that he might have time of Repentance, but he repented not in that time.
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God smote Egypt in their first-borne. Why? For his mercy endureth for ever. God overthrew Pharaoh and his hoast :God smote Egypt in their firstborn. Why? For his mercy Endureth for ever. God overthrew Pharaoh and his host:
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Why? For his mercy endureth for ever. Psal. 136.15. He smote great Kings, Sihon a King, and Og a King:
Why? For his mercy Endureth for ever. Psalm 136.15. He smote great Kings, Sihon a King, and Og a King:
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for his mercy endureth for ever. So will God damne thee that art a drunkard : Why? for his mercie endureth for ever.for his mercy Endureth for ever. So will God damn thee that art a drunkard: Why? for his mercy Endureth for ever.
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God will confound thee that art a worldling : Why? for his mercy endureth for ever.
God will confound thee that art a worldling: Why? for his mercy Endureth for ever.
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God will be revenged on thee that art a Luke-warmling : Why? for his mercy endureth for ever.
God will be revenged on thee that art a Luke-warming: Why? for his mercy Endureth for ever.
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This may well make thee tear the haire of thy head, rather then let thee go on in thy sinnes. See Jerem. 7.29. Meditate on this. The fourth ground:
This may well make thee tear the hair of thy head, rather then let thee go on in thy Sins. See Jeremiah 7.29. Meditate on this. The fourth ground:
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meditate on the constancie of God. meditate on the constancy of God.
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As the Lord was an enemy to wicked men, so he continues the same God still, a constant enemy to them still.
As the Lord was an enemy to wicked men, so he continues the same God still, a constant enemy to them still.
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As the Lord would not endure sinne heretofore, so hee is constant, hee still will not endure it.
As the Lord would not endure sin heretofore, so he is constant, he still will not endure it.
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Did the Lord once say, Weep and howle yee drunkards? Joel 1.5. he is constant, so he saith still.
Did the Lord once say, Weep and howl ye drunkards? Joel 1.5. he is constant, so he Says still.
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Did the Lord say, he would burn up Sabbath-breakers ? Jer. 17.27, he is constant; so he saith still.
Did the Lord say, he would burn up Sabbath breakers? Jer. 17.27, he is constant; so he Says still.
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Who ever hardned his heart against the Lord, and prospered? Job 9.14. as if he should say, I put it to thee to meditate of it:Who ever hardened his heart against the Lord, and prospered? Job 9.14. as if he should say, I put it to thee to meditate of it:
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canst thou shew me a president? did ever any man harden his heart against Gods Word, in his sin, that prospered? Did Senacherib prosper in his will-worship? Did Judas prosper in his coveteousnesse? Did Jeconiah prosper in his stubbornnesse? Where is the Scribe? where is the receiver? where is he that counted the towers? (saith the prophet) Your fathers where are they, saith Zachary? Did not my words take hold of them? and are they not all now in hell, that have ever lived and died in their sin, from the beginning of the world? Thou canst not shew me one drunkard,
Canst thou show me a president? did ever any man harden his heart against God's Word, in his since, that prospered? Did Sennacherib prosper in his will-worship? Did Judas prosper in his covetousness? Did Jeconiah prosper in his stubbornness? Where is the Scribe? where is the receiver? where is he that counted the towers? (Says the Prophet) Your Father's where Are they, Says Zachary? Did not my words take hold of them? and Are they not all now in hell, that have ever lived and died in their since, from the beginning of the world? Thou Canst not show me one drunkard,
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or one mocker, or one profane person, or one forma•l professor, from the day that man was created upon the earth, that is not now in hell, if he be dead.
or one mocker, or one profane person, or one forma•l professor, from the day that man was created upon the earth, that is not now in hell, if he be dead.
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Meditate on this, how canst thou expect to be the one onely in all the world that shall escape,
Meditate on this, how Canst thou expect to be the one only in all the world that shall escape,
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if thou livest and diest in thy sins? If hell were opened, and the bottomlesse pit were lookt into, thou shouldest see every soul that ever lived,
if thou Livest and Dies in thy Sins? If hell were opened, and the bottomless pit were looked into, thou Shouldst see every soul that ever lived,
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and died in their sins, even every soul; there is not one soul missing. Meditate on this;
and died in their Sins, even every soul; there is not one soul missing. Meditate on this;
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when I die, do I think I shall not be there? nay I shall be there too,
when I die, do I think I shall not be there? nay I shall be there too,
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unlesse aforehand I enter into the strait gate, and walk in the narrow way of newnesse of life.
unless aforehand I enter into the strait gate, and walk in the narrow Way of newness of life.
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The Second SERMON OF The use and benefit of Divine Meditation. HAGGAI. 1.5. Now therfore thus saith the Lord of Hosts, Consider your wayes.
The Second SERMON OF The use and benefit of Divine Meditation. CHAGGAI. 1.5. Now Therefore thus Says the Lord of Hosts, Consider your ways.
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NOw followes the manner, how to follow Meditation home to the heart. Here are foure things to be practised.
NOw follows the manner, how to follow Meditation home to the heart. Here Are foure things to be practised.
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First, weigh and ponder all these things in thy heart.
First, weigh and ponder all these things in thy heart.
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It's said of Mary, shee pondered, Luke 2, 19. and kept all these sayings in her heart:
It's said of Marry, she pondered, Lycia 2, 19. and kept all these sayings in her heart:
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verse 51. The words signifie two things: First, shee compared these things together. Secondly, she cast them all in the scales together.
verse 51. The words signify two things: First, she compared these things together. Secondly, she cast them all in the scales together.
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Dost thou know God is mercifull? ponder it with his justice.
Dost thou know God is merciful? ponder it with his Justice.
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Dost thou know that Jesus Christ died for sinners? ponder it with the true drift of it,
Dost thou know that jesus christ died for Sinners? ponder it with the true drift of it,
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how that it is not to let men go on in their sins, but to save them from their sins.
how that it is not to let men go on in their Sins, but to save them from their Sins.
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Dost thou obey God in this or that Commandement? O ponder thy life with the rest, Ponder the path of thy feet,
Dost thou obey God in this or that Commandment? O ponder thy life with the rest, Ponder the path of thy feet,
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and let all thy wayes be established. Prov. 4.26. A man that eates his meat well, forty morsels well, yet one crum going awry throttles him.and let all thy ways be established. Curae 4.26. A man that eats his meat well, forty morsels well, yet one crumb going awry throttles him.
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Thou walkest in these and these Commandements; yea, but there be other Commandments besides these:
Thou walkest in these and these commandments; yea, but there be other commandments beside these:
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dost thou walk in them too? thou must, if thou meanest to have thy wayes to be established.
dost thou walk in them too? thou must, if thou Meanest to have thy ways to be established.
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The Jewes had their continers, talents, mind's sicles, which were greater weights; so they had also their gerahs, and agorahs, smaller measures, and smallest of all:
The Jews had their continers, Talents, mind's sickles, which were greater weights; so they had also their gerahs, and agorahs, smaller measures, and Smallest of all:
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so have thou greater and lesse weights;
so have thou greater and less weights;
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great ones to ponder the great Commandments, and lesse to weigh even the least of Gods Commandments:
great ones to ponder the great commandments, and less to weigh even the least of God's commandments:
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and see thou make true Evangelicall weight, or else all will not be well.
and see thou make true Evangelical weight, or Else all will not be well.
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Suppose a man were to pay a 100 pound of good and lawfull money, and in weight, upon forfeiture of all that he hath, if he weigh it not;
Suppose a man were to pay a 100 pound of good and lawful money, and in weight, upon forfeiture of all that he hath, if he weigh it not;
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but the Creditor doth, and finds it light; he is undone. If thou ponderest not thy wayes, God will ponder them: Prov. 5.21. the word signifies, he weighs, and ponders them in a ballance, or scales;
but the Creditor does, and finds it Light; he is undone. If thou ponderest not thy ways, God will ponder them: Curae 5.21. the word signifies, he weighs, and ponders them in a balance, or scales;
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he puts the Word of his Gospel in the one, and thy goings and obedience in the other.
he puts the Word of his Gospel in the one, and thy goings and Obedience in the other.
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Thou art weighed, and art found light, thy kingdom is departed from thee: saith God to Belshazzar, Dan. 5.27.Thou art weighed, and art found Light, thy Kingdom is departed from thee: Says God to Belshazzar, Dan. 5.27.
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So if thou be light, thou shalt be weighed, and so found, thou shalt lose the kingdom of heaven for ever.
So if thou be Light, thou shalt be weighed, and so found, thou shalt loose the Kingdom of heaven for ever.
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Secondly, strip sin, and look upon it stark naked: sin covers and disguiseth it self, with pleasure, profit, ease, and many a whorish garment, and so inticeth the heart.
Secondly, strip since, and look upon it stark naked: since covers and disguiseth it self, with pleasure, profit, ease, and many a whorish garment, and so enticeth the heart.
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Even a toad, if she were covered over with gold, those that saw onely the gold, would pocket it up;
Even a toad, if she were covered over with gold, those that saw only the gold, would pocket it up;
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if it were naked, they would sling it in the kennell. Why do men love covetousnesse? Why, its hooded with profit.
if it were naked, they would sling it in the kennel. Why do men love covetousness? Why, its hooded with profit.
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Why carding, dicing, hunting, hawking, tabring, piping, and more then the word alloweth? Why? they are cloathed with pleasure, and delight.
Why carding, dicing, hunting, hawking, tabring, piping, and more then the word alloweth? Why? they Are clothed with pleasure, and delight.
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Its the duty of Ministers to unmask and uncase sin, and pluck off the vail that covers it from appearing unto men.
Its the duty of Ministers to unmask and uncase since, and pluck off the Vail that covers it from appearing unto men.
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The not doing of this is the cause, that men do not meditate on the vilenesse of their sins, never are humbled, never escape Gods wrath;
The not doing of this is the cause, that men do not meditate on the vileness of their Sins, never Are humbled, never escape God's wrath;
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even because they do not discover mens iniquities. Lam. 2.14.
even Because they do not discover men's iniquities. Lam. 2.14.
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Alas, the profit of thy sins shall cease, the pleasure cease, the ease cease, and all these goodly suits shall vanish away,
Alas, the profit of thy Sins shall cease, the pleasure cease, the ease cease, and all these goodly suits shall vanish away,
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when the soul comes to die, or to stand before the judgement seat of Christ:
when the soul comes to die, or to stand before the judgement seat of christ:
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sin will remain, but thy silver, and thy gold, where will that be then? thy laughter,
since will remain, but thy silver, and thy gold, where will that be then? thy laughter,
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and thy merriment, what will become of that then? thy delight will be gone. Meditate therefore with thy selfe, my sin is now gainfull, and easie, and pleasant;
and thy merriment, what will become of that then? thy delight will be gone. Meditate Therefore with thy self, my since is now gainful, and easy, and pleasant;
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but what will my sin become, when I come to lie on my death-bed? what good will it doe me,
but what will my since become, when I come to lie on my deathbed? what good will it do me,
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when I have most need of succour? I will never acknowledge him my freind that will turn against me,
when I have most need of succour? I will never acknowledge him my friend that will turn against me,
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when I have most need of him. Alas, I must die, I must come to judgement, I must goe either to heaven, or to hell:
when I have most need of him. Alas, I must die, I must come to judgement, I must go either to heaven, or to hell:
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the profit that I get now by my sins, will it bestead me then ? the pleasure, the ease that I now find in sin, will it help me there ? Alas no, it will then be my break-neck, it will be a Devill unto me:
the profit that I get now by my Sins, will it besteaded me then? the pleasure, the ease that I now find in since, will it help me there? Alas no, it will then be my breakneck, it will be a devil unto me:
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the more I have been delighted with it, the more it will gall me: the more I have gotten by it, the more it will damne me:
the more I have been delighted with it, the more it will Gall me: the more I have got by it, the more it will damn me:
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the sin which I most of all loved, will most of all torment me. Ecclesiast. 11.9. look thus upon sin. The third means:
the since which I most of all loved, will most of all torment me. Ecclesiatest. 11.9. look thus upon since. The third means:
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dive into thine owne soul and heart ? there is a tough brawn over thy heart that it feels not its sins.dive into thine own soul and heart? there is a tough brawn over thy heart that it feels not its Sins.
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Now Meditation must look through, and come to the heart at the quick and cause the truth to dive into the deep places of the soule.
Now Meditation must look through, and come to the heart At the quick and cause the truth to dive into the deep places of the soul.
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When the timber is hard, the workman cannot thrust in the nail with the weight of his hand:
When the timber is hard, the workman cannot thrust in the nail with the weight of his hand:
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no, he must hammer it in. Meditation is the hammering of the heart. It's a pertinent phrase, Jer. 23.24.
no, he must hammer it in. Meditation is the hammering of the heart. It's a pertinent phrase, Jer. 23.24.
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Is not my word like a fire, (saith the Lord) and like a hammer that breaketh the rocks in peices ? There be two similitudes, first, of a hammer :Is not my word like a fire, (Says the Lord) and like a hammer that breaks the Rocks in Pieces? There be two Similitudes, First, of a hammer:
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the Word of God is the hammer;
the Word of God is the hammer;
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meditation is the hand that taketh this hammer, and knocks the nail into the rocky heart, and makes it enter:
meditation is the hand that Takes this hammer, and knocks the nail into the rocky heart, and makes it enter:
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Wilt thou not feele? Ile make thee feele: (saith meditation) wilt thou not take notice of thy wretched estate? Meditation comes with blow after blow, and makes it take notice. Seeondly, of fire ; the word is like fire;
Wilt thou not feel? I'll make thee feel: (Says meditation) wilt thou not take notice of thy wretched estate? Meditation comes with blow After blow, and makes it take notice. Secondly, of fire; the word is like fire;
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Meditation kindles it about the heart. A man benummed with cold is senselesse; the water frozen with cold, though the least peble would have sunk in it before,
Meditation kindles it about the heart. A man benumbed with cold is senseless; the water frozen with cold, though the least pebble would have sunk in it before,
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now a great milstone is able to lie upon it, and not sink; the water is able to beare it:
now a great millstone is able to lie upon it, and not sink; the water is able to bear it:
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so is the heart, be it sins never so heavie, as the hill of Basan, yet it bears it and feels no weight:
so is the heart, be it Sins never so heavy, as the hill of Basan, yet it bears it and feels no weight:
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but Meditation thawes the heart, and then every sinne pincheth and oppresseth. Is not my word like fire ? as if he should say, think of it,
but Meditation thaws the heart, and then every sin pincheth and Oppresses. Is not my word like fire? as if he should say, think of it,
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and muse of it, and meditate of it, and thou shall feele it as a fire.
and muse of it, and meditate of it, and thou shall feel it as a fire.
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Meditation is the often smiting of the heart with this hammer: so did Ephraim, smite upon his thigh : Jer. 31.19. like a man in a miserable agony, he thumps his own breast, and in a vexation strikes his hand on his thigh.
Meditation is the often smiting of the heart with this hammer: so did Ephraim, smite upon his thigh: Jer. 31.19. like a man in a miserable agony, he thumps his own breast, and in a vexation strikes his hand on his thigh.
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Oh miserable wretch that I am! So did Ephraim, Oh what an unruly Ox am I!
O miserable wretch that I am! So did Ephraim, O what an unruly Ox am I!
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how unwilling am I to bear the yoke of the Lord? Oh and oh the hardnesse of my heart!
how unwilling am I to bear the yoke of the Lord? O and o the hardness of my heart!
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oh that I could tell how to beat thee black and blue! Many men smite their hearts, but they smite them not often enough.
o that I could tell how to beatrice thee black and blue! Many men smite their hearts, but they smite them not often enough.
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When El•sha bad Joash smite upon the ground, he smote thrice and sta•ed.
When El•sha bad Joash smite upon the ground, he smote thrice and sta•ed.
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The man of God said to him in anger, Thou shouldest have smitten five or six times,
The man of God said to him in anger, Thou Shouldst have smitten five or six times,
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for then thou hadst smitten Syria till thou hadst consumed them, where as now thou shalt smite Syria but thrice. 2. Kin. 13.19.for then thou Hadst smitten Syria till thou Hadst consumed them, where as now thou shalt smite Syria but thrice. 2. Kin. 13.19.
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So men smite their hearts twice or thrice or so, but they will not smite their sins dead:
So men smite their hearts twice or thrice or so, but they will not smite their Sins dead:
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it may be they break the head of their sins, but they recover again, and grow strong upon them, as at first.
it may be they break the head of their Sins, but they recover again, and grow strong upon them, as At First.
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Thou must smite five or six times, yea fifty times five times, till thou hast quite broken the impostume of thy heart.
Thou must smite five or six times, yea fifty times five times, till thou hast quite broken the impostume of thy heart.
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Meditate on the mercies of God, and with them smite it often and often: Meditate on the justice of God, and with it smite it again, and again:
Meditate on the Mercies of God, and with them smite it often and often: Meditate on the Justice of God, and with it smite it again, and again:
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Meditate on the wrath of God, which is as a consuming fire, and with it smite it soundly.
Meditate on the wrath of God, which is as a consuming fire, and with it smite it soundly.
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Meditate on the truth of the Lord, this threatning and that threatning; this commandement, and that commandement; this promise and that promise;
Meditate on the truth of the Lord, this threatening and that threatening; this Commandment, and that Commandment; this promise and that promise;
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and with all these smite it to powder. The forth manner; Anticipate and prevent thine owne heart :
and with all these smite it to powder. The forth manner; Anticipate and prevent thine own heart:
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meditate what thy heart will one day wish, if it be not humbled, and tell thy soule as much;
meditate what thy heart will one day wish, if it be not humbled, and tell thy soul as much;
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thou wilt one day wish, Oh that I had been humbled under the reproofes of the Lord!
thou wilt one day wish, O that I had been humbled under the reproofs of the Lord!
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Oh that I had been wise to have understood mine owne mercie! Cursed bee the day that ever I neglected the means of grace;
O that I had been wise to have understood mine own mercy! Cursed be the day that ever I neglected the means of grace;
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so the Lord brings in a foolish obstinate sinner, cursing and banning his owne soule, sobbing and howling at the last, Oh how have I hated instruction, and my heart despised rep•oofe!
so the Lord brings in a foolish obstinate sinner, cursing and banning his own soul, sobbing and howling At the last, O how have I hated instruction, and my heart despised rep•oofe!
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and have not observed the voyce of my Teachers, nor inclined mine care to them that instructed mee? Pro. 5.12, 13. I had Ministers to preach to me,and have not observed the voice of my Teachers, nor inclined mine care to them that instructed me? Pro 5.12, 13. I had Ministers to preach to me,
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but I would not come at them •or if I did, I cared not for their doctrine:
but I would not come At them •or if I did, I cared not for their Doctrine:
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I had friends that advised me wel, but woe is me damned wretch! I heeded them not.
I had Friends that advised me well, but woe is me damned wretch! I heeded them not.
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Thus thou wilt cast the foole into thine owne teeth and fling a thousand curses into thine own face, because of thy madnesse. I might have learned. but I would not;
Thus thou wilt cast the fool into thine own teeth and fling a thousand curses into thine own face, Because of thy madness. I might have learned. but I would not;
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I might have been humbled, but I would not:
I might have been humbled, but I would not:
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I was almost in all evill in the midst of the assembly of the congregation, vers. I was almost in all evil in the midst of the assembly of the congregation, vers.
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14. I lived where the Saints of God were in whole assemblies, but I mockt them, I hated them, I misliked them for being too precise.
14. I lived where the Saints of God were in Whole assemblies, but I mocked them, I hated them, I misliked them for being too precise.
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I was not ashamed of my security, no not in thy sight.
I was not ashamed of my security, no not in thy sighed.
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Thus thou wilt cry out one day, if now thou wilt not yeeld unto meditation, which must make this as present with thee.
Thus thou wilt cry out one day, if now thou wilt not yield unto meditation, which must make this as present with thee.
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Know thou, O my soul, the time of thy visitation is at hand, thou wilt curse thy selfe hereafter,
Know thou, Oh my soul, the time of thy Visitation is At hand, thou wilt curse thy self hereafter,
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if thou doest not now be moved by Gods mercies, thou shalt never see mercie more:
if thou dost not now be moved by God's Mercies, thou shalt never see mercy more:
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Now be awaked by Gods judgements, or else thou shalt feel them for evermore, now or for ever thou shalt roare for them.
Now be awaked by God's Judgments, or Else thou shalt feel them for evermore, now or for ever thou shalt roar for them.
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Then thou shalt curse thy gains and thy profits that bewitched thee, thou shalt curse thy pleasures and delights that besotted thee, curse thine own heart,
Then thou shalt curse thy gains and thy profits that bewitched thee, thou shalt curse thy pleasures and delights that besotted thee, curse thine own heart,
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and thine own soul, and thine own conscience that have damned thee. Meditation may tell thee, thus it will be with thee, unlesse thou obeyest now.
and thine own soul, and thine own conscience that have damned thee. Meditation may tell thee, thus it will be with thee, unless thou obeyest now.
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Hear ye me now, oh ye children, and depart not from the words of my mouth, ver. 7. hear the word now,Hear you me now, o you children, and depart not from the words of my Mouth, ver. 7. hear the word now,
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and obey it, let it not depart out of thy meditation. Now be humbled with grace, o• then thou shalt be humbled with horrour:
and obey it, let it not depart out of thy meditation. Now be humbled with grace, o• then thou shalt be humbled with horror:
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then thou shalt wish, Oh that I had been ruled!
then thou shalt wish, O that I had been ruled!
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When thou art in hell, then thou shalt meditate, 〈 ◊ 〉 it was good counsell that such and such a •ster gave me;
When thou art in hell, then thou shalt meditate, 〈 ◊ 〉 it was good counsel that such and such a •ster gave me;
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good counsell that such a 〈 ◊ 〉 and such a brother gave me; but wretch 〈 ◊ 〉 I was, I had not grace to follow it!
good counsel that such a 〈 ◊ 〉 and such a brother gave me; but wretch 〈 ◊ 〉 I was, I had not grace to follow it!
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I had more mind of my pleasures, more mind of my vanities then of grace.
I had more mind of my pleasures, more mind of my vanities then of grace.
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Oh if it were to do again, I would not do so for a thousand worlds:
O if it were to do again, I would not do so for a thousand world's:
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but alas, it is now too late. Therefore let Meditation presse this upon thee before-hand.
but alas, it is now too late. Therefore let Meditation press this upon thee beforehand.
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Now follows the third thing, how to put life to Meditation. Foure duties are to be done to this purpose
Now follows the third thing, how to put life to Meditation. Foure duties Are to be done to this purpose
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1. Let Meditation haunt thy heart, let meditation dogge thee with the hellish looks of thy sins,
1. Let Meditation haunt thy heart, let meditation dog thee with the hellish looks of thy Sins,
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and follow it with the dreadfull vengeance of God, haunt it with promises, haunt it with threatnings, haunt it with mercies,
and follow it with the dreadful vengeance of God, haunt it with promises, haunt it with threatenings, haunt it with Mercies,
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and haunt it with judgements, and haunt it with Commandments.
and haunt it with Judgments, and haunt it with commandments.
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The heart is like the Beaver, when it perceiveth it cannot possibly escape from the Huntsman, it cuts the member for which it is hunted,
The heart is like the Beaver, when it perceives it cannot possibly escape from the Huntsman, it cuts the member for which it is hunted,
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and slings it down, and so escapes (saith Aesops: ) So pursue thy heart with its sins, with the hue and cry of Gods mercies;
and slings it down, and so escapes (Says Aesops:) So pursue thy heart with its Sins, with the hue and cry of God's Mercies;
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pursue it with the hubbub of Gods judgements;
pursue it with the hubbub of God's Judgments;
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let meditation haunt it, and let thy soul see it shall never be rid of the haunt;
let meditation haunt it, and let thy soul see it shall never be rid of the haunt;
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at last it will be content to part with its lusts.
At last it will be content to part with its Lustiest.
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Let meditation say, Wilt thou forsake thine own mercies? If thou livest thus and thus,
Let meditation say, Wilt thou forsake thine own Mercies? If thou Livest thus and thus,
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if thou prayest thus and thus, dead-heartedly, thou kickest against thine own mercie, wilt thou rush upon the pricks? This mercie thou maist have, if thou wouldst amend;
if thou Prayest thus and thus, dead-heartedly, thou kickest against thine own mercy, wilt thou rush upon the pricks? This mercy thou Mayest have, if thou Wouldst amend;
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that vengeance thou shalt have, if thou do not amend: Either cut off thy sins, or else God will cut off thy soul.
that vengeance thou shalt have, if thou do not amend: Either Cut off thy Sins, or Else God will Cut off thy soul.
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Return, O Shulamite, return, return, its the voice of Christ to thee: Let meditation say, Return, O my soul, return, return, and thou mayst be saved;Return, Oh Shulamite, return, return, its the voice of christ to thee: Let meditation say, Return, Oh my soul, return, return, and thou Mayest be saved;
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return, or else thou shalt be condemned.
return, or Else thou shalt be condemned.
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Now what was the effect of this haunting meditation? Or ere I was aware, my soul made me like the Chariots of Aminadab, vers.
Now what was the Effect of this haunting meditation? Or ere I was aware, my soul made me like the Chariots of Aminadab, vers.
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12. That is, my soul musing and meditating on these and these commandments, it so humbled my soul, that it made me yeeld;
12. That is, my soul musing and meditating on these and these Commandments, it so humbled my soul, that it made me yield;
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yea, and made me run as fast as the Chariots of Aminadab, freely and willingly to Christ.
yea, and made me run as fast as the Chariots of Aminadab, freely and willingly to christ.
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Deal with thy heart as Junius his father dealt with him:
Deal with thy heart as Junius his father dealt with him:
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he seeing his son was Atheisticall, he laid a Bible in every room, that his son could look in no room,
he seeing his son was Atheistical, he laid a bible in every room, that his son could look in no room,
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but behold a Bible haunted him, upbraiding him, Wilt thou not read me, Atheist? Wilt thou not read me? And so at last he read it,
but behold a bible haunted him, upbraiding him, Wilt thou not read me, Atheist? Wilt thou not read me? And so At last he read it,
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and was converted from his Atheisme:
and was converted from his Atheism:
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So let meditation haunt thy heart, hold forth the commandments, promises, threatnings of the Lord, that thy heart may see them;
So let meditation haunt thy heart, hold forth the Commandments, promises, threatenings of the Lord, that thy heart may see them;
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let meditation haunt thee in thy luke-warmnesse: prayest thou thus luke-warm? This prayer will break thy neck one day.
let meditation haunt thee in thy lukewarmness: Prayest thou thus lukewarm? This prayer will break thy neck one day.
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Repentest thou? This luke-warm repentance will cause God to spue thee out of his mouth.
Repentest thou? This lukewarm Repentance will cause God to spue thee out of his Mouth.
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Hearest thou, speakest thou, thinkest thou? These luke-warm duties will confound thee ere long, if thou lookest not to it.
Hearst thou, Speakest thou, Thinkest thou? These lukewarm duties will confound thee ere long, if thou Lookest not to it.
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Let Meditation haunt thee, as they haunted Nehemiah with warnings, ten times (saith the Text) they sent to Nehemiah, they will be upon thee, Nehem. 4.12. Beware of the danger, the enemy will be upon thee: ten times they warned him, never giving over till Nehemiah looked about him, vers. 13. So do thou haunt thine own heart:
Let Meditation haunt thee, as they haunted Nehemiah with Warnings, ten times (Says the Text) they sent to Nehemiah, they will be upon thee, Nehemiah 4.12. Beware of the danger, the enemy will be upon thee: ten times they warned him, never giving over till Nehemiah looked about him, vers. 13. So do thou haunt thine own heart:
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they will be upon thee, this curse, this wrath, that hardnesse of heart, this security will be upon thee. Ten times,
they will be upon thee, this curse, this wrath, that hardness of heart, this security will be upon thee. Ten times,
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yea, a thousand times ten times, never give over thine own soul, untill thou hast made it to submit.
yea, a thousand times ten times, never give over thine own soul, until thou hast made it to submit.
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Indeed there be some, let God send Meditations to haunt them, and follow them, saying, Repent, leave this or that sin,
Indeed there be Some, let God send Meditations to haunt them, and follow them, saying, repent, leave this or that since,
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why wilt thou be damn'd with this sin? Oh forsake it, presently they will gagge the mouth of Meditation,
why wilt thou be damned with this since? O forsake it, presently they will gag the Mouth of Meditation,
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and of conscience, and strike them stark dead:
and of conscience, and strike them stark dead:
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as Abner when Azahel would haunt him, and follow him, and turn neither to the right hand,
as Abner when Azahel would haunt him, and follow him, and turn neither to the right hand,
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nor to the left, but follow him at the heels. Turn aside (saith Abner ) but he would not turn aside from following him.
nor to the left, but follow him At the heels. Turn aside (Says Abner) but he would not turn aside from following him.
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Turn aside from me (sayes Abner again) or I will kill thee, but he would not turn aside, he would follow him close:
Turn aside from me (Says Abner again) or I will kill thee, but he would not turn aside, he would follow him close:
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Then he up with his Spear and slew him, 2 Sam. 2.19, 20, 21, 22, 23 So many deal with the meditation of conscience,
Then he up with his Spear and slew him, 2 Sam. 2.19, 20, 21, 22, 23 So many deal with the meditation of conscience,
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when conscience would dogge them, and weary them out of their sins, they will not: when conscience would haunt them, they will not be haunted therewith;
when conscience would dog them, and weary them out of their Sins, they will not: when conscience would haunt them, they will not be haunted therewith;
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when conscience would follow them up with their desperate wilfulnesse, they gall and wound, and murder conscience to be quiet.
when conscience would follow them up with their desperate wilfulness, they Gall and wound, and murder conscience to be quiet.
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But David haunted his heart, and would have it haunted. The second duty:
But David haunted his heart, and would have it haunted. The second duty:
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Let Meditation trace thy heart, as it should haunt thee, so also let it trace thee in the samesteps.Let Meditation trace thy heart, as it should haunt thee, so also let it trace thee in the samesteps.
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So would the Church, Let us search and trie our wayes, and turn again unto the Lord: Lam. 3.40. The word (in the originall, sayes Buxtorf ) signifies, track or steps, step by step:
So would the Church, Let us search and try our ways, and turn again unto the Lord: Lam. 3.40. The word (in the original, Says Buxtorf) signifies, track or steps, step by step:
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this step was in the ditch, that in the mire, that step awry: track them all, that we may ungo them all again, and turn unto the Lord.
this step was in the ditch, that in the mire, that step awry: track them all, that we may ungo them all again, and turn unto the Lord.
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Never pray but let Meditation track thy prayer: this passage was right, that passage was amisse.
Never pray but let Meditation track thy prayer: this passage was right, that passage was amiss.
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Never keep a Sabbath but let Meditation track thy keeping of it; this duty was sincere, that was rotten:
Never keep a Sabbath but let Meditation track thy keeping of it; this duty was sincere, that was rotten:
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Never do any thing but let Meditation track it. This thought, this word, this action was warrantable;
Never do any thing but let Meditation track it. This Thought, this word, this actium was warrantable;
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that was out of the way:
that was out of the Way:
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track thy heart, as the Lord tracted Eliah, he tract him in the wildernesse, he tracted him under the juniper tree, he tract him in the cave;
track thy heart, as the Lord tracted Elijah, he tract him in the Wilderness, he tracted him under the juniper tree, he tract him in the cave;
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What dost thou here Eliah? go forth: 1 King. 19. What dost thou here Eliah, go, return. What dost thou Here Elijah? go forth: 1 King. 19. What dost thou Here Elijah, go, return.
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He tract him in the mount, Go, return, what dost thou here Eliah? this is not a place for thee. So let Meditation wait thee:
He tract him in the mount, Go, return, what dost thou Here Elijah? this is not a place for thee. So let Meditation wait thee:
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what dost thou here, O sinner? what dost thou here O drunkard? in thy covetousnesse,
what dost thou Here, Oh sinner? what dost thou hear Oh drunkard? in thy covetousness,
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or in thy prophanenesse, what dost thou here? this is not a place for thee, unlesse thou mean to perish.
or in thy profaneness, what dost thou Here? this is not a place for thee, unless thou mean to perish.
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It may be thou art now scard out of these sins, and art run into civill honesty ; let Meditation still track thee.
It may be thou art now scared out of these Sins, and art run into civil honesty; let Meditation still track thee.
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What dost thou do here, O sinner? Civilitie is not a case fit for thee,
What dost thou do Here, Oh sinner? Civility is not a case fit for thee,
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unlesse thou wert better, thou shalt be torn in peeces.
unless thou Wertenberg better, thou shalt be torn in Pieces.
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It may be thou art driven out of thy civility, and art gone further, to the profession of Religion,
It may be thou art driven out of thy civility, and art gone further, to the profession of Religion,
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though it be without the power of it: let meditation still wait thee.
though it be without the power of it: let meditation still wait thee.
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What dost thou here, O sinner? this sorry kind of profession is not a race fit for thee:
What dost thou Here, Oh sinner? this sorry kind of profession is not a raze fit for thee:
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unlesse thou be godlier then so, thou shalt be devoured with everlasting fire. Meditation is like the coursing of a hare in the snow;
unless thou be godlier then so, thou shalt be devoured with everlasting fire. Meditation is like the coursing of a hare in the snow;
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the hare fearing to be taken by the dogs, here she stops, there she leaps, here she interleaps, there she goes backward,
the hare fearing to be taken by the Dogs, Here she stops, there she leaps, Here she interleaps, there she Goes backward,
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and forward upward and downward, and all to deceive the dogs, that they may not find her;
and forward upward and downward, and all to deceive the Dogs, that they may not find her;
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but they go smelling and maundring, winding and turning, and track her step by step, till they find her:
but they go smelling and maundring, winding and turning, and track her step by step, till they find her:
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so meditation in the coursing of the soul, the heart hath a thousand fetches, a thousand meanders and labyrinths, a thousand crosse windings,
so meditation in the coursing of the soul, the heart hath a thousand Fetches, a thousand meanders and labyrinths, a thousand cross windings,
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and compassings, and deceits, and all to puzle Meditation.
and compassings, and Deceits, and all to puzzle Meditation.
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But Meditation must track the heart, as God dealt with Job, he counted his steps, step by step: Job 14.16. Meditation is the souls blood-hound, it will never leave howling, the wrath of God, till it hath taken the hearts sin for a prey;
But Meditation must track the heart, as God dealt with Job, he counted his steps, step by step: Job 14.16. Meditation is the Souls bloodhound, it will never leave howling, the wrath of God, till it hath taken the hearts since for a prey;
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Meditation haunts it out of one sin, and it runs into another; Meditation haunts it out of that, and it runs into a third:
Meditation haunts it out of one since, and it runs into Another; Meditation haunts it out of that, and it runs into a third:
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Meditation is a good pursevant, it prosecutes the sinner, and attaches him. Now because the heart is most cunning, and hardest to be trackt by its sent,
Meditation is a good pursuivant, it prosecutes the sinner, and attaches him. Now Because the heart is most cunning, and Hardest to be tracked by its sent,
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when the heart hath taken up abundance of good duties, and attained unto sundry graces, these good duties and common graces drown the sent of the hearts wickednesse.
when the heart hath taken up abundance of good duties, and attained unto sundry graces, these good duties and Common graces drown the sent of the hearts wickedness.
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As Huntsmen observe, that the hounds cannot well hunt in the Spring, as Theophrastus, and Pollux, and others observe:
As Huntsmen observe, that the hounds cannot well hunt in the Spring, as Theophrastus, and Pollux, and Others observe:
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the sweet odors of the flowers and herbs (sayes Oppian ) hinder the hounds from smelling the hare: so it is with Meditation;
the sweet odours of the flowers and herbs (Says Oppian) hinder the hounds from smelling the hare: so it is with Meditation;
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it is hard for it to track the heart in the green Spring time of civill honestie and formalitie.
it is hard for it to track the heart in the green Spring time of civil honesty and formality.
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And therefore let Meditation make diligent search, saith he. The third duty:
And Therefore let Meditation make diligent search, Says he. The third duty:
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hale thy heart before God, and let Meditation bring it before his throne, and there powre out thy complaint against it before God, there out with all thy villany,hale thy heart before God, and let Meditation bring it before his throne, and there pour out thy complaint against it before God, there out with all thy villainy,
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and article against thy self, and bring as many complaints against thy self before heaven, as there be drops in a bucket full of water. So do the godly:
and article against thy self, and bring as many complaints against thy self before heaven, as there be drops in a bucket full of water. So do the godly:
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I powred out all my complaints before him, (Psal. 102. in the preface) I powred out my complaints,I poured out all my complaints before him, (Psalm 102. in the preface) I poured out my complaints,
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as a man powreth out water out of a vessell;
as a man poureth out water out of a vessel;
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generally men are willing to call for mercie, but they are not so willing to bring complaints unto God against themselves:
generally men Are willing to call for mercy, but they Are not so willing to bring complaints unto God against themselves:
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ye shall have them whisper after the Minister, as he is begging for pardon and mercie,
you shall have them whisper After the Minister, as he is begging for pardon and mercy,
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but they will not do so, whiles he is complaining of their sins; the hellish and devillish abominations of their heart.
but they will not do so, while he is complaining of their Sins; the hellish and devilish abominations of their heart.
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These are men of corrupt minds, reprobate concerning the faith, and shall never have mercie, till they be as forward to complain of their sins,
These Are men of corrupt minds, Reprobate Concerning the faith, and shall never have mercy, till they be as forward to complain of their Sins,
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as to be plaintives for mercie.
as to be plaintives for mercy.
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When a man in Meditation meets with a hard matter, that he cannot sufficiently dive into, he breaks it to another: so do thou to God;
When a man in Meditation meets with a hard matter, that he cannot sufficiently dive into, he breaks it to Another: so do thou to God;
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break all thy heart to God, tell him of thy hardnesse of heart, of the pride of thy heart, of the desperate prophanenesse of thy heart:
break all thy heart to God, tell him of thy hardness of heart, of the pride of thy heart, of the desperate profaneness of thy heart:
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but take these rules with thee. First, thy complaint must be full of sorrow: Psal. 55.
but take these rules with thee. First, thy complaint must be full of sorrow: Psalm 55.
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Secondly, it must be a full complaint, of all thy sins, and of all thy lusts;
Secondly, it must be a full complaint, of all thy Sins, and of all thy Lustiest;
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Lam. 2.18, 19. Poure ou• thy heart like water before the face of the Lord. Water runs all out of a vessell when you turn the mouth downward;Lam. 2.18, 19. Pour ou• thy heart like water before the face of the Lord. Water runs all out of a vessel when you turn the Mouth downward;
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never a spoonfull will stay behind. The wicked will not complain of their sins fully: they make hypocriticall professions.
never a spoonful will stay behind. The wicked will not complain of their Sins Fully: they make hypocritical professions.
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If it be a sin, I am sorry for it; (saies one) if it be naught, I cry God mercie; (saith another) when their own consciences tell them it is a sin,
If it be a since, I am sorry for it; (Says one) if it be nought, I cry God mercy; (Says Another) when their own Consciences tell them it is a since,
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yet they will not complain of it absolutely.
yet they will not complain of it absolutely.
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Thirdly, thy complaint must be with aggravation: thou must aggravate thy sins by all the circumstances, that may shew it to be odious, as Peter did:
Thirdly, thy complaint must be with aggravation: thou must aggravate thy Sins by all the Circumstances, that may show it to be odious, as Peter did:
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when he thought thereon, he wept Mark 14.72. the originall hath it, he cast all these things one upon another. when he Thought thereon, he wept Mark 14.72. the original hath it, he cast all these things one upon Another.
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Wretch that I was, Christ was my master, and yet I denyed him;
Wretch that I was, christ was my master, and yet I denied him;
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such a good master, that he called me before any of my fellow Apostles, and yet I denyed him;
such a good master, that he called me before any of my fellow Apostles, and yet I denied him;
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I was ready to sink once, he denyed not me:
I was ready to sink once, he denied not me:
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I was to be damned once, he denyed not my soul, and yet I denyed him;
I was to be damned once, he denied not my soul, and yet I denied him;
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he told me of this sin beforehand, that I might take heed of it, and yet I denyed him.
he told me of this since beforehand, that I might take heed of it, and yet I denied him.
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I said I will not commit it, nor forsake him, and yet I denyed him:
I said I will not commit it, nor forsake him, and yet I denied him:
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yea, this very night, no longer ago, did I say and say again, I would not deny him,
yea, this very night, no longer ago, did I say and say again, I would not deny him,
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and yet I denyed him, yea, I said, though all others denyed him, yet would not I;
and yet I denied him, yea, I said, though all Others denied him, yet would not I;
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and yet worse then all others, I denyed him with a witnesse, before a maid, before a damosel;
and yet Worse then all Others, I denied him with a witness, before a maid, before a damosel;
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nay, more filthy beast that I am, I said I did not know the man; nay more, I sware I did not know him;
nay, more filthy beast that I am, I said I did not know the man; nay more, I sware I did not know him;
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nay, more then all this, I did even curse my self with an oath, that I did not know him:
nay, more then all this, I did even curse my self with an oath, that I did not know him:
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nay more, all this evill did I, not above five or six strides from my Lord and Saviour:
nay more, all this evil did I, not above five or six strides from my Lord and Saviour:
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nay more, even then, when if ever I should have stood for him, I should have done it then,
nay more, even then, when if ever I should have stood for him, I should have done it then,
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when all the world did forsake him. Oh wretch that I was, I denyed him!
when all the world did forsake him. O wretch that I was, I denied him!
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he cast up all these circumstances together, and meditating on them, he went out, and wept bitterly.
he cast up all these Circumstances together, and meditating on them, he went out, and wept bitterly.
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Fourthly, thy complaint must be a self-condemning complaint: thou must condemn thy self, and lay thy self at hell gates,
Fourthly, thy complaint must be a self-condemning complaint: thou must condemn thy self, and lay thy self At hell gates,
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and set the naked point of Gods vengeance at thy throat. Thus and thus have I lived, damned, cast-away, as I have deserved to be!
and Set the naked point of God's vengeance At thy throat. Thus and thus have I lived, damned, castaway, as I have deserved to be!
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So did Ezra in the behalfe of the Jewes, Ezra 9. For, 1 He fell on his face ;
So did Ezra in the behalf of the Jews, Ezra 9. For, 1 He fell on his face;
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he did not bow down on his knees;
he did not bow down on his knees;
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but like a man astonished, he fell on his knees, ready to feele on the ground in amazement.
but like a man astonished, he fell on his knees, ready to feel on the ground in amazement.
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2. He spread out his hands unto the Lord, verse 5. as if he should say, here is my heart-bloud.
2. He spread out his hands unto the Lord, verse 5. as if he should say, Here is my Heart blood.
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Lord here is my breast, Lord; we deserve thou shouldst stab us with thy wrath.
Lord Here is my breast, Lord; we deserve thou Shouldst stab us with thy wrath.
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3. He blushes to look heaven in the face, verse 6. so vexed to think on the sinnes of his people, that he is even confounded to beg mercy.
3. He Blushes to look heaven in the face, verse 6. so vexed to think on the Sins of his people, that he is even confounded to beg mercy.
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4. He is (as it were) dumb and speechlesse before God:
4. He is (as it were) dumb and speechless before God:
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And now our God, what shall we say after all this? for we have forsaken thy commandements, verse 10. Shall I excuse the matter? alas! it is inexcusable.And now our God, what shall we say After all this? for we have forsaken thy Commandments, verse 10. Shall I excuse the matter? alas! it is inexcusable.
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What shall we say after all this? Shall we call for thy patience ? We had it,What shall we say After all this? Shall we call for thy patience? We had it,
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and yet were little the better.
and yet were little the better.
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Shall we call for mercie? Why we had it, and yet our stubborne hearts would not come downe.
Shall we call for mercy? Why we had it, and yet our stubborn hearts would not come down.
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I know not what to say for our selves: for we have sinned against thee.
I know not what to say for our selves: for we have sinned against thee.
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5. He declares Gods truth, that he had warned them by his Prophet•, ( vers. 11.12.) but no warning can better us.
5. He declares God's truth, that he had warned them by his Prophet•, (vers. 11.12.) but no warning can better us.
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6. He shewes how God had punished them, yet they would not be humbled :
6. He shows how God had punished them, yet they would not be humbled:
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for all that God had brought upon them lesse evils then they deserved, and wrought deliverances for them, which they could not have expected;
for all that God had brought upon them less evils then they deserved, and wrought Deliverances for them, which they could not have expected;
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What shall we say, should we for all this break thy Commandements? verse 13, 14. What can we expect but hell and confusion?What shall we say, should we for all this break thy commandments? verse 13, 14. What can we expect but hell and confusion?
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7. He is sensible of Gods judgements and righteousnesse: O Lord, thou art righteous:
7. He is sensible of God's Judgments and righteousness: Oh Lord, thou art righteous:
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as if hee should say, How canst thou spare us for this sinne? How can it stand with thy righteousnesse? How is it that such hell-hounds as we are, should live above ground,
as if he should say, How Canst thou spare us for this sin? How can it stand with thy righteousness? How is it that such hellhounds as we Are, should live above ground,
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when thou art so righteous a God? It is a wonder that the earth opens not her mouth for to swallow us up quick:
when thou art so righteous a God? It is a wonder that the earth Opens not her Mouth for to swallow us up quick:
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for, O Lord, thou art righteous. 8. He laies downe his soule, and all the peoples soules at Gods feet ;
for, Oh Lord, thou art righteous. 8. He lays down his soul, and all the peoples Souls At God's feet;
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as if he should say, here we be, thou maist damne us if thou wilt; Behold, we are all here before thee in our trespasses:
as if he should say, Here we be, thou Mayest damn us if thou wilt; Behold, we Are all Here before thee in our Trespasses:
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for we cannot stand before thee, because of this, ver. 15. Behold here we are: rebels we are:for we cannot stand before thee, Because of this, ver. 15. Behold Here we Are: rebels we Are:
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here are our heads and our throats before thee, if now thou shouldst take us from our knees unto hel,
Here Are our Heads and our throats before thee, if now thou Shouldst take us from our knees unto hell,
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& from our prayers unto damnation, we cannot aske thee why thou doest so: Oh it's mercie, it's mercie indeed, that we have been spared.
& from our Prayers unto damnation, we cannot ask thee why thou dost so: O it's mercy, it's mercy indeed, that we have been spared.
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Thus meditation must bring our hearts before God, and there complaine against them before heaven.
Thus meditation must bring our hearts before God, and there complain against them before heaven.
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Meditation should deale with the heart, as the Father did with his possessed child, who carried him to Christ;Meditation should deal with the heart, as the Father did with his possessed child, who carried him to christ;
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saying, Master, my child is possessed with a Devil, even a dumb spirit, and I spake to thy Disciples that th•y should cast him out,
saying, Master, my child is possessed with a devil, even a dumb Spirit, and I spoke to thy Disciples that th•y should cast him out,
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but they could not Mark 9.18.but they could not Mark 9.18.
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Bring him to me (saith Christ) vers. 19. How long is this agoe since this came to him? Of a child (saith the Father) and often it hath cast him into the fire, Bring him to me (Says christ) vers. 19. How long is this ago since this Come to him? Of a child (Says the Father) and often it hath cast him into the fire,
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and often into the water to destroy him;
and often into the water to destroy him;
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but if thou canst doe any thing (as certainly thou canst doe all things) have compassion on us, and help us. but if thou Canst do any thing (as Certainly thou Canst do all things) have compassion on us, and help us.
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verse 22. And then Christ helpt him.
verse 22. And then christ helped him.
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So let meditation drive thy heart to God, saying, Lord here is my heart (I beleeve) possest with a Devill;
So let meditation drive thy heart to God, saying, Lord Here is my heart (I believe) possessed with a devil;
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for it is a most abominable sinful heart:
for it is a most abominable sinful heart:
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I brought my heart to thy Ministers to cure it, to Sermons to Prayer, to all other good duties,
I brought my heart to thy Ministers to cure it, to Sermons to Prayer, to all other good duties,
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but they could not help me:
but they could not help me:
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my heart is a Devillish heart, still my heart is wicked, and rebellious still, the Devill, oh!
my heart is a Devilish heart, still my heart is wicked, and rebellious still, the devil, o!
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the Devill is in it still! Oh, how he tempts me!
the devil is in it still! O, how he tempts me!
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he holds me, hee casts me into the fire of this lust, and into the water of ever-flowing iniquity.
he holds me, he Cast me into the fire of this lust, and into the water of ever-flowing iniquity.
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Have thou compassion, come and help me; for my heart is miserably vexed with Satan;
Have thou compassion, come and help me; for my heart is miserably vexed with Satan;
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when I pray, the Devill stuffes me with dead thoughts, and drousie desires ▪ the Devill fills me with wandring Imaginations, and I know not what;
when I pray, the devil stuffs me with dead thoughts, and drowsy Desires ▪ the devil fills me with wandering Imaginations, and I know not what;
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when I hear the Word the Devil makes me to rise up against it, or forget it, or not obey it;
when I hear the Word the devil makes me to rise up against it, or forget it, or not obey it;
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when the Sabbath is come, the Devill sets me on thinking my own thoughts, and speaking mine own words;
when the Sabbath is come, the devil sets me on thinking my own thoughts, and speaking mine own words;
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when a Sacrament is come, the Devill hinders me in selfe-examination, the Devill disappoints me of my preparation :
when a Sacrament is come, the devil hinders me in self-examination, the devil disappoints me of my preparation:
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Oh have thou compassion on me. The fourth duty;
O have thou compassion on me. The fourth duty;
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let meditation, when it hath held thy heart before God, there cast thee downe before him: let meditation, when it hath held thy heart before God, there cast thee down before him:
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when Meditation hath searched out thy case, and made it appeare how wofull it is,
when Meditation hath searched out thy case, and made it appear how woeful it is,
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then let it lay thee along before God, with What shall I do to be saved? So it did with them in Acts 2.27.
then let it lay thee along before God, with What shall I do to be saved? So it did with them in Acts 2.27.
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as if they should say (saith Chrysostome ) we have not one jot of hope to finde mercy,
as if they should say (Says Chrysostom) we have not one jot of hope to find mercy,
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so long as we live as we do.
so long as we live as we do.
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What shall we do? Say what thou wilt, our ears are ready to hear it;
What shall we do? Say what thou wilt, our ears Are ready to hear it;
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command what thou wilt, our souls, what ever it be, are willing to do it:
command what thou wilt, our Souls, what ever it be, Are willing to do it:
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bid us suffer what ever thou pleasest, tell us what it is, and we will endure it.
bid us suffer what ever thou pleasest, tell us what it is, and we will endure it.
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They did not say, (notes Chrysostome ) How shall we be saved, as wicked men do:
They did not say, (notes Chrysostom) How shall we be saved, as wicked men do:
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they desire to be saved, but their maine care is not to see what they must do, they are told what they must do,
they desire to be saved, but their main care is not to see what they must do, they Are told what they must do,
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and yet refuse to do it;
and yet refuse to do it;
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but thy chiefe study must be, to cast thy selfe down before God, with the good Jaylor, Sirs, what shall I doe to be saved? Acts 16.30.
but thy chief study must be, to cast thy self down before God, with the good Jailor, Sirs, what shall I do to be saved? Acts 16.30.
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First, what must I do? and then to be saved. First, thy care must be what to do to get out of thy sins,
First, what must I do? and then to be saved. First, thy care must be what to do to get out of thy Sins,
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how to be rid of thy lusts, and then to be saved;
how to be rid of thy Lustiest, and then to be saved;
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as if he should say, I see I am at a damned passe, and therefore I was a making away my selfe, the fire of hell did slay my soule:
as if he should say, I see I am At a damned pass, and Therefore I was a making away my self, the fire of hell did slay my soul:
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but now is there hope of salvation? is there indeed? Oh tell me, I am willing to do any thing, what must I do? Keep nothing back of all the will the Lord;
but now is there hope of salvation? is there indeed? O tell me, I am willing to do any thing, what must I do? Keep nothing back of all the will the Lord;
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be it punishments to suffer, tell me of it, I am ready to beare it; be it precepts for to do, though never so irksome, O let me know it,
be it punishments to suffer, tell me of it, I am ready to bear it; be it Precepts for to do, though never so irksome, Oh let me know it,
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and I will not refuse it.
and I will not refuse it.
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What must I doe to be saved ? When the heart is thus humbled upon sound meditation, it's willing to do or suffer any thing.What must I do to be saved? When the heart is thus humbled upon found meditation, it's willing to do or suffer any thing.
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Jonah is willing to be cast into the sea, being humbled. Jonah 1.2. Here I am, Lord, deal with me as thou wilt. The first Motive.Jonah is willing to be cast into the sea, being humbled. Jonah 1.2. Here I am, Lord, deal with me as thou wilt. The First Motive.
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Is it a folly not to meditate ? Should a man walk on in a course,Is it a folly not to meditate? Should a man walk on in a course,
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and not meditate whether it will tend? When he falls into mischeife, what will he say? I never thought of this before, I never considered that this would be the end.
and not meditate whither it will tend? When he falls into mischief, what will he say? I never Thought of this before, I never considered that this would be the end.
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Now it is the part of a fool to say, I never thought, as the Latin proverb hath it;
Now it is the part of a fool to say, I never Thought, as the Latin proverb hath it;
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when the Steed is sto•len, if he should then shut the Stable doore, what wouldest thou say? Hee should have thought of that before.
when the Steed is sto•len, if he should then shut the Stable door, what Wouldst thou say? He should have Thought of that before.
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The rich man in the Gospell had these meditations in his heart;
The rich man in the Gospel had these meditations in his heart;
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he thought within himselfe, What shall I do, because I have no roome where to bestow, my fruits? He said in his heart, This will I do, I will pull down my barnes and build greater;
he Thought within himself, What shall I do, Because I have no room where to bestow, my fruits? He said in his heart, This will I do, I will pull down my Barns and built greater;
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and will say to my soule, Soule, soule, thou hast much goods laid up for many yeares, eate, drinke, and be merry;
and will say to my soul, Soul, soul, thou hast much goods laid up for many Years, eat, drink, and be merry;
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Luke 12.17, 18, 19, 20. Thou fool (said God) this night shall thy soule bee required of thee;
Lycia 12.17, 18, 19, 20. Thou fool (said God) this night shall thy soul be required of thee;
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then, whose shall these things bee that thou hast provided ? God said thus unto him;then, whose shall these things be that thou hast provided? God said thus unto him;
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not as if God spake thus familiarly unto him (saith Theophylact ) but it is a parable,
not as if God spoke thus familiarly unto him (Says Theophylact) but it is a parable,
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and God sayes so in his word, Thou soule, this night shall they requir• thy soule of thee.
and God Says so in his word, Thou soul, this night shall they requir• thy soul of thee.
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In this night of thy blindnesse, in this night of thy security, shall they require it:
In this night of thy blindness, in this night of thy security, shall they require it:
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hee doth not say, I will require thy soule of thee, but they :
he does not say, I will require thy soul of thee, but they:
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he doth not say who, but they, the Devils in hell, God knowes who shal• come, thou shalt die,
he does not say who, but they, the Devils in hell, God knows who shal• come, thou shalt die,
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and they shall fetch away •hy soul to hell: they shall require it.
and they shall fetch away •hy soul to hell: they shall require it.
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A godly mans soule is not required, but •ather he requires God to take away his soule:
A godly men soul is not required, but •ather he requires God to take away his soul:
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he is willing to die, that he may be with Christ: but a wicked mans soule is required of him:
he is willing to die, that he may be with christ: but a wicked men soul is required of him:
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hee would willingly not •ie, but that his soul is required of him and he must die.
he would willingly not •ie, but that his soul is required of him and he must die.
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Doubtlesse the rich foo•e now thought with himselfe, I never thought that I should have died so soone,
Doubtless the rich foo•e now Thought with himself, I never Thought that I should have died so soon,
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and therefore now he •alls (it may be) to his Lord, Lord, and cries God mercie.
and Therefore now he •alls (it may be) to his Lord, Lord, and cries God mercy.
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But what will they say to him? Thou shouldst have thought of this before. The wise man shall inherit •lory, but shame shall be the promotion of so•es, •rov. 3.3. •he wi•e and prudent, those that truely meditate of things before hand, shall have glory;
But what will they say to him? Thou Shouldst have Thought of this before. The wise man shall inherit •lory, but shame shall be the promotion of so•es, •rov. 3.3. •he wi•e and prudent, those that truly meditate of things before hand, shall have glory;
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but fools that hope to be promoted to glory and salvation, shame and confusion of face shall be all their promotion ▪ and when they come thereto, besides their expectation;
but Fools that hope to be promoted to glory and salvation, shame and confusion of face shall be all their promotion ▪ and when they come thereto, beside their expectation;
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what will they say? We never thought it would be thus with us before; but fooles as we were, we thought to be promoted to heaven:
what will they say? We never Thought it would be thus with us before; but Fools as we were, we Thought to be promoted to heaven:
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like Haman, when King A•ashuerus said unto him, What shall be done to the man whom the King will honour? O thus and thus (saith Haman ) for he thought, I am the man whom the King intendeth to honour, Esther 6. •. but when Haman was presently after to be hanged on a gallowes, he might rightly say, I never thought of this before.
like Haman, when King A•ashuerus said unto him, What shall be done to the man whom the King will honour? O thus and thus (Says Haman) for he Thought, I am the man whom the King intends to honour, Esther 6. •. but when Haman was presently After to be hanged on a gallows, he might rightly say, I never Thought of this before.
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So what shall be done to the man whom the Lord will honour? Thus and thus sayest thou, he shall have mercies, blessings, heaven:
So what shall be done to the man whom the Lord will honour? Thus and thus Sayest thou, he shall have Mercies, blessings, heaven:
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I, for thou thinkest I am the man that God intendeth thus to honour;
I, for thou Thinkest I am the man that God intends thus to honour;
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but when thou art come to hell, what wilt thou say then? I never thought of this before, that so it would be.
but when thou art come to hell, what wilt thou say then? I never Thought of this before, that so it would be.
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The second Motive is, Thou wouldest be loth to have the brand of a Reprobate: Not to meditate, is that brand;
The second Motive is, Thou Wouldst be loath to have the brand of a Reprobate: Not to meditate, is that brand;
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The wicked through the pride of his countenance, will not seek after God; neither is God in all his thoughts, Psal. 10.4. He scornes to be so poring upon Bibles, to be so wracking his mind with his sins;The wicked through the pride of his countenance, will not seek After God; neither is God in all his thoughts, Psalm 10.4. He scorns to be so poring upon Bibles, to be so wracking his mind with his Sins;
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He hath said in his heart, God will not require it, vers. 13. God requires no such scrupulosity nor strictnesse.He hath said in his heart, God will not require it, vers. 13. God requires no such scrupulosity nor strictness.
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The third Motive is, Thou wouldst be loth to roh God of his honour, and the maine part of his service, whis is Meditation.
The third Motive is, Thou Wouldst be loath to roh God of his honour, and the main part of his service, whis is Meditation.
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Thou shalt love the Lord with all thy heart, and with all thy soule, Matth. 22.38.Thou shalt love the Lord with all thy heart, and with all thy soul, Matthew 22.38.
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How can this bee true of them (saith Chrysostom ) who become vain in their imaginations? Thou shalt love the Lord thy God with all thy heart, soule and mind:
How can this be true of them (Says Chrysostom) who become vain in their Imaginations? Thou shalt love the Lord thy God with all thy heart, soul and mind:
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And so do I (saist thou:) So dost thou? What, and not love God with all that is in thy heart? Thy thoughts are in thy heart, thy meditations are in thy mind;
And so do I (Sayest thou:) So dost thou? What, and not love God with all that is in thy heart? Thy thoughts Are in thy heart, thy meditations Are in thy mind;
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If thy thoughts then, and meditations be not of God, thou dost not love God with all thy heart.
If thy thoughts then, and meditations be not of God, thou dost not love God with all thy heart.
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David did not only pray, that the words of his mouth, but also that the thoughts of his heart should be ever acceptable to the Lord, Psal. 19.14. not only that he might be full of heavenly communication in his mouth, but also of holy meditation in his heart.David did not only pray, that the words of his Mouth, but also that the thoughts of his heart should be ever acceptable to the Lord, Psalm 19.14. not only that he might be full of heavenly communication in his Mouth, but also of holy meditation in his heart.
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Behold (saith he) thou requirest truth in the inward parts, Psal. 51.6. And meditation is one of the duties of truth in the inward parts. The fourth Motive:Behold (Says he) thou requirest truth in the inward parts, Psalm 51.6. And meditation is one of the duties of truth in the inward parts. The fourth Motive:
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Thou wouldst be loth that all the worship thou givest to God, should be abominable : so it will be without meditation;Thou Wouldst be loath that all the worship thou givest to God, should be abominable: so it will be without meditation;
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meditation before it, meditation after it. First, Thou must meditate before thou goest about a duty of Gods worship :
meditation before it, meditation After it. First, Thou must meditate before thou goest about a duty of God's worship:
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consider before thou hear the word of God, meditate what thou art going about, Hearken O daughter, and consider, incline thine eare, Psal. 45.10.
Consider before thou hear the word of God, meditate what thou art going about, Harken Oh daughter, and Consider, incline thine ear, Psalm 45.10.
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First, consider and meditate, and then incline thine eare. This is part of those words often in Scripture, Be ready, be ready:
First, Consider and meditate, and then incline thine ear. This is part of those words often in Scripture, Be ready, be ready:
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Be ready and come up saith God, Exod. 34.2.) Be ready against the third day, Exod. 19. Gather your selves together, Zeph. 2.1. that is, prepare to meet thy God, O Israel, Amos 4.12.Be ready and come up Says God, Exod 34.2.) Be ready against the third day, Exod 19. Gather your selves together, Zephaniah 2.1. that is, prepare to meet thy God, Oh Israel, Amos 4.12.
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Secondly, meditate after the duty. When men part with men, they use to give one another a farewell,
Secondly, meditate After the duty. When men part with men, they use to give one Another a farewell,
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and not bluntly deliver their mind one to another, and so turn their backs one upon another.
and not bluntly deliver their mind one to Another, and so turn their backs one upon Another.
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Lysias could not write a letter to Felix, and break up abruptly, but he gave him a farewell, Acts 23.30.Lysias could not write a Letter to Felix, and break up abruptly, but he gave him a farewell, Acts 23.30.
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Neither may a man when a duty is done, go away bluntly from God, but give him a farewell by holy meditation.
Neither may a man when a duty is done, go away bluntly from God, but give him a farewell by holy meditation.
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It's an unseemly kicking of a duty, as most men do when they are come to the end of their prayers, to whom with the Father and holy Spirit, be ascribed all praise and glory, Amen ;
It's an unseemly kicking of a duty, as most men do when they Are come to the end of their Prayers, to whom with the Father and holy Spirit, be ascribed all praise and glory, Amen;
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Come, is dinner ready? or, what news do you hear? This is unmannerlinesse towards the ordinances of God.
Come, is dinner ready? or, what news do you hear? This is unmannerliness towards the ordinances of God.
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A man that hath been at a •oo• dinner will sit a while after it,
A man that hath been At a •oo• dinner will fit a while After it,
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or walke a while, he will not presently run to his worke, that the meat may digest the better:
or walk a while, he will not presently run to his work, that the meat may digest the better:
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So when thou hast been at Gods dainties, sit after it a while, pawsing and meditating thereof,
So when thou hast been At God's dainties, fit After it a while, pausing and meditating thereof,
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as often as thou well mayest, let it have its working a while.
as often as thou well Mayest, let it have its working a while.
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What is the reason thou hast so many by-thoughts in prayer? Because thou dost not meditate before-hand and after.
What is the reason thou hast so many by-thoughts in prayer? Because thou dost not meditate beforehand and After.
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Hence it is that thine eyes are not directed to the duty, but like a blind Archer thou shootest but by aim ;
Hence it is that thine eyes Are not directed to the duty, but like a blind Archer thou shootest but by aim;
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when the good Archer shoots, he must have the white in his eye still, which he must levell at.
when the good Archer shoots, he must have the white in his eye still, which he must level At.
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My voyce shalt thou hear betimes in the morning, in the morning will I direct my prayer to thee, and will look up, •s. •. 3.My voice shalt thou hear betimes in the morning, in the morning will I Direct my prayer to thee, and will look up, •s. •. 3.
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How came that? you may look on his meditations, vers. 1. By meditation he was wont to direct and levell his prayer to God.
How Come that? you may look on his meditations, vers. 1. By meditation he was wont to Direct and level his prayer to God.
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Wicked men know that God is before them, as a blinde man may le•rne that the But is before him,
Wicked men know that God is before them, as a blind man may le•rne that the But is before him,
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but they see not God before them to direct their prayers unto him: they pray at rovers.
but they see not God before them to Direct their Prayers unto him: they pray At rovers.
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Thou must use then to meditate of God, that thy prayers may bee directed:
Thou must use then to meditate of God, that thy Prayers may be directed:
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if thou prayest not thus, thy prayers are like them in the Prophet, who drew neer to God with their lippes,
if thou Prayest not thus, thy Prayers Are like them in the Prophet, who drew near to God with their lips,
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but their hearts were far from him, like an arrow beside the But, or far from the mark, either wide or short.but their hearts were Far from him, like an arrow beside the But, or Far from the mark, either wide or short.
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They have not cried unto me with their hearts, when they howled upon their beds, Hosea 7.14.They have not cried unto me with their hearts, when they howled upon their Beds, Hosea 7.14.
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They prayed, but they prayed not to me; (saith the Lord) as the White may say of a bungling Archer, hee shoots, but not at me:
They prayed, but they prayed not to me; (Says the Lord) as the White may say of a bungling Archer, he shoots, but not At me:
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when he shooted, he shot another way.
when he shooted, he shot Another Way.
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God counts all such prayers no better then howling of Dragons and wild beasts ; (so the word signifies saith Scindler ) God would as lief,
God counts all such Prayers no better then howling of Dragons and wild beasts; (so the word signifies Says Scindler) God would as lief,
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and rather too, that a Dog, or a Wolfe, or Dragon should howl in his hearing,
and rather too, that a Dog, or a Wolf, or Dragon should howl in his hearing,
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then hear such a prayer as this is.
then hear such a prayer as this is.
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The onely way therefore to performe duties of Gods worship purely, is cheifly meditation, meditation, meditation.
The only Way Therefore to perform duties of God's worship purely, is chiefly meditation, meditation, meditation.
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THE DANGER of deferring REPENTANCE, DISCOƲERED In a Sermon preached at Maidstone in Kent, Septem. 25. 1629. By that Reverend and faithfull Minister of the Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
THE DANGER of deferring REPENTANCE, DISCOƲERED In a Sermon preached At Maidstone in Kenned, September. 25. 1629. By that Reverend and faithful Minister of the Word, WILLIAM FENNER, BED Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
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London, Printed by T.R. and E.M. for J.S. London, Printed by T.R. and E.M. for JESUS
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A SERMON OF Mr. WILLIAM FENNERS at Maidstone, Septem. 25. 1629. PROV. 1.28. Then shall they call upon me, but I will not answer:
A SERMON OF Mr. WILLIAM FENNERS At Maidstone, September. 25. 1629. CURAE. 1.28. Then shall they call upon me, but I will not answer:
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they shall seek me early, but they shall not find me.
they shall seek me early, but they shall not find me.
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THere is a good English Proverb amongst us, that he that neglects the occasion, the occasion will neglect him.
THere is a good English Proverb among us, that he that neglects the occasion, the occasion will neglect him.
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Solomon wisely begins his Proverbs with it: for he bringeth in the Wisdom of his Father in these five particulars:Solomon wisely begins his Proverbs with it: for he brings in the Wisdom of his Father in these five particulars:
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first, making a generall Proclamation in the 20 verse, Wisdome crieth without, shee uttereth her vice in the streets.
First, making a general Proclamation in the 20 verse, Wisdom cries without, she utters her vice in the streets.
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He compareth God unto a Crier that goeth up and down the City from street to street,
He compareth God unto a Crier that Goes up and down the city from street to street,
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and from doore to doore, crying his commodity, even the richest that ever was, which is a Christ, a Christ for redemption, a Christ for sanctification, a Christ to enlighten those that walk in darknesse,
and from door to door, crying his commodity, even the Richest that ever was, which is a christ, a christ for redemption, a christ for sanctification, a christ to enlighten those that walk in darkness,
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and in the shadow of death. Ho, every one that thirsteth, here is a Christ for you.
and in the shadow of death. Ho, every one that Thirsteth, Here is a christ for you.
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Secondly, here is a mercifull reprehension, in the 22. verse, O yee foolish, how long will yee love foolishnesse,
Secondly, Here is a merciful reprehension, in the 22. verse, Oh ye foolish, how long will ye love foolishness,
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and yee scorners take pleasure in scorning ? Foolish indeed to be without Christ: foolish to be without grace, foolish to chafer away our souls for sin.and ye Scorner's take pleasure in scorning? Foolish indeed to be without christ: foolish to be without grace, foolish to chafer away our Souls for since.
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How long yee scorners will yee take pleasure in scorning? will you still persist in your wickednesse,How long ye Scorner's will ye take pleasure in scorning? will you still persist in your wickedness,
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and never have done with your sins? will you never turn back again, but damne your souls for ever? O yee foolish, how long will you love foolishnesse?
and never have done with your Sins? will you never turn back again, but damn your Souls for ever? Oh ye foolish, how long will you love foolishness?
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Thirdly, here is a gracious exhortation in the 23. verse: turn you at my correction:
Thirdly, Here is a gracious exhortation in the 23. verse: turn you At my correction:
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lo, I will poure out my mind unto you, and make you to understand my words. lo, I will pour out my mind unto you, and make you to understand my words.
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As if he should say, Do you not see how you are going apace to confusion;
As if he should say, Do you not see how you Are going apace to confusion;
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and that the way you take, leadeth unto destruction? turn ye therefore, turn ye back again,
and that the Way you take, leads unto destruction? turn you Therefore, turn you back again,
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for there is a Christ behind you: O turn ye; for if ye go on in your sins, you perish for ever.
for there is a christ behind you: Oh turn you; for if you go on in your Sins, you perish for ever.
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Fourthly, here is a yearning promise made unto the world, in the end of the 23. verse;
Fourthly, Here is a yearning promise made unto the world, in the end of the 23. verse;
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Lo, I will poure out my spirit upon you, and cause you to understand my words. Lo, I will pour out my Spirit upon you, and cause you to understand my words.
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As if he should say, return back again with me, and you shall have better welcome then you can possibly have,
As if he should say, return back again with me, and you shall have better welcome then you can possibly have,
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if you go on in your sins: the Devill will never let you gain so much by your living in your lusts,
if you go on in your Sins: the devil will never let you gain so much by your living in your Lustiest,
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as you shall do by repentance for them, and forsaking of them.
as you shall do by Repentance for them, and forsaking of them.
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For behold, I will poure out my spirit upon you, whereby you shall be far greater gainers,
For behold, I will pour out my Spirit upon you, whereby you shall be Far greater gainers,
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then you shall be by your sins.
then you shall be by your Sins.
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Fifthly, here is a grievous threatning against the world, even all those that have loytered out the day of grace.
Fifthly, Here is a grievous threatening against the world, even all those that have loitered out the day of grace.
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As time and tyde stayes for no man, no more doth the day of grace: Because I have called, and you refused ;
As time and tIED stays for no man, no more does the day of grace: Because I have called, and you refused;
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I have exhorted, but you have not regarded ; I have denounced judgements against you for your sins, but you have harned your hearts;
I have exhorted, but you have not regarded; I have denounced Judgments against you for your Sins, but you have harned your hearts;
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now a day of woe and misery shall come upon you, a time of vengeance and desolation shall over-take you;
now a day of woe and misery shall come upon you, a time of vengeance and desolation shall overtake you;
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there will a day come wherein there will be weeping, and crying Mercie (Lord) mercy;
there will a day come wherein there will be weeping, and crying Mercy (Lord) mercy;
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but I tell you beforehand what you shall trust to: let this be your lesson, now I call, and you will not hear;
but I tell you beforehand what you shall trust to: let this be your Lesson, now I call, and you will not hear;
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now I stretch out my hands, but you will not regard: you shall seek• me early, but you shall not find me:
now I stretch out my hands, but you will not regard: you shall seek• me early, but you shall not find me:
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and shall crie, but you shall not be heard. and shall cry, but you shall not be herd.
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The words are a thunderclap against all those that procrastinate their repentance, and returning home unto God, wherein note, first, the parties themselves that do prolong this time of grace, they: that is, they who when God cals on them, will not hear;
The words Are a thunderclap against all those that procrastinate their Repentance, and returning home unto God, wherein note, First, the parties themselves that do prolong this time of grace, they: that is, they who when God calls on them, will not hear;
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when God invites them by his mercies, patience, and forbearance, by his Ministers and servants, by his corrections and judgements, by all fair means and foul means,
when God invites them by his Mercies, patience, and forbearance, by his Ministers and Servants, by his corrections and Judgments, by all fair means and foul means,
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yet withstand the means of grace: they are the men, they shall call, but God will not answer.
yet withstand the means of grace: they Are the men, they shall call, but God will not answer.
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Secondly, here is their seeking after God ; they shall call upon me. Thirdly, here is their earnest and diligent seeking unto God ;
Secondly, Here is their seeking After God; they shall call upon me. Thirdly, Here is their earnest and diligent seeking unto God;
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they shall not onely call, but seek to, and not onely seek, but seek as to labour to find:
they shall not only call, but seek to, and not only seek, but seek as to labour to find:
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nay they shall seek me early ▪ even strive to goe about it with all haste,
nay they shall seek me early ▪ even strive to go about it with all haste,
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and flie to repentance, but they shall not find me.
and fly to Repentance, but they shall not find me.
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Fourthly, here is the unseasonablenesse of the time of their seeking, then: that is a demonstrative, then ;
Fourthly, Here is the unseasonableness of the time of their seeking, then: that is a demonstrative, then;
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even a time which the Lord points at:
even a time which the Lord points At:
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as if he should say, you shall see then these men will be of another mind, then they will be glad to be converted then they will be glad to come out of their sins, then they will be glad to get grace, and seek reconciliation with God: but alas!
as if he should say, you shall see then these men will be of Another mind, then they will be glad to be converted then they will be glad to come out of their Sins, then they will be glad to get grace, and seek reconciliation with God: but alas!
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they saw not this then, but God foresaw it well enough;
they saw not this then, but God foresaw it well enough;
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then shall they call, but I will not answer, they shall seek me early, but they shall not finde me. then shall they call, but I will not answer, they shall seek me early, but they shall not find me.
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Lastly, here is the frustration of their hope, which hath two things in it.
Lastly, Here is the frustration of their hope, which hath two things in it.
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First, in regard of their selves, in regard of the slaw of their seeking, it being not aright.
First, in regard of their selves, in regard of the slavum of their seeking, it being not aright.
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Secondly, in regard of the •ustice of God, who rewards every man according to his works.
Secondly, in regard of the •ustice of God, who rewards every man according to his works.
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But I will not hear them. Whence observe this point of Doctrine. Those that will not hear God when he calleth them; But I will not hear them. Whence observe this point of Doctrine. Those that will not hear God when he calls them;
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God will not hear them, when they call upon him. God will not hear them, when they call upon him.
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Those that will not hear the Lord when he calleth upon them by the ministery of his Word,
Those that will not hear the Lord when he calls upon them by the Ministry of his Word,
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and voice of his Spirit, the Lord will not hear them, when in their misery they call upon him.
and voice of his Spirit, the Lord will not hear them, when in their misery they call upon him.
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Thus the Lord dealt with the people in Ezekiels dayes; the Lord called them to repentance and obedience:
Thus the Lord dealt with the people in Ezekiel's days; the Lord called them to Repentance and Obedience:
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but when they stood out, and neglected the opportunity of grace, and seasons of conversion, see how God deals with them:
but when they stood out, and neglected the opportunity of grace, and seasons of conversion, see how God deals with them:
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though they cry in mine eares with a loud voice, yet I will not hear them (saith the Lord.) When men have gone beyond the time of Gods mercie,though they cry in mine ears with a loud voice, yet I will not hear them (Says the Lord.) When men have gone beyond the time of God's mercy,
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and out-rowed the tide of Gods forbearance, and will not return, the Lord sets it down with himself, that his wrath shall return upon them, he will no longer forbear:
and out-rowed the tide of God's forbearance, and will not return, the Lord sets it down with himself, that his wrath shall return upon them, he will no longer forbear:
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they had a time wherein the Lord did pitie them, and offered grace and mercie unto them,
they had a time wherein the Lord did pity them, and offered grace and mercy unto them,
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but they neglecting this season, and withstanding this proffer of grace, God resolves with himself they shall never have it again.
but they neglecting this season, and withstanding this proffer of grace, God resolves with himself they shall never have it again.
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There was a time wherein God did pitie them, but now he will not pitie them any more;
There was a time wherein God did pity them, but now he will not pity them any more;
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twenty five yeers he called unto them ▪ and sought to bring them home;twenty five Years he called unto them ▪ and sought to bring them home;
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but because they stood out and refused, the Lord saith, I will love Ephraim no more.
but Because they stood out and refused, the Lord Says, I will love Ephraim no more.
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Beloved, there is a double day, a white day, and a black day;
beloved, there is a double day, a white day, and a black day;
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there is a day of salvation; Isa. 49.9 this is the day in the which the Lord said to the prisoners, Come forth :
there is a day of salvation; Isaiah 49.9 this is the day in the which the Lord said to the Prisoners, Come forth:
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and to those that lie in their sins, repent and beleeve. Now if any man will come forth and humble his soul before the Lord, let him come and welcome,
and to those that lie in their Sins, Repent and believe. Now if any man will come forth and humble his soul before the Lord, let him come and welcome,
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for it is a day of salvation. But there is another day of damnation, which is a dark day, a black and a duskie day, wherein the Lord will visit the sins of the world,
for it is a day of salvation. But there is Another day of damnation, which is a dark day, a black and a dusky day, wherein the Lord will visit the Sins of the world,
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and revenge the quarrell of his Covenant. Hos. 9.7, The day of visitation is come, yea the day of recompence; the people shall know it;
and revenge the quarrel of his Covenant. Hos. 9.7, The day of Visitation is come, yea the day of recompense; the people shall know it;
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the Prophet is a foole, and the spirituall man is mad. the Prophet is a fool, and the spiritual man is mad.
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Beloved, we are fools, and all the spirituall men under heaven are mad, that lay not this day to heart.
beloved, we Are Fools, and all the spiritual men under heaven Are mad, that lay not this day to heart.
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For the day of the Lord is a day of visitation, and all the world shall rue it,
For the day of the Lord is a day of Visitation, and all the world shall rue it,
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though now men sleepe in security.
though now men sleep in security.
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If once mercy be rejected, and God turn away his eare from a man, then grace shall be no more, the doore of life shall for ever be shut up against him:
If once mercy be rejected, and God turn away his ear from a man, then grace shall be no more, the door of life shall for ever be shut up against him:
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and when once this day comes, he hath lost his own peace, and deprived himself of eternall happinesse.
and when once this day comes, he hath lost his own peace, and deprived himself of Eternal happiness.
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Now there are three reasons of this point;
Now there Are three Reasons of this point;
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the first is the law of retaliation, of rendring like for like, which is the justest law that can be made with man,
the First is the law of retaliation, of rendering like for like, which is the Justest law that can be made with man,
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for to give unto every man according to his works, to make him take such as he brings, (as the Heathen call it) to give a man quid for quo. Now if God call upon thee, and thou wilt not hear;
for to give unto every man according to his works, to make him take such as he brings, (as the Heathen call it) to give a man quid for quo. Now if God call upon thee, and thou wilt not hear;
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it is righteousnesse with God, yea equity with God (that is more) that when thou callest on him, he should not heare thee.
it is righteousness with God, yea equity with God (that is more) that when thou Callest on him, he should not hear thee.
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For thus runs the tenor of Gods Word, Prov. 28.9 He that turns away his eare from hearing the Law ▪ even his prayers shall be abominable.
For thus runs the tenor of God's Word, Curae 28.9 He that turns away his ear from hearing the Law ▪ even his Prayers shall be abominable.
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He that turns away his eare from Gods Law, God wi•l turn away his eare from his prayer.
He that turns away his ear from God's Law, God wi•l turn away his ear from his prayer.
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He that turns, it is spoken in the present tense, that is, he that now turns away his eare, his prayer shall be abominable (in the future tense) that is, the Lord marks what master or servant, what father or mother, what husband or wife, what man or woman it is, that turns away the eare of his head,
He that turns, it is spoken in the present tense, that is, he that now turns away his ear, his prayer shall be abominable (in the future tense) that is, the Lord marks what master or servant, what father or mother, what husband or wife, what man or woman it is, that turns away the ear of his head,
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or the eare of his heart, from hearing his will, and obeying of his Commandments, the Lord takes speciall notice of it,
or the ear of his heart, from hearing his will, and obeying of his commandments, the Lord Takes special notice of it,
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811
and sets it down in his Calender, and records it in his Memoriall; keeping a strict account thereof:
and sets it down in his Calendar, and records it in his Memorial; keeping a strict account thereof:
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812
as if God should say, Well, is it so? I now call, and will not this man or that woman answer? Do I now stretch out my hands,
as if God should say, Well, is it so? I now call, and will not this man or that woman answer? Do I now stretch out my hands,
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813
and will not they take care to obey me? Well, let them alone (saith God) there is a day coming, that I shall be a hearing of them;
and will not they take care to obey me? Well, let them alone (Says God) there is a day coming, that I shall be a hearing of them;
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814
times of sorrow and misery will take hold of them, and then they in their afflictions will cry unto me, but I will not hear;
times of sorrow and misery will take hold of them, and then they in their afflictions will cry unto me, but I will not hear;
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815
they will begge for mercy, but I will not regard: they will seek me early, but they shall not find me.
they will beg for mercy, but I will not regard: they will seek me early, but they shall not find me.
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816
It was one of the Articles of high Treason brought in against Cardinall Woolsey, that he had the pox,
It was one of the Articles of high Treason brought in against Cardinal Woolsey, that he had the pox,
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817
and a stinking breath, and yet durst come into the Kings presence:
and a stinking breath, and yet durst come into the Kings presence:
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818
So it will be an Article against thee of high treason before the King of heaven,
So it will be an Article against thee of high treason before the King of heaven,
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819
if thou come into his presence with the stinking breath of thy sins, living in thy lusts,
if thou come into his presence with the stinking breath of thy Sins, living in thy Lustiest,
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820
and wallowing in thy silthinesse, all thy prayers are but as so many stinking breaths in the nostrils of the Lord,
and wallowing in thy filthiness, all thy Prayers Are but as so many stinking breathes in the nostrils of the Lord,
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821
and every duty that thou performest unto the Lord, shall be as so many Articles of high treason against thee,
and every duty that thou performest unto the Lord, shall be as so many Articles of high treason against thee,
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822
for to condemne thee, because thou livest in rebellion, and a Traitour against God. His prayer shall be abominable :
for to condemn thee, Because thou Livest in rebellion, and a Traitor against God. His prayer shall be abominable:
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823
he doth not say, I will turn away mine eare from hearing his prayer, which turns away his eare from hearing my Law, (that is the true exposition of the words) no,
he does not say, I will turn away mine ear from hearing his prayer, which turns away his ear from hearing my Law, (that is the true exposition of the words) no,
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824
like for like is sometimes in justice:
like for like is sometime in Justice:
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825
for if a man should strike a Magistrate a box on the eare, it were not justice for him to give him another:
for if a man should strike a Magistrate a box on the ear, it were not Justice for him to give him Another:
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826
for it is a greater sin to strike a Magistrate, then any other common person; and therfore a greater punishment the Law requireth:
for it is a greater since to strike a Magistrate, then any other Common person; and Therefore a greater punishment the Law requires:
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827
So God doth not say, he will turn away his eare from hearing his prayer,
So God does not say, he will turn away his ear from hearing his prayer,
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828
but will serve him in a worse kind, he will count it abominable, yea abomination, (in the abstract) it shall be loathsome,
but will serve him in a Worse kind, he will count it abominable, yea abomination, (in the abstract) it shall be loathsome,
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829
yea loathsomnesse it self in the worst manner. Galat. 6. As a man soweth, so shall he reap:
yea loathsomeness it self in the worst manner. Galatians 6. As a man Soweth, so shall he reap:
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830
if thou sowe sparingly, thou shalt reap sparingly: if thou sow sparingly, thou shalt reap sparingly:
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831
if thou sowe a dull eare to Gods Word, thou shalt reap a dull eare from God to thy prayer:
if thou sow a dull ear to God's Word, thou shalt reap a dull ear from God to thy prayer:
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832
for God will reward every man according to his works. Secondly, because of the time of Gods attributes:
for God will reward every man according to his works. Secondly, Because of the time of God's attributes:
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833
both mercy and justice have their season in this life;
both mercy and Justice have their season in this life;
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and when mercie hath acted her part, then commeth justice upon the stage, and acteth her part;
and when mercy hath acted her part, then comes Justice upon the stage, and Acts her part;
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835
so that God will have his attributes manifested to all the sons of men, yea to the face of the whole world.
so that God will have his attributes manifested to all the Sons of men, yea to the face of the Whole world.
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836
There is no market, nor Fayre day that lasteth alwayes:
There is no market, nor Fair day that lasteth always:
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837
if the countrey will not come in, the Tradesmen will put up their wares, and be gone:
if the country will not come in, the Tradesmen will put up their wares, and be gone:
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838
but if they come in time, they may have a peniworth: otherwise if they come too late, they will find none.
but if they come in time, they may have a pennyworth: otherwise if they come too late, they will find none.
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839
For the Merchant will not alwayes dwell in tents, but away he goeth, and will not stay for them.
For the Merchant will not always dwell in tents, but away he Goes, and will not stay for them.
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840
Beloved, Gods standing is now open, and his shop set wide unto the sons of men;
beloved, God's standing is now open, and his shop Set wide unto the Sons of men;
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841
if men will not come in, cheapen and by without money, whiles God offers his wares, he will put them up and be gone.
if men will not come in, cheapen and by without money, while God offers his wares, he will put them up and be gone.
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842
For the Merchant will not lose his wares, which he should do, if he should alwayes remain in the open ayre with them;
For the Merchant will not loose his wares, which he should do, if he should always remain in the open air with them;
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843
if he alwayes continue in the fields expecting customers, his wares would spoyl and rot.
if he always continue in the fields expecting customers, his wares would spoil and rot.
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844
So it is with God, how many sweet counsels doth he lose? how many sweet exhortations? how many blessed Sermons,
So it is with God, how many sweet Counsels does he loose? how many sweet exhortations? how many blessed Sermons,
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and holy Sacraments, and Sabbaths, doth he lose? how many checks of conscience? how many dayes of grace,
and holy Sacraments, and Sabbaths, does he loose? how many Checks of conscience? how many days of grace,
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846
and motions of his spirit have been squandred away in vain? do you think that God wil lose all these;
and motions of his Spirit have been squandered away in vain? do you think that God will loose all these;
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847
and let them rot upon the stall, with staying for you? No, no:
and let them rot upon the stall, with staying for you? No, no:
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848
the day of grace and mercie will have an end, and grace and mercie will have an end;
the day of grace and mercy will have an end, and grace and mercy will have an end;
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and then the day of wrath and vengeance will step up. To day if you will hear his voice, then barden not your hearts :
and then the day of wrath and vengeance will step up. To day if you will hear his voice, then barden not your hearts:
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then they hardened their hearts, and would not be led by Gods mercies to forsake their sins;
then they hardened their hearts, and would not be led by God's Mercies to forsake their Sins;
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851
Therefore he swa•e in his wrath that they should never enter into his rest. Therefore he swa•e in his wrath that they should never enter into his rest.
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852
If it be so with you as it was with Israel in the wildernesse, in the day of temptation, you do not know but that your sinnes may now begin to pluck vengeance upon you.
If it be so with you as it was with Israel in the Wilderness, in the day of temptation, you do not know but that your Sins may now begin to pluck vengeance upon you.
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I tell you, if you harden your hearts this day, you do not know but this very day the Lord may clap an oath upon your heads, that you shall never enter into his rest.
I tell you, if you harden your hearts this day, you do not know but this very day the Lord may clap an oath upon your Heads, that you shall never enter into his rest.
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For one and the selfe-same occasion lasts not alwayes :
For one and the selfsame occasion lasts not always:
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as every day is not a Market day, nor every week in the yeare a Faire week,
as every day is not a Market day, nor every Week in the year a Fair Week,
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856
nor every season in the yeare a time of Spring or harvest;
nor every season in the year a time of Spring or harvest;
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so every day of a mans life may not claime to be the day of grace. Therefore if a man fore-slow it,
so every day of a men life may not claim to be the day of grace. Therefore if a man foreslow it,
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now he fore-sloweth his own happinesse, and putteth off his owne peace for ever. Excellent is that annotation of Gregory on Job 27.9.
now he foresloweth his own happiness, and putteth off his own peace for ever. Excellent is that annotation of Gregory on Job 27.9.
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Will God heare his cry when trouble commeth upon him? Beloved, now Gods patience is troubled, wilt not thou repent? Now Gods Spirit is troubled, wilt not thou obey? Now Gods Justice is troubled, wilt thou not relent? Now Gods Word is troubled, wilt thou refuse to hearken? Will God heare his cry? He speaketh interrogatively,Will God hear his cry when trouble comes upon him? beloved, now God's patience is troubled, wilt not thou Repent? Now God's Spirit is troubled, wilt not thou obey? Now God's justice is troubled, wilt thou not relent? Now God's Word is troubled, wilt thou refuse to harken? Will God hear his cry? He speaks interrogatively,
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as if he should say, Art thou so mad, so vaine, so foolish, to promise to thy selfe being an hypocrite, that God will hear thy prayer? Oh no,
as if he should say, Art thou so mad, so vain, so foolish, to promise to thy self being an hypocrite, that God will hear thy prayer? O no,
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then justice cometh to take place.
then Justice comes to take place.
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Thirdly, it is Gods use to doe so in other things, even upon the contempt of temporall blessings;
Thirdly, it is God's use to do so in other things, even upon the contempt of temporal blessings;
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and therefore much more in matters of grace and salvation. Thus God promised to give Israel the Land of Canaan, Num. 12.22. but the text saith, They tempted God ten times, that is, (as some Expositors expound it) many times;
and Therefore much more in matters of grace and salvation. Thus God promised to give Israel the Land of Canaan, Num. 12.22. but the text Says, They tempted God ten times, that is, (as Some Expositors expound it) many times;
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or (as others) ten severall times. But what ever the meaning of the text be, certainly it was very many times;
or (as Others) ten several times. But what ever the meaning of the text be, Certainly it was very many times;
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so long, til at last he sware in his wrath that they should never enter into his rest.
so long, till At last he sware in his wrath that they should never enter into his rest.
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Beloved, though there be many a hot swearer that regards not an oath; yet certainly if the Lord sweare, we may beleeve him:
beloved, though there be many a hight swearer that regards not an oath; yet Certainly if the Lord swear, we may believe him:
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the Word of God is as strong as oaths : if he say it upon his word, wee are bound to beleeve it:
the Word of God is as strong as Oaths: if he say it upon his word, we Are bound to believe it:
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how much more then, when he confirmes it with an oath? Therefore if the Lord sweare thou shalt not,
how much more then, when he confirms it with an oath? Therefore if the Lord swear thou shalt not,
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how darest thou, how canst thou hope or think ever to enter into his rest? This was almost fourty yeares before he died, that the Lord made this oath against them:
how Darest thou, how Canst thou hope or think ever to enter into his rest? This was almost fourty Years before he died, that the Lord made this oath against them:
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and God knowes how many thousands of them fel short, not only of the land of Canaan,
and God knows how many thousands of them fell short, not only of the land of Canaan,
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but also of the Kingdome of heaven. So God took Ismael an hundred and seventeen yeares before he died:
but also of the Kingdom of heaven. So God took Ishmael an hundred and seventeen Years before he died:
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twenty yeares God offered him grace and repentance, but he would not take warning; a mocker he was, and a mocker he would be:twenty Years God offered him grace and Repentance, but he would not take warning; a mocker he was, and a mocker he would be:
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for he mocked Isaac when he was a child of six yeares old;
for he mocked Isaac when he was a child of six Years old;
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and no meanes would reclaim him, before he heard the voice, Cast out the bond-woman and her sonne :
and no means would reclaim him, before he herd the voice, Cast out the bondwoman and her son:
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Out with him, (saith God) for he shall never be heire with my sonne:
Out with him, (Says God) for he shall never be heir with my son:
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this was an hundred and seventeen years before Ismaels death.
this was an hundred and seventeen Years before Ishmaels death.
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And so God took Saul, five and thirty, or six and thirty yeares before he died, according to Josephus Chronology, (if it bee true);
And so God took Saul, five and thirty, or six and thirty Years before he died, according to Josephus Chronology, (if it be true);
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howsoever, hee took him divers yeares before his death: for so the Scripture makes it plain, 1. Sam. 15.20. The strength of Israel will not lie, nor repent:
howsoever, he took him diverse Years before his death: for so the Scripture makes it plain, 1. Sam. 15.20. The strength of Israel will not lie, nor Repent:
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for he is not a man that hee should repent.
for he is not a man that he should Repent.
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Therefore because thou hast rejected the word of the Lord, the Lord also hath rejected thee from being a King. Therefore Because thou hast rejected the word of the Lord, the Lord also hath rejected thee from being a King.
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And do not think that thou by thy prayers, and crying God mercie, canst ever alter him:
And do not think that thou by thy Prayers, and crying God mercy, Canst ever altar him:
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for his councell is immutable, and hee is strong in his decree, and cannot change.
for his council is immutable, and he is strong in his Decree, and cannot change.
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Hitherto Grace and Mercie have been offered thee, which if thou hadst embraced, thou mightst have found mercy from the Lord,Hitherto Grace and Mercy have been offered thee, which if thou Hadst embraced, thou Mightest have found mercy from the Lord,
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and the Kingdome should have been established and confirmed unto thee: but now it is too late:
and the Kingdom should have been established and confirmed unto thee: but now it is too late:
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for the strength of Israel cannot lie. God took Esau fiftie yeares before his death: for so long he lived, after he sought the blessing with teares:for the strength of Israel cannot lie. God took Esau fiftie Years before his death: for so long he lived, After he sought the blessing with tears:
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but he was a hunting when God was a calling: he was following his prophanenesse when God was wooing him to repentance.
but he was a hunting when God was a calling: he was following his profaneness when God was wooing him to Repentance.
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At last when he called for repentance, and sought it earnestly, yea his soule was carefull for to get it;
At last when he called for Repentance, and sought it earnestly, yea his soul was careful for to get it;
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yet he could never obtaine it, though hee sought it earnestly with teares fiftie yeares before he died.
yet he could never obtain it, though he sought it earnestly with tears fiftie Years before he died.
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Now if the Lord so severely punish contempt of temporall blessings, O how will he punish the contempt of proffers of grace and salvation!
Now if the Lord so severely Punish contempt of temporal blessings, Oh how will he Punish the contempt of proffers of grace and salvation!
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I tell you God will be more strict in revenging of this sinne, then of any other sinne:
I tell you God will be more strict in revenging of this sin, then of any other sin:
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he will come with Martiall law against all those that contemne his Gospell, Joh. 3.18. He that beleeveth not, is condemned already.
he will come with Martial law against all those that contemn his Gospel, John 3.18. He that Believeth not, is condemned already.
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Doth Christ preach repentance and salvation, and the Kingdome of God;
Does christ preach Repentance and salvation, and the Kingdom of God;
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and wilt thou not repent and beleeve? Martiall Law (beloved) martiall Law, hang him up; for he is condemned already.
and wilt thou not Repent and believe? Martial Law (Beloved) martial Law, hang him up; for he is condemned already.
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Even like a souldier that rebels against his General, & forsakes his Colours, they doe not cast him into prison,
Even like a soldier that rebels against his General, & forsakes his Colours, they do not cast him into prison,
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and stay for the Assizes, or Sessions, but give him Martiall Law, even hang him up:
and stay for the Assizes, or Sessions, but give him Martial Law, even hang him up:
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So if the Lord sound his Gospell in thine eares, and offers thee conditions of peace, knocking at the doore of thy heart by his Spirit,
So if the Lord found his Gospel in thine ears, and offers thee conditions of peace, knocking At the door of thy heart by his Spirit,
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and thou refuse to open to him, thou art condemned already: for the Strength of Israel cannot lie, nor repent.
and thou refuse to open to him, thou art condemned already: for the Strength of Israel cannot lie, nor Repent.
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Oh therefore take heed now whiles his word sounds in thine eares, while his Spirit secretly whispers in thy heart to thee, open to him,
O Therefore take heed now while his word sounds in thine ears, while his Spirit secretly whispers in thy heart to thee, open to him,
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for else thou art condemned for ever.
for Else thou art condemned for ever.
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Take notice then, that God doth commonly give men a day, and no man or Angel doth know how long this day lasteth.
Take notice then, that God does commonly give men a day, and no man or Angel does know how long this day lasteth.
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To some it lasteth to their last gasp; to some, to their old age; and to some, it is cut off in their childhood.
To Some it lasteth to their last gasp; to Some, to their old age; and to Some, it is Cut off in their childhood.
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God gave the Angels a day, the which because they neglected, they are reserved in chains of darknesse untill the great judgement day.
God gave the Angels a day, the which Because they neglected, they Are reserved in chains of darkness until the great judgement day.
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God gave Cain a day, Genes. 4. During all the time of this day, though Cain sinned again and again,
God gave Cain a day, Genesis. 4. During all the time of this day, though Cain sinned again and again,
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and went on in his sinnes a great while, yet he heard nothing but a still voice, If thou do well Cain, shalt thou not be accepted? but if thou dost ill, sinne lieth at the doore.
and went on in his Sins a great while, yet he herd nothing but a still voice, If thou do well Cain, shalt thou not be accepted? but if thou dost ill, sin lies At the door.
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But when no meanes will prevaile, but Cain will go on adding sinne to sinne,
But when no means will prevail, but Cain will go on adding sin to sin,
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and murder unto all the rest of his sinnes, and so let go the season of mercy, the Lords tells him from heaven, that the day of grace is past, the gate of mercy is shut against thee:
and murder unto all the rest of his Sins, and so let go the season of mercy, the lords tells him from heaven, that the day of grace is past, the gate of mercy is shut against thee:
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for thou art now accursed from the earth.
for thou art now accursed from the earth.
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As if the Lord should say, Before I gave thee a day of salvation, and offered thee mercy,
As if the Lord should say, Before I gave thee a day of salvation, and offered thee mercy,
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but thou wouldst not accept of it;
but thou Wouldst not accept of it;
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but now I have clapt a curse upon thy soul, that thou shalt never claw off.
but now I have clapped a curse upon thy soul, that thou shalt never claw off.
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So God gave Nineveh a day to repent, Jona. 3. Yet forty dayes and Nineveh shall be destroyed. God gave the Figtree a day,
So God gave Nineveh a day to Repent, Jonah. 3. Yet forty days and Nineveh shall be destroyed. God gave the Fig tree a day,
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even three yeares, before he would have it cut down. God gave the old World a day of an hundred and twenty yeares;
even three Years, before he would have it Cut down. God gave the old World a day of an hundred and twenty Years;
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during this time God sent unto them Noah, a Preacher of righteousnes, to call upon them to repent,
during this time God sent unto them Noah, a Preacher of righteousness, to call upon them to Repent,
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and so set it down also, that his Spirit shall not alwayes strive with man, but his time shall be an hundred and twenty yeares :
and so Set it down also, that his Spirit shall not always strive with man, but his time shall be an hundred and twenty Years:
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yet one writes, that the Lord cut off twenty of the hundred and twenty yeares,
yet one writes, that the Lord Cut off twenty of the hundred and twenty Years,
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because of their iniquities, which were so grievous, and provoked him so much, that they hasted him to come before he would have done.
Because of their iniquities, which were so grievous, and provoked him so much, that they hasted him to come before he would have done.
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In all this space if they had repented, they should have found mercy from the Lord:
In all this Molle if they had repented, they should have found mercy from the Lord:
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but when this time was gone, and the day of grace was out, the Deluge came in upon them,
but when this time was gone, and the day of grace was out, the Deluge Come in upon them,
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and God by his judgments overthrew the whole World. You my ask me when this day or season of grace doth end, or cease.
and God by his Judgments overthrew the Whole World. You my ask me when this day or season of grace does end, or cease.
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I answer, that neither men nor Angels can tell ;
I answer, that neither men nor Angels can tell;
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but this I say, it may be yet this day of grace lasteth unto thee, now it may bee God speaketh whom to thy soul,
but this I say, it may be yet this day of grace lasteth unto thee, now it may be God speaks whom to thy soul,
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now it may be God warms thy heart, and givs thee good purposes & resolutions:
now it may be God warms thy heart, and givs thee good Purposes & resolutions:
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now it may be the Lord Jesus passeth by thee in a good thought and desire;
now it may be the Lord jesus passes by thee in a good Thought and desire;
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lay hold on it, for thy day may cease this very night, for ought thou knowest. Luke 17.22.
lay hold on it, for thy day may cease this very night, for ought thou Knowest. Lycia 17.22.
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The time shall come (saith Christ) when you shall desire to see one of the dayes of the Sonne of man, and shall not see it. The time shall come (Says christ) when you shall desire to see one of the days of the Son of man, and shall not see it.
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Now is the day of Christ upon you, now is Christ offering and preaching himself to you:
Now is the day of christ upon you, now is christ offering and preaching himself to you:
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but if you let this day passe, thou mayst desire to have one of the drops of that bloud that hath been offered to thee, and yet never have it:
but if you let this day pass, thou Mayest desire to have one of the drops of that blood that hath been offered to thee, and yet never have it:
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thou mayst desire to feele one rap of that Spirit that hath knockt at thy heart, and yet goe without it:
thou Mayest desire to feel one rap of that Spirit that hath knocked At thy heart, and yet go without it:
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thou maist intreat for one dram of that mercy that hath been offered, and thou hast rejected,
thou Mayest entreat for one dram of that mercy that hath been offered, and thou hast rejected,
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but it shall never be granted to thee:
but it shall never be granted to thee:
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God may clap that fearfull sentence upon thee, Now henceforth never grow fruit more on thee, never repentance come into thy heart more.
God may clap that fearful sentence upon thee, Now henceforth never grow fruit more on thee, never Repentance come into thy heart more.
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If now thou wilt not repent and be converted, the Lord may set it down in his decree from this day forward, that thou mayst fumble about thy sinnes,
If now thou wilt not Repent and be converted, the Lord may Set it down in his Decree from this day forward, that thou Mayest fumble about thy Sins,
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but shalt never get victory over them: thou mayest ever bee mourning for thy corruptions, but never mourne aright for them:
but shalt never get victory over them: thou Mayest ever be mourning for thy corruptions, but never mourn aright for them:
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thou mayest blunder about repentance, but never doe the work. Ezekiel 24.23. You shall not mourne nor weep, but you shall pine away for your iniquities, and mourn one towards another.
thou Mayest blunder about Repentance, but never do the work. Ezekielem 24.23. You shall not mourn nor weep, but you shall pine away for your iniquities, and mourn one towards Another.
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There is many a soule for contemning of God, and not taking up repentance while they may have it, this plague of God is come upon them, that they are ever repenting,
There is many a soul for contemning of God, and not taking up Repentance while they may have it, this plague of God is come upon them, that they Are ever repenting,
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and are never able to repent, ever poring upon their sinnes, but never able to come out of them;
and Are never able to Repent, ever poring upon their Sins, but never able to come out of them;
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they pray and pray against them, but their prayers moulder away under them: for they shall pine away for their iniquities.
they pray and pray against them, but their Prayers moulder away under them: for they shall pine away for their iniquities.
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What is the reason? he showeth in the 13. verse:
What is the reason? he Showeth in the 13. verse:
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Because I would have purged thee, and thou wast not purged, thou shalt not be purged any more. Because I would have purged thee, and thou wast not purged, thou shalt not be purged any more.
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Because I gave thee line upon line, precept upon precept, motion upon motion, Sacrament upon Sacrament, Sabbath upon Sabbath,
Because I gave thee line upon line, precept upon precept, motion upon motion, Sacrament upon Sacrament, Sabbath upon Sabbath,
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and Ordinance upon Ordinance, because I used all fair meanes and foul meanes, I awaked thy conscience,
and Ordinance upon Ordinance, Because I used all fair means and foul means, I awaked thy conscience,
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and stirred up the motions of grace in thee;
and stirred up the motions of grace in thee;
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but because I would have cleansed thee, and thou wast not cleansed, thou shalt never be cleansed.
but Because I would have cleansed thee, and thou wast not cleansed, thou shalt never be cleansed.
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A fearfull sentence it is, if mens hearts were soundly opened to consider rightly of it.
A fearful sentence it is, if men's hearts were soundly opened to Consider rightly of it.
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And as there is a personall day, so there is a nationall day; if the Nation turne unto God during that time, then that nation shall find mercy;
And as there is a personal day, so there is a national day; if the nation turn unto God during that time, then that Nation shall find mercy;
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but if they neglect that day, then God will hide those things from their eyes that belong to their peace,
but if they neglect that day, then God will hide those things from their eyes that belong to their peace,
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as Christ saith of Jerusalem, Luke 19.42. O Jerusalem, if that thou hadst known in this thy day, those things that did belong to thy peace!
as christ Says of Jerusalem, Lycia 19.42. Oh Jerusalem, if that thou Hadst known in this thy day, those things that did belong to thy peace!
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but now they are hid from thine eyes: in this thy day ; if thou hadst known it during that day, it had been happy for thee;but now they Are hid from thine eyes: in this thy day; if thou Hadst known it during that day, it had been happy for thee;
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but now the day of grace is gone, the Lord hath concealed it from thee, and thou shalt never perceive it any more.
but now the day of grace is gone, the Lord hath concealed it from thee, and thou shalt never perceive it any more.
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Some mens day of grace God endeth even in their very childhood ;
some men's day of grace God Endeth even in their very childhood;
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therefore if there be any little ones, any children here in this congregation, that are of age to know what belongs unto an exhortation, to them I speak, that they take heed how they rebell against the commandment of a father or a mother,
Therefore if there be any little ones, any children Here in this congregation, that Are of age to know what belongs unto an exhortation, to them I speak, that they take heed how they rebel against the Commandment of a father or a mother,
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or master, against the teaching of Gods Word, for though you be children, yet God may inflict judgements upon your heads;
or master, against the teaching of God's Word, for though you be children, yet God may inflict Judgments upon your Heads;
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for not only the day of grace, but also the day of life may be cut off from children,
for not only the day of grace, but also the day of life may be Cut off from children,
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as 2 Kings 2.24. Four and twenty children were torn in peeces for mocking the Lords Prophet.
as 2 Kings 2.24. Four and twenty children were torn in Pieces for mocking the lords Prophet.
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Some mens day of grace is not shut up untill their youth, some not untill their old age, some not untill they are a dying ;
some men's day of grace is not shut up until their youth, Some not until their old age, Some not until they Are a dying;
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and if they refuse then, they are alike, yea sure to perish for ever;
and if they refuse then, they Are alike, yea sure to perish for ever;
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I know the day of grace may have several returns, but at last Gods Exchequer will be finally shut up.
I know the day of grace may have several returns, but At last God's Exchequer will be finally shut up.
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May not a man be called at the eleventh or twelfth hour of the day ? The day of grace lasteth alwayes;May not a man be called At the eleventh or twelfth hour of the day? The day of grace lasteth always;
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and doth not the Apostle call the day of life the day of grace ? 2 Cor. 6.2. Is it true, the Lord calleth men at the eleventh and twelfth hour ;
and does not the Apostle call the day of life the day of grace? 2 Cor. 6.2. Is it true, the Lord calls men At the eleventh and twelfth hour;
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but yet, look and you shall see in the twentieth of Matthew, that they were not called at the first houre,
but yet, look and you shall see in the twentieth of Matthew, that they were not called At the First hour,
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nor at the second nor third houre, nor at the sixth and ninth houre, i. he doth not say he found the same men that he found at the first,
nor At the second nor third hour, nor At the sixth and ninth hour, i. he does not say he found the same men that he found At the First,
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and third, sixth and ninth houres, but he saw others standing idle: No, those that were called at the first houre, came in at the first houre;
and third, sixth and ninth hours, but he saw Others standing idle: No, those that were called At the First hour, Come in At the First hour;
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and they that were called at the third houre, came in at the third houre;
and they that were called At the third hour, Come in At the third hour;
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and they that were called at the sixth and ninth houre, came in at the sixth and ninth houre.
and they that were called At the sixth and ninth hour, Come in At the sixth and ninth hour.
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Well, doth God call thee in thy childhood, in thy youth, or in thy middle age,
Well, does God call thee in thy childhood, in thy youth, or in thy middle age,
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now at the first or sixth, or ninth houre, now come in and labour in Gods Vineyard, and worke out your salvation with feare and trembling, and make use of the season of grace,
now At the First or sixth, or ninth hour, now come in and labour in God's Vineyard, and work out your salvation with Fear and trembling, and make use of the season of grace,
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now whiles it is upon you:
now while it is upon you:
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for if thou be called the first houre, the sixth is for another, and not for thee;
for if thou be called the First hour, the sixth is for Another, and not for thee;
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if thou be called the sixth houre, the ninth houre is for others and not for thee;
if thou be called the sixth hour, the ninth hour is for Others and not for thee;
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if thou be called the ninth houre, the eleventh houre is for others and not for thee;
if thou be called the ninth hour, the eleventh hour is for Others and not for thee;
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The Text saith, He came and found others standing idle in the market place, and said unto them,
The Text Says, He Come and found Others standing idle in the market place, and said unto them,
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Why stand yee here idle? And they say unto him, No man hath hired us ;Why stand ye Here idle? And they say unto him, No man hath hired us;
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as if they should say, We never had any means of salvation, we have had no Ministers to preach unto us;
as if they should say, We never had any means of salvation, we have had no Ministers to preach unto us;
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but now God calls upon thee to come in, this is thy houre, look unto it.
but now God calls upon thee to come in, this is thy hour, look unto it.
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If God call thee, see thou come in, whether it be at the first or third houre, at the six or ninth houre,
If God call thee, see thou come in, whither it be At the First or third hour, At the six or ninth hour,
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lest the Lord in his wrath clap bardnesse of heart upon thy soul.
lest the Lord in his wrath clap bardnesse of heart upon thy soul.
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But you will say, that the day of life, and the day of grace are parallel'd and likened one to another;
But you will say, that the day of life, and the day of grace Are paralleled and likened one to Another;
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and therefore there is hope so long as a man remaines in the Congregation of the living. and Therefore there is hope so long as a man remains in the Congregation of the living.
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I answer, it is true indeed, that the day of grace lasteth so long as the day of life : 1. In regard of others, for others are so to esteeme of it, the Minister is to look to his people,
I answer, it is true indeed, that the day of grace lasteth so long as the day of life: 1. In regard of Others, for Others Are so to esteem of it, the Minister is to look to his people,
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as to a people to be converted as long as they live.
as to a people to be converted as long as they live.
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2. In regard of a mans owne selfe, he is so bound to beleeve, for the commandment of faith standeth in force on a man,
2. In regard of a men own self, he is so bound to believe, for the Commandment of faith Stands in force on a man,
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so long as he liveth, and therefore infidelity and despaire cease not to be sins, till a man is actually in hell;
so long as he lives, and Therefore infidelity and despair cease not to be Sins, till a man is actually in hell;
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when he is in hell, then they are no sins, because then he is not commanded to beleeve,
when he is in hell, then they Are no Sins, Because then he is not commanded to believe,
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but are part of the punishment of the damned;
but Are part of the punishment of the damned;
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but whilst a man lives it is a sinne, for men are now bound to lay hold upon Christ and to beleeve, at what houre of their life soever.
but while a man lives it is a sin, for men Are now bound to lay hold upon christ and to believe, At what hour of their life soever.
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3. It may be said to last all a mans life long, because it is bounded within the compasse of life:
3. It may be said to last all a men life long, Because it is bounded within the compass of life:
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for no man hath a day of grace after this life.
for no man hath a day of grace After this life.
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But what is the meaning of all those Scriptures which show how God doth deliver up men unto the Spirit of giddinesse, and unto the Spirit of slumber? And what means the hardning of mens hearts, and searing of mens consciences, but only to show that the day of grace may end unto a particular man, ten, twenty, thirty,
But what is the meaning of all those Scriptures which show how God does deliver up men unto the Spirit of giddiness, and unto the Spirit of slumber? And what means the hardening of men's hearts, and searing of men's Consciences, but only to show that the day of grace may end unto a particular man, ten, twenty, thirty,
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nay forty yeeres before his death. 1. Because God may harden a mans heart, Jerem. 13.10.
nay forty Years before his death. 1. Because God may harden a men heart, Jeremiah 13.10.
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and deale with them as with Israel in the Rock, so shut up their hearts, that they shall never melt at any Sermon, never be wrought upon by any judgement, God having closed them up in a rocky heart, that he saith of them, Can the Blockmore change his skin,
and deal with them as with Israel in the Rock, so shut up their hearts, that they shall never melt At any Sermon, never be wrought upon by any judgement, God having closed them up in a rocky heart, that he Says of them, Can the Blockmore change his skin,
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or the Leopard his spots? then may they do good that are accustomed to do evill. or the Leopard his spots? then may they do good that Are accustomed to do evil.
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The blacknesse of the Blackmore is only in the out-side of the skin, yet all the Art under the heavens cannot blot it out:
The blackness of the Blackmore is only in the outside of the skin, yet all the Art under the heavens cannot blot it out:
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993
So if once hardnesse possesse thy soule, all the preaching of the Ministers, and all the means of grace in the world can never bring it unto that frame and temper,
So if once hardness possess thy soul, all the preaching of the Ministers, and all the means of grace in the world can never bring it unto that frame and temper,
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994
as to make it melt under the hand of God;
as to make it melt under the hand of God;
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I tell thee, thou that usest to come unto Sermons day after day, and refusest to repent, living still in thy sinnes, there is no hammer nor beetle in the world more hard then thy heart:
I tell thee, thou that usest to come unto Sermons day After day, and refusest to Repent, living still in thy Sins, there is no hammer nor beetle in the world more hard then thy heart:
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as those men and women that sit under the preaching of the Word, and hear the doctrine of life,
as those men and women that fit under the preaching of the Word, and hear the Doctrine of life,
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997
like raine from above, beating and knocking on their consciences, and on their hearts, to awaken them out of their sinnes,
like rain from above, beating and knocking on their Consciences, and on their hearts, to awaken them out of their Sins,
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998
and yet notwitstanding will not repent at last, they prove to be deafe Adders, that stop their eares against the Word, charme the Charmer never so wisely.
and yet notwithstanding will not Repent At last, they prove to be deaf Adders, that stop their ears against the Word, charm the Charmer never so wisely.
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999
2. God may seare mens consciences ;
2. God may sear men's Consciences;
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1000
Doth thy conscience tell thee that thou art a lukewarmling, and wilt thou not be reformed? Doth thy conscience tell thee that thy prayers and all thy religion is rotten and unsound,
Does thy conscience tell thee that thou art a lukewarmling, and wilt thou not be reformed? Does thy conscience tell thee that thy Prayers and all thy Religion is rotten and unsound,
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1001
and that thy repentance is hypocriticall and naught;
and that thy Repentance is hypocritical and nought;
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1002
and that for all thy vaine hopes, thou art but a dissembler, and yet remainest in thy sinnes,
and that for all thy vain hope's, thou art but a dissembler, and yet remainest in thy Sins,
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1003
and wilt thou not be bettered hereby? Take heed;
and wilt thou not be bettered hereby? Take heed;
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1004
for that man that runns on in sinne against the voice of his own conscience, that man sinnes the sinne of Saul, 1 Sam. 13.8. God bid him stay seven dayes untill Samuel came:
for that man that runs on in sin against the voice of his own conscience, that man Sins the sin of Saul, 1 Sam. 13.8. God bid him stay seven days until Samuel Come:
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1005
Saul stayes full seven dayes within one houre ; at last his lust began to bawl: What? shall I stay for a Prophet thus long? Stay, sayes his conscience;Saul stays full seven days within one hour; At last his lust began to bawl: What? shall I stay for a Prophet thus long? Stay, Says his conscience;
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1006
Why? (sayes Saul ) I waited for him so long, even seven dayes lacking but one houre.
Why? (Says Saul) I waited for him so long, even seven days lacking but one hour.
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1007
Stay (saith God to his conscience) for the Word of God bids thee stay so long:
Stay (Says God to his conscience) for the Word of God bids thee stay so long:
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1008
he stayed one day, and two dayes, and six dayes, and seven dayes but one houre;
he stayed one day, and two days, and six days, and seven days but one hour;
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1009
Stay (saith his conscience :) no, hee would not;
Stay (Says his conscience:) no, he would not;
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1010
but I forced my selfe, (saith the Text) as if hee should say, I hardened my heart to do it,
but I forced my self, (Says the Text) as if he should say, I hardened my heart to do it,
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1011
though the word of the Lord, & my own conscience bid me stay and not do it,
though the word of the Lord, & my own conscience bid me stay and not do it,
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1012
yet I forced my selfe to do it: What was this mans sinne!
yet I forced my self to do it: What was this men sin!
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1013
Was it his offering of Sacrifice, and calling upon God by prayer? No, the Lord commands us to call upon him in time of distresse;
Was it his offering of Sacrifice, and calling upon God by prayer? No, the Lord commands us to call upon him in time of distress;
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1014
and being commanded, it was lawfull. Was it his sinne to meddle with the Priests office? No:
and being commanded, it was lawful. Was it his sin to meddle with the Priests office? No:
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1015
for he did but appoint the Sacrifice, the Priest offered it. What? was it the breaking of one houres time? No:
for he did but appoint the Sacrifice, the Priest offered it. What? was it the breaking of one hours time? No:
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1016
for he had sinned more against God then so:
for he had sinned more against God then so:
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1017
but this was his sinne, that he went against his own conscience, when God stood in the way,
but this was his sin, that he went against his own conscience, when God stood in the Way,
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1018
when conscience stood in the way; conscience said stay, but he would not stay: God bid him stay, but he would not stay.
when conscience stood in the Way; conscience said stay, but he would not stay: God bid him stay, but he would not stay.
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1019
And this is the sinne of many thousands amongsts us;
And this is the sin of many thousands amongsts us;
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1020
mens consciences tel them that they must not be drunkards, mens consciences tell them that they must not be worldlings, they must not be swearers, they must not be luke-warme professors, they must pray better then they do,
men's Consciences tell them that they must not be drunkards, men's Consciences tell them that they must not be worldlings, they must not be swearers, they must not be lukewarm professors, they must pray better then they do,
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1021
and have other faith then yet they have, if ever they meane to be saved;
and have other faith then yet they have, if ever they mean to be saved;
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1022
wilt thou yet against thy conscience force thy selfe to go on in thy sins from day to day,
wilt thou yet against thy conscience force thy self to go on in thy Sins from day to day,
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1023
and never be reformed? take heed lest the Lord be provoked to set thy sun upon thy head,
and never be reformed? take heed lest the Lord be provoked to Set thy sun upon thy head,
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1024
and shut up thy heart, and tonclude thy eternall destruction. Suppose I go on in my sinnes, and follow my wicked courses now;
and shut up thy heart, and tonclude thy Eternal destruction. Suppose I go on in my Sins, and follow my wicked courses now;
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1025
what if I seek him hereafter, and humble my soule before him with fasting and prayer,
what if I seek him hereafter, and humble my soul before him with fasting and prayer,
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1026
and when I lie upon my death-bed, I send a ticket unto my Minister to pray for me, will all this do me no good? and when I lie upon my deathbed, I send a ticket unto my Minister to pray for me, will all this do me no good?
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1027
Surely no, (saith God, Jerem. 15.1.) Though Moses and Samuel stood before me, yet my affections could not be toward this people:
Surely no, (Says God, Jeremiah 15.1.) Though Moses and Samuel stood before me, yet my affections could not be towards this people:
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1028
cast them out of my sight. cast them out of my sighed.
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1029
Dost thou lie sick upon thy death-bed? were Samuel, Job, or Daniel the Minister of thy Parish,
Dost thou lie sick upon thy deathbed? were Samuel, Job, or daniel the Minister of thy Parish,
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1030
and thou shouldst send thy ticket unto them, desiring them to remember thee in their prayers;
and thou Shouldst send thy ticket unto them, desiring them to Remember thee in their Prayers;
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1031
if Noah stood in the Pulpit, and Job and Daniel were here before the Lord for to plead for thee,
if Noah stood in the Pulpit, and Job and daniel were Here before the Lord for to plead for thee,
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1032
yet he would not hear thee. But, suppose I humble my self by fasting and prayer, will not God hear that.
yet he would not hear thee. But, suppose I humble my self by fasting and prayer, will not God hear that.
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1033
No if thou neglect the day of grace. Jer. 14.12. when they fast. I will not hear them:
No if thou neglect the day of grace. Jer. 14.12. when they fast. I will not hear them:
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1034
and when they offer oblations, I will not accept their cry: but I will consume them by the sword, by famine, and by pestilence. and when they offer Oblations, I will not accept their cry: but I will consume them by the sword, by famine, and by pestilence.
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1035
You may set up your fastings, prayers, and humiliations, you may lament and mourne, and pine away your selves in your sins;
You may Set up your Fastings, Prayers, and humiliations, you may lament and mourn, and pine away your selves in your Sins;
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1036
but it is not all your prayers and fastings, it is not all your lamentation and mourning, that will do you good,
but it is not all your Prayers and Fastings, it is not all your lamentation and mourning, that will do you good,
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1037
so long as the counsell of the Lord is rejected. Because I called, and ye would not answer ;
so long as the counsel of the Lord is rejected. Because I called, and you would not answer;
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1038
therefore you shall call, but I will not hear :
Therefore you shall call, but I will not hear:
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1039
they thought that the Lords eares would alwayes be open, and that when they called the Lord would have answered ▪ and that the day of grace would ever remain;
they Thought that the lords ears would always be open, and that when they called the Lord would have answered ▪ and that the day of grace would ever remain;
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1040
but God saith, I will not hear them:
but God Says, I will not hear them:
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1041
they would never have sought if they thought the Lord would not hear them, but all their seeking was in vain.
they would never have sought if they Thought the Lord would not hear them, but all their seeking was in vain.
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1042
You will say, at what time soever a sinner repenteth he shall have mercy. You will say, At what time soever a sinner Repenteth he shall have mercy.
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1043
It is true, if thou repent from the bottome of thy heart, but thou maiest come with many a degree of repentance,
It is true, if thou Repent from the bottom of thy heart, but thou Mayest come with many a degree of Repentance,
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1044
and yet never repent whilest thou livest:
and yet never Repent whilst thou Livest:
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1045
if thou repent from thy heart, and root out thy sins, then God will put away thy sins;
if thou Repent from thy heart, and root out thy Sins, then God will put away thy Sins;
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1046
but thou maiest go on in repentance and calling upon God, and performing many duties of Religion, and yet be hardned;
but thou Mayest go on in Repentance and calling upon God, and performing many duties of Religion, and yet be hardened;
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1047
look how much Religion will stand with self-love, so much thou maiest have after the day of grace is gone. Selfe-love may make a man flie to prayer,
look how much Religion will stand with Self-love, so much thou Mayest have After the day of grace is gone. Self-love may make a man fly to prayer,
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1048
and run after Sermons, and go on in many holy duties, and give over many sins;
and run After Sermons, and go on in many holy duties, and give over many Sins;
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1049
look how far self-love may drive thee unto holy duties, so far thou maist go, and yet notwithstanding remaine hardned.
look how Far Self-love may drive thee unto holy duties, so Far thou Mayest go, and yet notwithstanding remain hardened.
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1050
O therefore let us not delay, nor put off the time of grace, nor let go salvation while it may be had;
O Therefore let us not Delay, nor put off the time of grace, nor let go salvation while it may be had;
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1051
then shall they call, but I will not answer: he doth not set down when this time is;then shall they call, but I will not answer: he does not Set down when this time is;
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1052
it may be it is now, it may be not this seven yeers, it may be not till thy death.
it may be it is now, it may be not this seven Years, it may be not till thy death.
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1053
Doctr. It may be, this very day, even this very Sermon, this very houre may be thy day that art now in thy sinnes, that if thou repent not at this very one Sermon ▪ thou neglectest eternall life for ever ;
Doctrine It may be, this very day, even this very Sermon, this very hour may be thy day that art now in thy Sins, that if thou Repent not At this very one Sermon ▪ thou neglectest Eternal life for ever;
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1054
lose the benefit of this Sermon at this time, and thou maiest lose eternall salvation, and never have it more.
loose the benefit of this Sermon At this time, and thou Mayest loose Eternal salvation, and never have it more.
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1055
The thiefe that robd this day, how doth he know but this one robbery may bring him to the gallows? So the man that sins this day,
The thief that robbed this day, how does he know but this one robbery may bring him to the gallows? So the man that Sins this day,
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1056
how doth he know but that this very dayes work may bring him to hell? Deut. 32.35. To God belongs vengeance: their feete shall slide in due time.
how does he know but that this very days work may bring him to hell? Deuteronomy 32.35. To God belongs vengeance: their feet shall slide in due time.
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1057
Therefore if a man sin against him, he may stand to day, and to morrow, and many dayes;
Therefore if a man since against him, he may stand to day, and to morrow, and many days;
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1058
but when the due time comes, even the time which God hath set, then up goes his heels, he shall slide and break his neck:
but when the due time comes, even the time which God hath Set, then up Goes his heels, he shall slide and break his neck:
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1059
thy houre-glasse runs in heaven, and thou seest not when the sand comes to the bottome,
thy Hourglass runs in heaven, and thou See not when the sand comes to the bottom,
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1060
but when tis out, then down thou goest to hell for ever. There was one resolved to kill Julius Caesar such a day;
but when this out, then down thou goest to hell for ever. There was one resolved to kill Julius Caesar such a day;
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1061
the night before, a friend sent him a letter to acquaint him with it:
the night before, a friend sent him a Letter to acquaint him with it:
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1062
but being at supper, and busie, I will not look upon it now, (saith he) to morrow is a new day.
but being At supper, and busy, I will not look upon it now, (Says he) to morrow is a new day.
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1063
The next day when he should have read his letter, he was stabd; Whence this Proverb came in Greece, To morrow is a new day.
The next day when he should have read his Letter, he was stabbed; Whence this Proverb Come in Greece, To morrow is a new day.
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1064
God sends thee a letter and a message from heaven to day ;
God sends thee a Letter and a message from heaven to day;
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1065
hear his voice to day, repent and come out of your sins, or for ever to hell;
hear his voice to day, Repent and come out of your Sins, or for ever to hell;
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1066
to day be converted and sanctified, or for ever be hardned.
to day be converted and sanctified, or for ever be hardened.
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1067
Dost thou refuse to bearken to day, and puttest it off untill to morrow? it may be to morrow may be a day of Gods wrath,
Dost thou refuse to bearken to day, and puttest it off until to morrow? it may be to morrow may be a day of God's wrath,
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1068
and then thou maiest be hardned, seared, and bound over unto the great day of Gods vengeance:
and then thou Mayest be hardened, seared, and bound over unto the great day of God's vengeance:
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1069
to morrow God may set the decree upon thy soul, that thou shalt never repent. Therefore if thou refuse this, thou refusest all;
to morrow God may Set the Decree upon thy soul, that thou shalt never Repent. Therefore if thou refuse this, thou refusest all;
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1070
for what knowest thou, but this very day may be thy day? The reason is, because Gods patience is in his own brest ;
for what Knowest thou, but this very day may be thy day? The reason is, Because God's patience is in his own breast;
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1071
and who can tell how long it will last? Hast thou Momus his glasse-window, to look into Gods secret counsell? hast thou a keyhole to look into Gods treasurie? canst thou stand on tiptoe, to look over Gods shoulder, to look into Gods decree, to see how long his patience will last? It may be God hath suffered thee till this day, thou art guilty of ten thousand sinnes,
and who can tell how long it will last? Hast thou Momus his Glass-window, to look into God's secret counsel? hast thou a keyhole to look into God's treasury? Canst thou stand on tiptoe, to look over God's shoulder, to look into God's Decree, to see how long his patience will last? It may be God hath suffered thee till this day, thou art guilty of ten thousand Sins,
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1072
and yet he is patient towards thee;
and yet he is patient towards thee;
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1073
God hath stayed thus long for thee, that hast sworne I know not how many oaths, God hath born thus long with thee that hast told I know not how many lies, prophaned I know not how many Sabbaths contemned I know not how many ordinances,
God hath stayed thus long for thee, that hast sworn I know not how many Oaths, God hath born thus long with thee that hast told I know not how many lies, Profaned I know not how many Sabbaths contemned I know not how many ordinances,
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1074
and sleighted I know not how many judgements, yet Gods patience is in his own brest, it is the long sufferance of God. Thou mayest say, I would fain have it to morrow,
and sleighted I know not how many Judgments, yet God's patience is in his own breast, it is the long sufferance of God. Thou Mayest say, I would fain have it to morrow,
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1075
and this seven yeers, but alas, it is his long sufferance and not thine :
and this seven Years, but alas, it is his long sufferance and not thine:
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1076
and how dost thou know when he will conclude it? it may be this day as well as to morrow. Joel 2.13.
and how dost thou know when he will conclude it? it may be this day as well as to morrow. Joel 2.13.
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1077
Rent your hearts, and not your garments, (saith the Prophet) for the Lord he is gracious, and mercifull. Rend your hearts, and not your garments, (Says the Prophet) for the Lord he is gracious, and merciful.
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1078
This word [ for ] hath a great deal of force in it:
This word [ for ] hath a great deal of force in it:
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1079
First, It is a descriptivum [ for: ] for he is gracious and a mercifull God:First, It is a descriptivum [ for: ] for he is gracious and a merciful God:
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1080
therefore rent thy heart, and let thy soul burst within thee, that thou hast sinned against him:
Therefore rend thy heart, and let thy soul burst within thee, that thou hast sinned against him:
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1081
for he is a mercifull God, and it may be he will pardon all thy sins,
for he is a merciful God, and it may be he will pardon all thy Sins,
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1082
and heal all thy rebellions committed against him. Secondly, it is an upbraiding [ for: ] upbraiding thee for thy sins:
and heal all thy rebellions committed against him. Secondly, it is an upbraiding [ for: ] upbraiding thee for thy Sins:
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1083
rent thy heart therefore, why? he is a patient God;
rend thy heart Therefore, why? he is a patient God;
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1084
wilt thou goe on in thy sins against such a patient God? and rebel against such a loving Father ▪ that hath loved thee with so much compassion? Rent thy heart, for he is patient.
wilt thou go on in thy Sins against such a patient God? and rebel against such a loving Father ▪ that hath loved thee with so much compassion? Rend thy heart, for he is patient.
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1085
Thirdly, it is a comforting and incouraging [ for:
Thirdly, it is a comforting and encouraging [ for:
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1086
] rent thy heart for there is incouragement for thee to repent, give over thy sins,] rend thy heart for there is encouragement for thee to Repent, give over thy Sins,
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1087
and go to the throne of grace.
and go to the throne of grace.
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For there is much mercie to welcome thee, and great patience for to bid thee come home,
For there is much mercy to welcome thee, and great patience for to bid thee come home,
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1089
and abundance of grace for to incourage thee:
and abundance of grace for to encourage thee:
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1090
therefore rent thy heart and come home unto the Lord, for he is patient and long-suffering.
Therefore rend thy heart and come home unto the Lord, for he is patient and long-suffering.
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1091
Fourthly, it is a forewarning [ for: ] rent your hearts, for the Lord is gracious and mercifull, slow to anger, and of great kindnesse;
Fourthly, it is a forewarning [ for: ] rend your hearts, for the Lord is gracious and merciful, slow to anger, and of great kindness;
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yet his mercie lasteth, yet his patience endureth, yet hee hath all his attributes, and yet he is pleased to manifest the same, still tendring grace and mercie unto thee.
yet his mercy lasteth, yet his patience Endureth, yet he hath all his attributes, and yet he is pleased to manifest the same, still tendering grace and mercy unto thee.
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1093
Oh turn unto him, while these endure, or else thou shalt perish for ever.
O turn unto him, while these endure, or Else thou shalt perish for ever.
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1094
Fifthly, it is a threatning [ for; ] now he is gracious, now he is mercifull,
Fifthly, it is a threatening [ for; ] now he is gracious, now he is merciful,
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but his mercy will end, his patience will end, and then if thou hast not rent thy heart before, it will be too late then.
but his mercy will end, his patience will end, and then if thou hast not rend thy heart before, it will be too late then.
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Therefore as ever thou lovest thine own soule, now rent thy heart and turn unto God. It is Gods own proclamation;
Therefore as ever thou Lovest thine own soul, now rend thy heart and turn unto God. It is God's own proclamation;
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The Lord the Lord, slow to anger, and of great mercie, forgiving iniquity and sin. The Lord the Lord, slow to anger, and of great mercy, forgiving iniquity and since.
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Yea what man soever it be, that humbles his soule before him he shall find grace and mercie with him;
Yea what man soever it be, that humbles his soul before him he shall find grace and mercy with him;
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yea abundance of mercie, pardoning iniquity, transgression and sinne; yea any thing:
yea abundance of mercy, pardoning iniquity, Transgression and sin; yea any thing:
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Let but a soul come prostrate before him, humbling his soule, he will pardon his sin.
Let but a soul come prostrate before him, humbling his soul, he will pardon his since.
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But as it followeth in the words; He will by no means clear the guiltie ;
But as it follows in the words; He will by no means clear the guilty;
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1102
if notwithstanding all Gods patience and mercie, thou go on in thy sins, the Lord will never forgive thee,
if notwithstanding all God's patience and mercy, thou go on in thy Sins, the Lord will never forgive thee,
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1103
but will visit thy sinnes upon thee unto the third and fourth generations, because thou hast withstood the day of grace.
but will visit thy Sins upon thee unto the third and fourth generations, Because thou hast withstood the day of grace.
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1104
Beloved, men run on in their sins, as if so be an Angel from heaven should cry unto them and tell them,
beloved, men run on in their Sins, as if so be an Angel from heaven should cry unto them and tell them,
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1105
yet God will be good unto them, yet God will show them mercie, and forbear them.
yet God will be good unto them, yet God will show them mercy, and forbear them.
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1106
Beloved, let your consciences answer, if you ever heard the Lord God say to any of you,
beloved, let your Consciences answer, if you ever herd the Lord God say to any of you,
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thus long I will forbear you.
thus long I will forbear you.
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No, Gods patience is in his own breast, and therefore no man knows how long it will last.
No, God's patience is in his own breast, and Therefore no man knows how long it will last.
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A second reason is, because Gods patience giveth no marks or inklings of it, before it ends :
A second reason is, Because God's patience gives no marks or inklings of it, before it ends:
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commonly when God strikes a man with death, he giveth some signes of warnings of it before,
commonly when God strikes a man with death, he gives Some Signs of Warnings of it before,
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as sicknesse, and pains, and gray hairs, and many sorrowes, &c. Now because thy life is in Gods hands, thou carest not for it,
as sickness, and pains, and grey hairs, and many sorrows, etc. Now Because thy life is in God's hands, thou Carest not for it,
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but venturest to go on in thy sinnes, hoping to have some warning, though thousands be cut off without it;
but venturest to go on in thy Sins, hoping to have Some warning, though thousands be Cut off without it;
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but the day of grace may come to an end, and yet thou never have any inkling or warning of it before-hand:
but the day of grace may come to an end, and yet thou never have any inkling or warning of it beforehand:
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1114
commonly when God strikes a man with death, he tells him of it before-hand by aches and pains,
commonly when God strikes a man with death, he tells him of it beforehand by aches and pains,
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1115
as if the Lord should say, Now thou shalt die, now will I take thee out of the world.
as if the Lord should say, Now thou shalt die, now will I take thee out of the world.
c-acp cs dt n1 vmd vvi, av pns21 vm2 vvi, av vmb pns11 vvb pno21 av pp-f dt n1.
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1116
But when the Lord taketh away the day of grace from a man, though the spirituall man may take some notice of it,
But when the Lord Takes away the day of grace from a man, though the spiritual man may take Some notice of it,
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1117
yet there is no sensible apparition of it, but after the day of grace is set upon a man, he may be as strong and lustie as before, he may come to Church as well after as before, performe religious duties,
yet there is no sensible apparition of it, but After the day of grace is Set upon a man, he may be as strong and lusty as before, he may come to Church as well After as before, perform religious duties,
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1118
and do many good things, as well after as before;
and do many good things, as well After as before;
cc vdb d j n2, c-acp av c-acp c-acp a-acp;
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1119
as Saul went on in duties of Religion, as well after Samuel had pronounced the Lords doome upon him;
as Saul went on in duties of Religion, as well After Samuel had pronounced the lords doom upon him;
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1120
how many times was he offering sacrifice unto the Lord after the Prophet told him, that he was a man rejected? how many good speeches came from him? as when Samuel met him, he salutes him with these words;
how many times was he offering sacrifice unto the Lord After the Prophet told him, that he was a man rejected? how many good Speeches Come from him? as when Samuel met him, he salutes him with these words;
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1121
Blessed be thou of the Lord, I pray thee turn again with me, that I may worship the Lord. Blessed be thou of the Lord, I pray thee turn again with me, that I may worship the Lord.
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1122
A man would have thought that Saul had been a good convert. No, no, before all this his judgement and doome was set upon him;
A man would have Thought that Saul had been a good convert. No, no, before all this his judgement and doom was Set upon him;
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1123
God steals upon him and saies nothing; he claps his plague upon their souls, and holds his peace. Isa. 42.14. I have a long time held my peace, I have been still, and refrained my selfe;
God steals upon him and Says nothing; he claps his plague upon their Souls, and holds his peace. Isaiah 42.14. I have a long time held my peace, I have been still, and refrained my self;
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1124
now will I cry like a travelling woman, I will destroy, and devoure at once. The Lord shews here how he deals with men, they go on in their sins,now will I cry like a traveling woman, I will destroy, and devour At once. The Lord shows Here how he deals with men, they go on in their Sins,
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1125
but the Lord holds his peace; they provoke him every day, but the Lord refraines his anger:
but the Lord holds his peace; they provoke him every day, but the Lord refrains his anger:
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1126
but now all at once his wrath breaketh forth upon them. Psal. 64.7. God will shoot an arrow at them suddenly, their stroke shall be at once.
but now all At once his wrath breaks forth upon them. Psalm 64.7. God will shoot an arrow At them suddenly, their stroke shall be At once.
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1127
The Lord suddenly shoots a swift arrow at thee; no sooner it is shot, but it enters into thy bowels.
The Lord suddenly shoots a swift arrow At thee; no sooner it is shot, but it enters into thy bowels.
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1128
When the Lord comes upon a man; he comes suddenly; when he ends the day of grace upon him, he doth it suddenly.
When the Lord comes upon a man; he comes suddenly; when he ends the day of grace upon him, he does it suddenly.
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1129
He ended the day of grace on the Scribes and Pharisees even in the very Sermon time,
He ended the day of grace on the Scribes and Pharisees even in the very Sermon time,
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1130
while Christ was preaching unto them, they were delivered up to hardnesse of heart:
while christ was preaching unto them, they were Delivered up to hardness of heart:
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1131
so many were delivered up to hardnesse of heart in the time of Hosea's prophecie, Hos. 4.17. Ephraim is joyned to idols;
so many were Delivered up to hardness of heart in the time of Hosea's prophecy, Hos. 4.17. Ephraim is joined to Idols;
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1132
let him alone (saith God,) as if he should say, Sermon, let him alone; Preacher, let him alone; Sirrit, let him alone; Christ, let him alone;let him alone (Says God,) as if he should say, Sermon, let him alone; Preacher, let him alone; Sirrit, let him alone; christ, let him alone;
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1133
Beloved, if we stand out against God, and reject the day of grace, the Lord may say.
beloved, if we stand out against God, and reject the day of grace, the Lord may say.
vvn, cs pns12 vvb av p-acp np1, cc vvi dt n1 pp-f n1, dt n1 vmb vvi.
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1134
Word, let such a man alone, and never convert him; Christ, let such a man alone, and never redeem him;
Word, let such a man alone, and never convert him; christ, let such a man alone, and never Redeem him;
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1135
Spirit ▪ let such a man alone, and never sanctifie him; Sacraments, let such a man alone, and never seal up any comforts unto him:
Spirit ▪ let such a man alone, and never sanctify him; Sacraments, let such a man alone, and never seal up any comforts unto him:
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1136
a fearfull signe that men are come to this houre, do we not see that men come to the Word,
a fearful Signen that men Are come to this hour, do we not see that men come to the Word,
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1137
and the Word lets them alone in their sins? do not men come to the Sacrament,
and the Word lets them alone in their Sins? do not men come to the Sacrament,
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1138
and the Sacrament leaves them still in their filthinesse? men come unto good duties, but good duties let them alone, and do them no good:
and the Sacrament leaves them still in their filthiness? men come unto good duties, but good duties let them alone, and do them no good:
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1139
and this is the condition of many thousands in the world.
and this is the condition of many thousands in the world.
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1140
Therefore oh think upon this you that have made a league with your sins, and an agreement with hell:
Therefore o think upon this you that have made a league with your Sins, and an agreement with hell:
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1141
hear this delivered to you this day, that the day of grace may be ended,
hear this Delivered to you this day, that the day of grace may be ended,
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1142
and God may come and clap his curse upon men, and never give them any inkling of it at all.
and God may come and clap his curse upon men, and never give them any inkling of it At all.
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1143
A third reason is, because God reckons upon every houre, if God kept not a strict account of time,
A third reason is, Because God reckons upon every hour, if God kept not a strict account of time,
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how many Sermons ▪ you have had, how many mercies you have injoyed, how many crosses he hath warned you by:
how many Sermons ▪ you have had, how many Mercies you have enjoyed, how many Crosses he hath warned you by:
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1145
if God kept not a true tale and account of every houres time;
if God kept not a true tale and account of every hours time;
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1146
you might rub on many dayes, and moneths, and yeers, and spend much time in fulfilling of your lusts;
you might rub on many days, and months, and Years, and spend much time in fulfilling of your Lustiest;
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1147
but God keepeth a reckoning of these things, yea of every houre, and of every minute. Acts 17.30. The times of ignorance God regarded not;
but God Keepeth a reckoning of these things, yea of every hour, and of every minute. Acts 17.30. The times of ignorance God regarded not;
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1148
but now he admonisheth all men to repent. but now he Admonisheth all men to Repent.
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1149
Alas, when men live in their sins through blindnesse and ignorance, and know not God, the Lord takes no such strict notice of them,
Alas, when men live in their Sins through blindness and ignorance, and know not God, the Lord Takes no such strict notice of them,
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1150
but lets them go on longer and longer;
but lets them go on longer and longer;
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1151
but when the Lord sends them his Word and Gospel, and affords them the means of grace, he doth the more strictly look unto them,
but when the Lord sends them his Word and Gospel, and affords them the means of grace, he does the more strictly look unto them,
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1152
and takes the more exact account of them;
and Takes the more exact account of them;
cc vvz dt av-dc j n1 pp-f pno32;
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1153
before they had the means of grace, the Lord winked at them, and did not so narrowly watch them:
before they had the means of grace, the Lord winked At them, and did not so narrowly watch them:
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1154
but looked over mens igonrance, (as the originall hath it) but now God sends his Word and Gospel, he admonisheth all men to repent, he winks at never an houre,
but looked over men's igonrance, (as the original hath it) but now God sends his Word and Gospel, he Admonisheth all men to Repent, he winks At never an hour,
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1155
but sets down how oft thou hast had exhortation from thy Minister, how often thou hast had warning by sicknesse and aflictions,
but sets down how oft thou hast had exhortation from thy Minister, how often thou hast had warning by sickness and afflictions,
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1156
how often thou hast had checks from thine owne conscience, how many admonitions thou hast had from thy friends,
how often thou hast had Checks from thine own conscience, how many admonitions thou hast had from thy Friends,
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1157
how many times thou hast had the sound of the Gospel to sound in thy eares to bring thee home unto God, John 2.7.11. This is the first beginning of miracles that Jesus did. John 4.58. This is the second miracle that Jesus did, saith the Text, God sets down this, is the first, this is the second time:
how many times thou hast had the found of the Gospel to found in thy ears to bring thee home unto God, John 2.7.11. This is the First beginning of Miracles that jesus did. John 4.58. This is the second miracle that jesus did, Says the Text, God sets down this, is the First, this is the second time:
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1158
This is the second Epistle I wrote to you, saith Paul. Oh this is the third time I wrote unto you, 2 Cor. 13. that when I come I will not spare:This is the second Epistle I wrote to you, Says Paul. O this is the third time I wrote unto you, 2 Cor. 13. that when I come I will not spare:
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1159
so God sets it downe in his catalogue, this is the first time that I have warned this man, this is the second time, this is the third time, that when I come I will not spare;
so God sets it down in his catalogue, this is the First time that I have warned this man, this is the second time, this is the third time, that when I come I will not spare;
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1160
the Lord accounts how long he hath sought unto thee, and intreated thee by his mercies,
the Lord accounts how long he hath sought unto thee, and entreated thee by his Mercies,
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1161
how long he hath allured thee by his word, how long he hath warned thee by his judgements,
how long he hath allured thee by his word, how long he hath warned thee by his Judgments,
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how oft he hath smote thy heart with fears, and thy conscience with terrors.
how oft he hath smote thy heart with fears, and thy conscience with terrors.
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Now if for all this thou wilt not return, just is it with God to cast thee down to hell for ever. The fourth Reason, and last:
Now if for all this thou wilt not return, just is it with God to cast thee down to hell for ever. The fourth Reason, and last:
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1164
it is a wonder that the day of grace is not ended already, and that thou art not now in hell. it is a wonder that the day of grace is not ended already, and that thou art not now in hell.
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1165
When a thing in this kind is looked for to be done, it is a wonder that it is not done:
When a thing in this kind is looked for to be done, it is a wonder that it is not done:
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It is a wonderfull mercie of God unto this Kingdome that yet the day of grace is continued amongst us, in regard of our long fear and expectation of the contrary.
It is a wonderful mercy of God unto this Kingdom that yet the day of grace is continued among us, in regard of our long Fear and expectation of the contrary.
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For from the highest to the lowest we have highly revolted more and more, & provoked God to his very face.
For from the highest to the lowest we have highly revolted more and more, & provoked God to his very face.
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What contempt of Gods word? what neglect of Gods Ordinances? what prophanation of Gods Sabbaths? what scoffing and deriding of Gods servants? how doth wickednesse and prophanesse stand up in the highest roome, climb up into the highest chambers? But as a whore condemned to die being with child, is repreived for a time,
What contempt of God's word? what neglect of God's Ordinances? what profanation of God's Sabbaths? what scoffing and deriding of God's Servants? how does wickedness and profaneness stand up in the highest room, climb up into the highest chambers? But as a whore condemned to die being with child, is reprieved for a time,
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untill her child be brought forth:
until her child be brought forth:
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so this Land hath gone a whoring from God, yet so long as God hath some children to be brought forth, which are not yet come unto the birth, he lets his grace and Gospel continue untill these children be brought forth.
so this Land hath gone a whoring from God, yet so long as God hath Some children to be brought forth, which Are not yet come unto the birth, he lets his grace and Gospel continue until these children be brought forth.
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Therefore now (beloved) if we stick at the birth and come not forth, a hundred to one but we shall miscarry.
Therefore now (Beloved) if we stick At the birth and come not forth, a hundred to one but we shall miscarry.
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When Christ comes first to thy soule, he witnesseth grace and mercy to thee, if thou wilt repent and amend;
When christ comes First to thy soul, he Witnesseth grace and mercy to thee, if thou wilt Repent and amend;
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yea he witnesseth forgivenesse of sins, redemption and salvation, if thou wilt beleeve; but if not, he will be a swift witnesse against thee, Malachi 3.5. if thou continue and goest on in thy sins:
yea he Witnesseth forgiveness of Sins, redemption and salvation, if thou wilt believe; but if not, he will be a swift witness against thee, Malachi 3.5. if thou continue and goest on in thy Sins:
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Agree with thine adversary, while thou art in the way quickly, Matth. 5.25.Agree with thine adversary, while thou art in the Way quickly, Matthew 5.25.
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Now God is in the way with thee, Christ and his Spirit are in the way with thee;
Now God is in the Way with thee, christ and his Spirit Are in the Way with thee;
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thou needest not now say, who shall go up to heaven and bring downe the Spirit to thee;
thou Needest not now say, who shall go up to heaven and bring down the Spirit to thee;
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Christs Spirit is now knocking at thy heart, and now God offers his mercy to thee,
Christ Spirit is now knocking At thy heart, and now God offers his mercy to thee,
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now thou art in the way, now he calls unto thee to accept of his mercie,
now thou art in the Way, now he calls unto thee to accept of his mercy,
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now hee commands thee to take Christ, now hear him caling to thy heart, now he tenders grace unto thee, imbrace it:
now he commands thee to take christ, now hear him calling to thy heart, now he tenders grace unto thee, embrace it:
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now receive Christ and make up thy peace with him: remember the saying of the Apostle, 2 Corinth. 13.5. Examine your selves whether you be in the faith; prove your selves.
now receive christ and make up thy peace with him: Remember the saying of the Apostle, 2 Corinth. 13.5. Examine your selves whither you be in the faith; prove your selves.
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Know you not your own selves, how that Jesus Christ is in you except you be reprobates? As if the Astostle should say, I have been an Apostle to you this yeer and half, I have preached thus and thus long unto you, I have wrote one Epistle to you to reforme those abuses that were among you,Know you not your own selves, how that jesus christ is in you except you be Reprobates? As if the Astostle should say, I have been an Apostle to you this year and half, I have preached thus and thus long unto you, I have wrote one Epistle to you to reform those Abuses that were among you,
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and now I write this second Epistle, to declare the whole will and counsell of God to you.
and now I write this second Epistle, to declare the Whole will and counsel of God to you.
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Now cast up your reckoning, examine your selves, and make up your account: see if you have gained Christ.
Now cast up your reckoning, examine your selves, and make up your account: see if you have gained christ.
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O, I have Christ, (saith one) I have Christ, (saith another.) I,
O, I have christ, (Says one) I have christ, (Says Another.) I,
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but prove it, saith the Apostle, and try your selves:
but prove it, Says the Apostle, and try your selves:
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know ye not that by this time Christ is in you, or else you be reprobates? As if he should say,
know you not that by this time christ is in you, or Else you be Reprobates? As if he should say,
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if yet Christ be not in you, and grace wrought in your hearts, if yet you lie festring in your sins,
if yet christ be not in you, and grace wrought in your hearts, if yet you lie festering in your Sins,
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and go on in your wicked wayes, it is to be feared you are reprobates:
and go on in your wicked ways, it is to be feared you Are Reprobates:
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either you or we are reprobates, you for not obeying, or wee for not delivering the truth of God unto you:
either you or we Are Reprobates, you for not obeying, or we for not delivering the truth of God unto you:
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But I trust that ye shall know that we are not reprobates :But I trust that you shall know that we Are not Reprobates:
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verse 6. God forbid that this word should be ever spoken unto any soule in this Congregation:
verse 6. God forbid that this word should be ever spoken unto any soul in this Congregation:
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but this let mee say, is there any man here that goes on in his lusts,
but this let me say, is there any man Here that Goes on in his Lustiest,
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and in his carnall course of life, in pride, security, hardnesse of heart, and impenitencie, that hath not the soundnesse of grace? he hath a fearfull signe and brand of a reprobate, whose conscience is stifled:
and in his carnal course of life, in pride, security, hardness of heart, and impenitency, that hath not the soundness of grace? he hath a fearful Signen and brand of a Reprobate, whose conscience is stifled:
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it is a fearfull signe, if he be not a reprobate before God, yet he is one that is not approved, but for the present in a wretched and miserable condition.
it is a fearful Signen, if he be not a Reprobate before God, yet he is one that is not approved, but for the present in a wretched and miserable condition.
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Now is the time of grace wherein God hath spoken to your souls, remember that vengeance that is coming towards you if it be rejected;Now is the time of grace wherein God hath spoken to your Souls, Remember that vengeance that is coming towards you if it be rejected;
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now the Lords fatlings are ready; his Oxen, and Sheep are slain, and laid upon the board;
now the lords fatlings Are ready; his Oxen, and Sheep Are slave, and laid upon the board;
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Christ is sacrificed, and his blood is shed, and the grace of the Lord Jesus Christ is tendered to you;
christ is sacrificed, and his blood is shed, and the grace of the Lord jesus christ is tendered to you;
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you that have grace, get more grace;
you that have grace, get more grace;
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you that have no grace, get grace and Christ, and take heed of neglecting any opportunity of grace,
you that have no grace, get grace and christ, and take heed of neglecting any opportunity of grace,
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for that may come unto thee in one hour, that will never come againe. FINIS.
for that may come unto thee in one hour, that will never come again. FINIS.
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VAIN THOUGHTS ARRAIGNED At the Barre of Gods JUSTICE. SET FORTH In a Sermon preached at Linton in Kent, Septem. 29. 1629.
VAIN THOUGHTS ARRAIGNED At the Bar of God's JUSTICE. SET FORTH In a Sermon preached At Linton in Kenned, September. 29. 1629.
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By that Reverend and painfull Minister of the Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
By that Reverend and painful Minister of the Word, WILLIAM FENNER, BED Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
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London, Printed by T.R. and E.M. for J.S. London, Printed by T.R. and E.M. for JESUS
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A SERMON OF Mr. WILLIAM FENNERS Preached at Linton, Septem. 9. 1629. PHIL. 3.18, 19.
A SERMON OF Mr. WILLIAM FENNERS Preached At Linton, September. 9. 1629. PHILIP. 3.18, 19.
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For many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Crosse of Christ, whose end is destruction, whose belly is their God, whose glory is their shame, •nd who mind earthly things.
For many walk, of whom I have told you often, and now tell you weeping, that they Are the enemies of the Cross of christ, whose end is destruction, whose belly is their God, whose glory is their shame, •nd who mind earthly things.
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THE Apostle in the closure of this Chapter, setteth out unto us a twofold kind of life:
THE Apostle in the closure of this Chapter, sets out unto us a twofold kind of life:
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First, the life of the godly, and that 1. by way of Exhortation, verse 17. Brethren, be followers together of me,
First, the life of the godly, and that 1. by Way of Exhortation, verse 17. Brothers, be followers together of me,
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and mark them which walk so as you have us for an example: and mark them which walk so as you have us for an Exampl:
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2. By way of declaration, verse 20. But our conversation is in heaven, whence also we look for the Saviour, even the Lord Jesus Christ.
2. By Way of declaration, verse 20. But our Conversation is in heaven, whence also we look for the Saviour, even the Lord jesus christ.
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Then secondly, hee sets forth unto us the life of the wicked, which walked otherwise then the Disciples and Apostles of Christ walked, in these words read unto you.
Then secondly, he sets forth unto us the life of the wicked, which walked otherwise then the Disciples and Apostles of christ walked, in these words read unto you.
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The Apostle warned those wicked men again and again, but they would not take warning,
The Apostle warned those wicked men again and again, but they would not take warning,
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neither did they think themselves so bad as he made them, and therefore they thought they should speed well enough;
neither did they think themselves so bad as he made them, and Therefore they Thought they should speed well enough;
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he preached to them in the Pulpit, and wrote unto them, though he were six hundred miles and more distant from them, (and that weeping too) that they are enemies to the Crosse of Christ:
he preached to them in the Pulpit, and wrote unto them, though he were six hundred miles and more distant from them, (and that weeping too) that they Are enemies to the Cross of christ:
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whose end is destruction, whose God is their belly, who mind earthly things. The words may be const•ued two wayes;whose end is destruction, whose God is their belly, who mind earthly things. The words may be const•ued two ways;
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either as being meant, 1. Of severall wicked men, as first of Heterodox walkers, such as walk contrary to the Apostles: 2. Of wicked persecutors of the Gospel, enemies to the Crosse of Christ: 3. Of Drunkards and hypocrites, whose God is their belly:
either as being meant, 1. Of several wicked men, as First of Heterodox walker's, such as walk contrary to the Apostles: 2. Of wicked persecutors of the Gospel, enemies to the Cross of christ: 3. Of Drunkards and Hypocrites, whose God is their belly:
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4. Of Ambitious and proud persons, whose glory is their shame: and 5. of covetous and carnall minded men, who minde earthly things :
4. Of Ambitious and proud Persons, whose glory is their shame: and 5. of covetous and carnal minded men, who mind earthly things:
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or as Chrysostom expounds the words (and so it seems is the meaning of them) to be meant of one sort of men, who mind earthly things, they are such as walk otherwise then the Apostle walked.
or as Chrysostom expounds the words (and so it seems is the meaning of them) to be meant of one sort of men, who mind earthly things, they Are such as walk otherwise then the Apostle walked.
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Who are they that mind earthly things? they are enemies of the Crosse of Christ:
Who Are they that mind earthly things? they Are enemies of the Cross of christ:
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Who are they that mind earthly things ? Whose hearts and affections run more after the things of this life,
Who Are they that mind earthly things? Whose hearts and affections run more After the things of this life,
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then after the crosse of Christ;
then After the cross of christ;
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Their God is their belly. Who are they that mind earthly things, and think only how to increase their living,
Their God is their belly. Who Are they that mind earthly things, and think only how to increase their living,
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and enlarge their estate, and make them sure unto themselves? their glory is their shame. Who are they that mind earthly things ? that give their hearts (the flower of man) and their affections (the flower of their soules) unto the world,
and enlarge their estate, and make them sure unto themselves? their glory is their shame. Who Are they that mind earthly things? that give their hearts (the flower of man) and their affections (the flower of their Souls) unto the world,
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and unto the base things of the world, still they are they that mind earthly things, which set either their loving thoughts,
and unto the base things of the world, still they Are they that mind earthly things, which Set either their loving thoughts,
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or their carking and caring thoughts, or their fretting and vexing thoughts;
or their carking and caring thoughts, or their fretting and vexing thoughts;
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or their eager, covetous, and vain thoughts on earthly things, they are they that walk otherwise then the Apostles of Christ walked;
or their eager, covetous, and vain thoughts on earthly things, they Are they that walk otherwise then the Apostles of christ walked;
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These are those that are enemies to the crosse of Christ, whose God is their belly, whose glory is their shame, who mind earthly things, whose end is destruction.
These Are those that Are enemies to the cross of christ, whose God is their belly, whose glory is their shame, who mind earthly things, whose end is destruction.
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Hence then will we observe this point:
Hence then will we observe this point:
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That those whose minds and hearts run habitually on earth and earthly things, their end must needs be destruction . Jerem. 6.19.
That those whose minds and hearts run habitually on earth and earthly things, their end must needs be destruction. Jeremiah 6.19.
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Heare O earth, (saith God behold I will bring evill upon this people, even the fruit of their thoughts, Hear Oh earth, (Says God behold I will bring evil upon this people, even the fruit of their thoughts,
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because they have not hearkened unto me, but rejected my Law. Because they have not harkened unto me, but rejected my Law.
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Wherein we may see 3 things, 1. That the curse of God is the desert of cursed evill & vain thoughts: 2. That the plague and curse of God is the event of evill and vain thoughts;
Wherein we may see 3 things, 1. That the curse of God is the desert of cursed evil & vain thoughts: 2. That the plague and curse of God is the event of evil and vain thoughts;
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evill thoughts do not onely deserve Gods plagues, but also bring them: 3. Here is notice given to all the world; Heare, O earth :
evil thoughts do not only deserve God's plagues, but also bring them: 3. Here is notice given to all the world; Hear, Oh earth:
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as if he had said, here is a reckoning that you little dream of, I will bring a plague upon you not onely for your idolatry,
as if he had said, Here is a reckoning that you little dream of, I will bring a plague upon you not only for your idolatry,
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for your whoredome and fornication, but even for your vaine thoughts, Prov. 24.9. The thoughts of the wicked are sinne ;
for your whoredom and fornication, but even for your vain thoughts, Curae 24.9. The thoughts of the wicked Are sin;
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the Lord doth not only condemne the actions and courses of wicked men, but sets his curse upon their very thoughts.
the Lord does not only condemn the actions and courses of wicked men, but sets his curse upon their very thoughts.
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Sinne is of an homogeneall nature, of which every part of a thing is the whole;
Sin is of an homogeneal nature, of which every part of a thing is the Whole;
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every piece of stone is stone, for it hath the nature of the whole:
every piece of stone is stone, for it hath the nature of the Whole:
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even so it is with sin, the least part of sin, the least thought of sin, the least shiver of sin, is sin, and abominable before God.
even so it is with since, the least part of since, the least Thought of since, the least shiver of since, is since, and abominable before God.
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The reasons why those, whose hearts and thoughts run habitually on earth and earthly things, must needs end in destruction, are, 1. That mans end must needs end in destruction, that never repents :
The Reasons why those, whose hearts and thoughts run habitually on earth and earthly things, must needs end in destruction, Are, 1. That men end must needs end in destruction, that never repents:
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Now, so long as a mans thoughts runne usually and habitually on the things of the world, that man never repents;
Now, so long as a men thoughts run usually and habitually on the things of the world, that man never repents;
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repentance not onely cleanseth the outside of man, but the inside also, even the heart; repentance goeth as farre as the Law of God goeth;
Repentance not only Cleanseth the outside of man, but the inside also, even the heart; Repentance Goes as Far as the Law of God Goes;
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where the word of God begins, there repentance must needs begin:
where the word of God begins, there Repentance must needs begin:
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now the word of God begins and strikes at the heart, as saith the Apostle, The word of God is sharp and powerfull, sharper then any two-edged sword, piercing to the dividing asunder of the soule and spirit, the joynts and marrow,
now the word of God begins and strikes At the heart, as Says the Apostle, The word of God is sharp and powerful, sharper then any two-edged sword, piercing to the dividing asunder of the soul and Spirit, the Joints and marrow,
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and is a discerner of the thoughts of the heart, Heb. 4.12.and is a discerner of the thoughts of the heart, Hebrew 4.12.
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Now then if the word of God strike at the thoughts of the heart, then repentance must goe and teach so farre to reforme and amend the things of the heart, or else he never repents.
Now then if the word of God strike At the thoughts of the heart, then Repentance must go and teach so Far to reform and amend the things of the heart, or Else he never repents.
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Let a man sweep his house never so much, yet it is not clean so long as there remains one Cob-web in it:
Let a man sweep his house never so much, yet it is not clean so long as there remains one Cobweb in it:
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so if thy heart be swept from drunkennesse, whoring and swearing, and yet if the old Cob-web of vain thoughts remain in any corner of thy heart, not washed out,
so if thy heart be swept from Drunkenness, whoring and swearing, and yet if the old Cobweb of vain thoughts remain in any corner of thy heart, not washed out,
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nor swept down, thou hast not as yet repented:
nor swept down, thou hast not as yet repented:
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Oh Jerusalem (saith God by his Prophet) wash thy heart from wickednesse, that thou maist be saved: O Jerusalem (Says God by his Prophet) wash thy heart from wickedness, that thou Mayest be saved:
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how long shall thy vain thoughts lodge within thee? Jer. 4.14. Mark how the Lord inforceth his exhortation:how long shall thy vain thoughts lodge within thee? Jer. 4.14. Mark how the Lord enforceth his exhortation:
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see how he backs his counsell ▪ [ that thou maist be saved :
see how he backs his counsel ▪ [ that thou Mayest be saved:
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] as if he had said, thou canst not be saved, unlesse thou wash thy heart from vain thoughts:
] as if he had said, thou Canst not be saved, unless thou wash thy heart from vain thoughts:
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how long shall thy vain thoughts lodge within thee ? He doth not say, why doe vain thoughts come in thee? for they will come into the best & most holy heart;how long shall thy vain thoughts lodge within thee? He does not say, why do vain thoughts come in thee? for they will come into the best & most holy heart;
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but how long shall they lodge within thee? If but vain thoughts do lodge in man & take up their nest in his heart,
but how long shall they lodge within thee? If but vain thoughts do lodge in man & take up their nest in his heart,
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if a man let his thoughts dwell upon vain things, and hee give way unto them,
if a man let his thoughts dwell upon vain things, and he give Way unto them,
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and use them as his market, trade and recreations, hee cannot be saved; it is an emphaticall kind of speech:
and use them as his market, trade and recreations, he cannot be saved; it is an emphatical kind of speech:
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as if the Lord should say, O Jerusalem, thou never considerest this, and thus he doth as it were pity and compassionate them in their blindnesse and ignoran•e,
as if the Lord should say, Oh Jerusalem, thou never Considerest this, and thus he does as it were pity and compassionate them in their blindness and ignoran•e,
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and horrible besottednesse, that think that thought is free.
and horrible besottedness, that think that Thought is free.
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Beloved, when the Lord comes to reckon with the world, he will not only reckon with them for their pounds and shillings,
beloved, when the Lord comes to reckon with the world, he will not only reckon with them for their pounds and shillings,
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for their hundreds and thousands of sinnes;
for their hundreds and thousands of Sins;
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for their murders, whoredomes, blasphemies, &c. but he will call them to account for their least sinnes, the pence and farthing sinnes, even their very thoughts:
for their murders, whoredoms, Blasphemies, etc. but he will call them to account for their least Sins, the pence and farthing Sins, even their very thoughts:
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agree with thine adversary quickly, while thou art in the way, lest he deliver thee up to the Jaylor, agree with thine adversary quickly, while thou art in the Way, lest he deliver thee up to the Jailor,
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and thou be cast into prison: thou shalt not come out untill thou hast paid the utmost farthing ;and thou be cast into prison: thou shalt not come out until thou hast paid the utmost farthing;
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thou must deliver up thy farthing as well as thy pound sinnes, or else thou never agreest with thine adversary.
thou must deliver up thy farthing as well as thy pound Sins, or Else thou never agreest with thine adversary.
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When the Lord by his prophet calls upon his people, exhorting them to repentance, he willeth and exhorteth them to change their thoughts, Esay 55.7. Repentance is the change of the thoughts, according to the English Proverb, (I have changed my thoughts:) Look unto thy feet when thou goest into the house of God, Eccles. 5.1. Thou canst never go to the House of God without thy feet :
When the Lord by his Prophet calls upon his people, exhorting them to Repentance, he wills and exhorteth them to change their thoughts, Isaiah 55.7. Repentance is the change of the thoughts, according to the English Proverb, (I have changed my thoughts:) Look unto thy feet when thou goest into the house of God, Eccles. 5.1. Thou Canst never go to the House of God without thy feet:
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the thoughts and affections of the heart, are the feet of the soul; and thou canst never go to God without them;
the thoughts and affections of the heart, Are the feet of the soul; and thou Canst never go to God without them;
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and therefore if thy heart and affections run habitually on earthly things, thou didst never repent, and so thine end is damnation.
and Therefore if thy heart and affections run habitually on earthly things, thou didst never Repent, and so thine end is damnation.
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The second reason is, that mans end must needs be destruction that hath no Christ in the world:
The second reason is, that men end must needs be destruction that hath not christ in the world:
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now so long as thy thoughts run habitually on earthly things, thou hast no Christ.
now so long as thy thoughts run habitually on earthly things, thou hast no christ.
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It is not enough for a man to hang on Christ, for many a man doth so,
It is not enough for a man to hang on christ, for many a man does so,
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and yet is cut off from Christ, and perisheth for ever: thou must not onely hang upon Christ, but thou must also get into Christ.
and yet is Cut off from christ, and Perishes for ever: thou must not only hang upon christ, but thou must also get into christ.
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As in the old world, when the deluge came, and the waters increased so greatly, that the mountaines and high hils were covered with them,
As in the old world, when the deluge Come, and the waters increased so greatly, that the Mountains and high hills were covered with them,
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and the people could not save themselves by getting unto the tops of the mountains, no question but many seeing the Ark swim above the water, did climb up and hang upon the sides of the Ark, thinking to save themselves,
and the people could not save themselves by getting unto the tops of the Mountains, no question but many seeing the Ark swim above the water, did climb up and hang upon the sides of the Ark, thinking to save themselves,
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yet none of them were saved, but those that were gotten into the Ark: so many a man will catch hold of Christ, but his hold will be gone,
yet none of them were saved, but those that were got into the Ark: so many a man will catch hold of christ, but his hold will be gone,
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and he perish for ever, unlesse he get into Christ.
and he perish for ever, unless he get into christ.
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Now a man can never get into Christ, unlesse his heart bee purged from vaine thoughts:
Now a man can never get into christ, unless his heart be purged from vain thoughts:
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For Christ when he entreth into a man, cleanseth his heart from vain thoughts, 2 Cor. 10.5.
For christ when he entereth into a man, Cleanseth his heart from vain thoughts, 2 Cor. 10.5.
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If Christ once come into the heart, he will set up his throne there: he will hold up his Scepter of Righteousnesse in it:
If christ once come into the heart, he will Set up his throne there: he will hold up his Sceptre of Righteousness in it:
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when Christ cometh, see what a work hee will make in the heart, he will not suffer a proud thought to remain there to upbraid him:
when christ comes, see what a work he will make in the heart, he will not suffer a proud Thought to remain there to upbraid him:
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he will not suffer ever a sinfull lust to stand up to beard him;
he will not suffer ever a sinful lust to stand up to beard him;
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but he will cast down every imagination, and all high things that exalt themselves, and he will bring every thought into subjection unto himself.
but he will cast down every imagination, and all high things that exalt themselves, and he will bring every Thought into subjection unto himself.
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Therefore if thy thoughts run after the lusts of thy owne heart, thou hast no Christ in thee:
Therefore if thy thoughts run After the Lustiest of thy own heart, thou hast no christ in thee:
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for Christ (beloved) will never dwell in a foule house:
for christ (Beloved) will never dwell in a foul house:
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I know there is no wheat without some darnell, no gold without some drosse, no wine without some lees;
I know there is no wheat without Some darnel, no gold without Some dross, no wine without Some lees;
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so there is no man but hath some sin; no man so clean, but hath some defilements of sin upon him;
so there is no man but hath Some since; no man so clean, but hath Some defilements of since upon him;
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therefore if a man have not his cleansing grace of Christ in him, cleansing the heart from vain things, there is no Christ in him:
Therefore if a man have not his cleansing grace of christ in him, cleansing the heart from vain things, there is no christ in him:
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for Christ will never dwell in a foule heart. Now beloved, the very vain thoughts of a man defile him:
for christ will never dwell in a foul heart. Now Beloved, the very vain thoughts of a man defile him:
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as Christ saith, Matth. 7.21, 22, 23. Out of the heart proceedeth evill thoughts, and they are they that defile a man All these, not onely murder, and adulteries, and uncleannesses, and all other abominable sins, which mens conseiences startle at, bul evill thoughts defile a man:
as christ Says, Matthew 7.21, 22, 23. Out of the heart Proceedeth evil thoughts, and they Are they that defile a man All these, not only murder, and adulteries, and Uncleannesses, and all other abominable Sins, which men's Consciences startle At, bull evil thoughts defile a man:
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Assure thy self that so long as the league of these evill thoughts is not broken, thou hast no Christ as yet within thee.
Assure thy self that so long as the league of these evil thoughts is not broken, thou hast no christ as yet within thee.
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Hence is that exhortation of the Apostle, Colos. 3.12. If you be risen with Christ, then seek those things which are above.
Hence is that exhortation of the Apostle, Colos 3.12. If you be risen with christ, then seek those things which Are above.
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Brethren, you must remember that there be two kinds of exhortations in Scripture: the one, if a man do them, blessed and happie is he :
Brothers, you must Remember that there be two Kinds of exhortations in Scripture: the one, if a man do them, blessed and happy is he:
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the other, if he doe them not, yet he may find mercie ;
the other, if he do them not, yet he may find mercy;
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it will be a greif and a sorrow to him, but it follows not that he shall miscarrie.
it will be a grief and a sorrow to him, but it follows not that he shall miscarry.
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But there are exhortations that tye to obedience, that must be obeyed: or else there is no salvation, as this exhortat•on of the Apostle;
But there Are exhortations that tie to Obedience, that must be obeyed: or Else there is no salvation, as this exhortat•on of the Apostle;
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it is not left to our choice to do or not to do but if a man be risen with Christ, he must doe it:
it is not left to our choice to do or not to do but if a man be risen with christ, he must do it:
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he must seek the things that are above :
he must seek the things that Are above:
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that man then that hath his thoughts run habitually on the world, that man hath no Christ in him;
that man then that hath his thoughts run habitually on the world, that man hath not christ in him;
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and therefore his end must needs be destruction. Thirdly, that mans end must needs be destruction that loves not God ;
and Therefore his end must needs be destruction. Thirdly, that men end must needs be destruction that loves not God;
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now so long as thy thoughts run habitually on the things of the world, thou hast no true love of God in thee.
now so long as thy thoughts run habitually on the things of the world, thou hast no true love of God in thee.
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For thus runs the Commandment of love, Thou shalt love the Lord thy God with all thy heart, with all thy soul and with all thy might. Matth. 22.37.
For thus runs the Commandment of love, Thou shalt love the Lord thy God with all thy heart, with all thy soul and with all thy might. Matthew 22.37.
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It is as if Christ should have said, thou shalt love God with all thy heart, and with all thy heart, and with all thy heart :
It is as if christ should have said, thou shalt love God with all thy heart, and with all thy heart, and with all thy heart:
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for the soul, mind, and heart are all one, that no man might dare to keep any part of their heart from God.
for the soul, mind, and heart Are all one, that no man might Dare to keep any part of their heart from God.
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Every one will say, I love God with all my heart, I go to Church and serve God with all my heart:
Every one will say, I love God with all my heart, I go to Church and serve God with all my heart:
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I hear the Word, and pray with all my heart: I receive the Sacraments with all my heart:
I hear the Word, and pray with all my heart: I receive the Sacraments with all my heart:
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Dost thou so? and yet let thy thoughts run upon the world? dost thou pray,
Dost thou so? and yet let thy thoughts run upon the world? dost thou pray,
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and yet let vain thoughts lodge within thee? dost thou hear the Word, receive the Sacraments,
and yet let vain thoughts lodge within thee? dost thou hear the Word, receive the Sacraments,
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and yet letst vain thoughts distract thee? Dost thou walk in thy calling, and yet lettest vain thoughts steal away thy heart,
and yet Lettest vain thoughts distract thee? Dost thou walk in thy calling, and yet Lettest vain thoughts steal away thy heart,
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and yet sayest thou, I love God with all my heart, when thou takest away thy heart from God? How dost thou think thy thoughts? with thy heels,
and yet Sayest thou, I love God with all my heart, when thou Takest away thy heart from God? How dost thou think thy thoughts? with thy heels,
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or with thy heart? Surely thou sayest, with my heart:
or with thy heart? Surely thou Sayest, with my heart:
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Why then if thou lovest God with all thy heart, thou must give thy thoughts unto God;
Why then if thou Lovest God with all thy heart, thou must give thy thoughts unto God;
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God that cals for thy heart, cals for all the heart: now the heart is nothing but all a mans heart;
God that calls for thy heart, calls for all the heart: now the heart is nothing but all a men heart;
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all the affections and desires, all turnings and windings, all things that are in the heart do but make up the heart:
all the affections and Desires, all turnings and windings, all things that Are in the heart do but make up the heart:
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and therefore when God calls for thy heart, he calls for all the powers and faculties of the soule.
and Therefore when God calls for thy heart, he calls for all the Powers and faculties of the soul.
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And therefore the Prophet David would blesse God with his soule, and all that was within him.
And Therefore the Prophet David would bless God with his soul, and all that was within him.
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Psal. 103. So thou must give thy thoughts, and all that is within thee to God, or els: thou givest God nothing;
Psalm 103. So thou must give thy thoughts, and all that is within thee to God, or Else: thou givest God nothing;
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therefore that mans end must needs be destruction that loves not God. Fourthly, that mans end must needs be destruction, that never gives over his sinnes :
Therefore that men end must needs be destruction that loves not God. Fourthly, that men end must needs be destruction, that never gives over his Sins:
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and so long as thy thoughts run after the world, thou canst never forsake sin:
and so long as thy thoughts run After the world, thou Canst never forsake since:
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thou maiest resolve and think on the contrary, yet so long as thy thoughts run habitually on the things of the world, thou dost not forsake sin.
thou Mayest resolve and think on the contrary, yet so long as thy thoughts run habitually on the things of the world, thou dost not forsake since.
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Wicked and carnall men may have the eyes of their consciences opened, and their hearts awakened, whereby they may see their sinnes,
Wicked and carnal men may have the eyes of their Consciences opened, and their hearts awakened, whereby they may see their Sins,
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and the hellish evill and danger of them:
and the hellish evil and danger of them:
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whereupon they may resolve and purpose to forsake them, and then they will make a covenant with God that they will not do thus and thus;
whereupon they may resolve and purpose to forsake them, and then they will make a Covenant with God that they will not do thus and thus;
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I have been touchie and cholerick, but I will be so no more;
I have been touchy and choleric, but I will be so no more;
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I have beene a prophane swearer and blasphemer of the name of God, but I will be so no more;
I have been a profane swearer and blasphemer of the name of God, but I will be so no more;
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I have been a drunkard, and an unclean person, but Lord thou shalt see a reformation in me.
I have been a drunkard, and an unclean person, but Lord thou shalt see a Reformation in me.
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Nay it may be he will tell his Minister of it, and his father and his mother, his wife, his children,
Nay it may be he will tell his Minister of it, and his father and his mother, his wife, his children,
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and all his friends too of it:
and all his Friends too of it:
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but when he comes to his cold bloud again, and these cold graces which sluttered so, come to be cold in him,
but when he comes to his cold blood again, and these cold graces which sluttered so, come to be cold in him,
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so that his heart comes to it self again, then vain thoughts rest in his heart,
so that his heart comes to it self again, then vain thoughts rest in his heart,
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and he returns to his old sins again ▪ as the dog to his vomit, and the sow being washed, to the wallowing in the mire.
and he returns to his old Sins again ▪ as the dog to his vomit, and the sow being washed, to the wallowing in the mire.
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The Apostle excellently describes a man that can never depart from his sins: They have eyes full of adultery, which cannot cease to sin : 2. Pet, 2.14. where the Apostle speaks not onely of that adulterie which is a breach of the seventh Commandment;
The Apostle excellently describes a man that can never depart from his Sins: They have eyes full of adultery, which cannot cease to sin: 2. Pet, 2.14. where the Apostle speaks not only of that adultery which is a breach of the seventh Commandment;
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but of such an adulterie which is a perfect breach of every Commandment, when the heart runneth awhoring after every sin and vanitie:
but of such an adultery which is a perfect breach of every Commandment, when the heart Runneth awhoring After every since and vanity:
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when the eye of the soul is full of adulterie, the heart cannot cease to sin;
when the eye of the soul is full of adultery, the heart cannot cease to since;
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when the eye cannot see an object of gain or profit, but the mind is presently engaged and runs after it,
when the eye cannot see an Object of gain or profit, but the mind is presently engaged and runs After it,
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when it cannot see an object of delight and pleasure, but it is straightway caught by it:
when it cannot see an Object of delight and pleasure, but it is straightway caught by it:
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when he cannot see any wrong or injurie done unto him, but presently he is inflamed with revenge,
when he cannot see any wrong or injury done unto him, but presently he is inflamed with revenge,
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and his heart runs after it:
and his heart runs After it:
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I say that if thy eye be thus full of adultery that thou canst not see the occasions and hints of sin,
I say that if thy eye be thus full of adultery that thou Canst not see the occasions and hints of since,
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but presently thou art insnared, and thy soul is taken by it; thou art the man that canst not cease to sin:
but presently thou art Ensnared, and thy soul is taken by it; thou art the man that Canst not cease to since:
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therefore untill thou turne the eye of thy soule, which is the thoughts and affections of thy heart, another way, thou wilt never cease to sin.
Therefore until thou turn the eye of thy soul, which is the thoughts and affections of thy heart, Another Way, thou wilt never cease to since.
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For wheresoever thou lookest, thou wilt be insnared, so long as thy thoughts are evill and vicious;
For wheresoever thou Lookest, thou wilt be Ensnared, so long as thy thoughts Are evil and vicious;
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either upon pride, or covetousnesse, or ambition, or envie, or delights; thy soul will look asquint on God:
either upon pride, or covetousness, or ambition, or envy, or delights; thy soul will look asquint on God:
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and untill these vaine thoughts of thine be crucified, thou wilt only look upon the satisfying of these vain lusts of thine. Prov. 3.6. In all thy wayes acknowledge God, and he shall direct thy paths.
and until these vain thoughts of thine be Crucified, thou wilt only look upon the satisfying of these vain Lustiest of thine. Curae 3.6. In all thy ways acknowledge God, and he shall Direct thy paths.
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In all thy wayes think on God, or else thou mayest go to many duties in Religion,
In all thy ways think on God, or Else thou Mayest go to many duties in Religion,
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but never be direct in thy going; thou maiest pray a thousand times, but never be established in thy prayer:
but never be Direct in thy going; thou Mayest pray a thousand times, but never be established in thy prayer:
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thou maiest go from Lecture to Lecture, and yet never be established in thy service:
thou Mayest go from Lecture to Lecture, and yet never be established in thy service:
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thou maiest go about many things and never be established in any thing, unlesse God be in all thy thoughts:
thou Mayest go about many things and never be established in any thing, unless God be in all thy thoughts:
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a man may go on in a course of Religion, but it is at haphazard, he is inconstant,
a man may go on in a course of Religion, but it is At haphazard, he is inconstant,
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and unsteady in his course, unlesse in his heart he think upon God; and therefore his end must needs be destruction.
and unsteady in his course, unless in his heart he think upon God; and Therefore his end must needs be destruction.
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This then may serve, first, for humiliation to the godly: secondly, for matter of condemnation to the wicked. First, for humiliation ;
This then may serve, First, for humiliation to the godly: secondly, for matter of condemnation to the wicked. First, for humiliation;
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are vain thoughts thus damnable, that when they beare sway in the heart, they make that mans end to be destruction? How then ought this to fill the faces of them that have the Spirit of Christ, with shame and confusion,
Are vain thoughts thus damnable, that when they bear sway in the heart, they make that men end to be destruction? How then ought this to fill the faces of them that have the Spirit of christ, with shame and confusion,
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and to make them in a holy manner to be confounded of themselves, and to think of the emptinesse, naughtinesse,
and to make them in a holy manner to be confounded of themselves, and to think of the emptiness, naughtiness,
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and vanities of their hearts? Beloved, thou canst not go to prayers, but abundance of vain thoughts will be about thee, like wasps to assault thee;
and vanities of their hearts? beloved, thou Canst not go to Prayers, but abundance of vain thoughts will be about thee, like wasps to assault thee;
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thou canst not go to the Word, but these vaine thoughts will be a humming in thy eares;
thou Canst not go to the Word, but these vain thoughts will be a humming in thy ears;
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thou canst not go about the works in thy calling, but vain thoughts will haunt thee,
thou Canst not go about the works in thy calling, but vain thoughts will haunt thee,
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and creep into thy meditations, and take away the main burthen of the work all the day long.
and creep into thy meditations, and take away the main burden of the work all the day long.
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Beloved, this should make a godly man ashamed, and confounded in himself in the consideration hereof.
beloved, this should make a godly man ashamed, and confounded in himself in the consideration hereof.
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The Prophet David was so confounded and ashamed hereat, that had not God poured in mercie and comfort into his soul, he had been distracted,
The Prophet David was so confounded and ashamed hereat, that had not God poured in mercy and Comfort into his soul, he had been distracted,
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and should have despaired, considering the company of vain thoughts that lodged within him, Psal. 94.19. where hee shows what abundance of distracting thoughts he had;
and should have despaired, considering the company of vain thoughts that lodged within him, Psalm 94.19. where he shows what abundance of distracting thoughts he had;
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that if God had not sustained him with comfort after comfort, he had even been been overwhelmed in despair by them.
that if God had not sustained him with Comfort After Comfort, he had even been been overwhelmed in despair by them.
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Augustine saith, a mans thoughts are not in his own power: the heart of man is like tinder;Augustine Says, a men thoughts Are not in his own power: the heart of man is like tinder;
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and if the Devill cast a spark into it, thou canst not hinder it from taking fire ;
and if the devil cast a spark into it, thou Canst not hinder it from taking fire;
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but thou maiest hinder it from burning further.
but thou Mayest hinder it from burning further.
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A ship may have leakes in her, and thou canst not hinder the coming in of water into her:
A ship may have leaks in her, and thou Canst not hinder the coming in of water into her:
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but by thy pumping and industry thou maiest save her from drowning in the water; even so evill thoughts, though they be rooted out, yet they will come in again;
but by thy pumping and industry thou Mayest save her from drowning in the water; even so evil thoughts, though they be rooted out, yet they will come in again;
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A mans heart is like to the fig-tree that grew out of the stone wall, which Epiphanius speaketh of;
A men heart is like to the Fig tree that grew out of the stone wall, which Epiphanius speaks of;
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the branches were lopt off, and it grew again; the boughs were lopt off, and it grew again;
the branches were lopped off, and it grew again; the boughs were lopped off, and it grew again;
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they cut down the body of it, yet it grew again: they pluckt up the roots of it, yet it grew again:
they Cut down the body of it, yet it grew again: they plucked up the roots of it, yet it grew again:
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till at last the stone wall and all was fain to be pulled down: Even so it is with vaine thoughts in the heart;
till At last the stone wall and all was fain to be pulled down: Even so it is with vain thoughts in the heart;
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a man may lop them off by godly sorrow ;
a man may lop them off by godly sorrow;
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he may cut them down, and root them up by mortification, and yet they will be sprouting up, and rising up again;
he may Cut them down, and root them up by mortification, and yet they will be sprouting up, and rising up again;
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till the whole body of sin be pulled down, and destroyed in a man.
till the Whole body of since be pulled down, and destroyed in a man.
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Gregory speaks of them, and saith, man may pluck them up, but yet not so but that they will rise again.Gregory speaks of them, and Says, man may pluck them up, but yet not so but that they will rise again.
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The consideration hereof should humble us, and make us lowe in our own eyes:
The consideration hereof should humble us, and make us low in our own eyes:
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Oh then think with thy self and say, Oh that my thoughts should be so base, earthly and vain!
O then think with thy self and say, O that my thoughts should be so base, earthly and vain!
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what, have I not a God, a Christ, a heaven to think upon? have I not excellent Commandments of my God,
what, have I not a God, a christ, a heaven to think upon? have I not excellent commandments of my God,
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and thousands of sweet and precious promises in Scripture to think upon? and must I be thinking on every bable? of every straw, not worth the thinking on? Take the Apostles exhortation, Whatsoever things be true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report:
and thousands of sweet and precious promises in Scripture to think upon? and must I be thinking on every babble? of every straw, not worth the thinking on? Take the Apostles exhortation, Whatsoever things be true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are of good report:
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if there be any •ertue, if there be any praise, think on these things : Phil. 4.8. What, are there so many vertuous things;if there be any •ertue, if there be any praise, think on these things: Philip 4.8. What, Are there so many virtuous things;
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so many holy and pure things;
so many holy and pure things;
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so many admirable and glorious things-so many heavenly graces, and divine promises ▪ so many blessed passages of holy Writ to take up my mind? and shall I spend my thoughts and time upon such vaine and cursed things as wil yeeld me no profit? This should astonish the hearts of Gods people, and greatly humble their souls.
so many admirable and glorious things-so many heavenly graces, and divine promises ▪ so many blessed passages of holy Writ to take up my mind? and shall I spend my thoughts and time upon such vain and cursed things as will yield me no profit? This should astonish the hearts of God's people, and greatly humble their Souls.
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The second Use may serve for matter of condemnation unto the wicked:
The second Use may serve for matter of condemnation unto the wicked:
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let this doctrine strike terrour into the hearts of those men, that suffer their hearts to be taken up with vaine thoughts:
let this Doctrine strike terror into the hearts of those men, that suffer their hearts to be taken up with vain thoughts:
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as Peter said unto Simon Magus, so let me say unto them, Repent of this thy wickednesse,
as Peter said unto Simon Magus, so let me say unto them, repent of this thy wickedness,
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and pray unto God (vers. 8.) that if it be possible, the thoughts of thy heart may be forgiven thee. and pray unto God (vers. 8.) that if it be possible, the thoughts of thy heart may be forgiven thee.
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The Apostle doth not onely wish him to repent of his simony and briberie, but also of the least vain thoughts of his heart:
The Apostle does not only wish him to Repent of his simony and bribery, but also of the least vain thoughts of his heart:
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pray unto God, if perhaps the very thoughts of thy heart may be forgiven thee: for beloved the very least vaine thoughts that thou thinkest, without repentance is impardonable:
pray unto God, if perhaps the very thoughts of thy heart may be forgiven thee: for Beloved the very least vain thoughts that thou Thinkest, without Repentance is impardonable:
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there is an impossibility of remission of vain and idle thoughts without true repentance. Oh what fearfull news is this to the world that lay not this to heart!
there is an impossibility of remission of vain and idle thoughts without true Repentance. O what fearful news is this to the world that lay not this to heart!
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Beloved, may we not now run into the eares and hearts of all earthly men with this point, whose minds and thoughts are earthly? Is it so that he whose thoughts run habitually on the world, his end is destruction? Then they that make no conscience what their thoughts are, what their imaginations are, what they think of as they goe up and down,
beloved, may we not now run into the ears and hearts of all earthly men with this point, whose minds and thoughts Are earthly? Is it so that he whose thoughts run habitually on the world, his end is destruction? Then they that make no conscience what their thoughts Are, what their Imaginations Are, what they think of as they go up and down,
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how can such escape the vengeance of hell? Tell me then what thy thoughts are;
how can such escape the vengeance of hell? Tell me then what thy thoughts Are;
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are they not of thy hawks and hounds, of thy cattell and grounds, of thy gardens and orchards, rather then of Christ? When thou walkest in the streets, whereon run thy thoughts,
Are they not of thy hawks and hounds, of thy cattle and grounds, of thy gardens and orchards, rather then of christ? When thou walkest in the streets, whereon run thy thoughts,
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but on thy pleasures, and profits, and earthly delights? yea of every vanity, and every delight canst thou think, rather then of God and his Commandments.
but on thy pleasures, and profits, and earthly delights? yea of every vanity, and every delight Canst thou think, rather then of God and his commandments.
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Thou comest to Church, thou prayest, and hearest the Word of God;
Thou Comest to Church, thou Prayest, and Hearst the Word of God;
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but do not vain thoughts come along with thee? thou goest home again, but do not vaine thoughts haunt and dog thee?
but do not vain thoughts come along with thee? thou goest home again, but do not vain thoughts haunt and dog thee?
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It is the brand of a wicked man, not to have God in all his thoughts, Psal. 4.10. when goods and cattell, plough and cart, pleasures and outward contentments are in his mind and thoughts;
It is the brand of a wicked man, not to have God in all his thoughts, Psalm 4.10. when goods and cattle, plough and cart, pleasures and outward contentment's Are in his mind and thoughts;
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when ruffs and cuffs, houses and dishes, tables and faire hangings, or any thing but God can take up their thoughts;
when ruffs and cuffs, houses and Dishes, tables and fair hangings, or any thing but God can take up their thoughts;
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they can have thoughts of every thing, but of God they can think none;
they can have thoughts of every thing, but of God they can think none;
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this is the brand of a wicked man, that he hath no bloud of a Christian in him.
this is the brand of a wicked man, that he hath no blood of a Christian in him.
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It is a true description of a Pagan and Infidel, that hath no knowledge of Christ, to be vain in his imaginations, Rom. 1.21. When they knew God, they glorified him not as God, but became vain in their imaginations:
It is a true description of a Pagan and Infidel, that hath no knowledge of christ, to be vain in his Imaginations, Rom. 1.21. When they knew God, they glorified him not as God, but became vain in their Imaginations:
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vaine in their disputes, vain in their reasonings, vain in their thoughts; in their carriages and disputations;
vain in their disputes, vain in their reasonings, vain in their thoughts; in their carriages and disputations;
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so then though thou knowest God, and hast things enough in thy mind, that convinceth thee that this God is to be worshipped;
so then though thou Knowest God, and hast things enough in thy mind, that Convinces thee that this God is to be worshipped;
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and understandest the worship of God, and the commandments of Christ:
and Understandest the worship of God, and the Commandments of christ:
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yet if thou glorifiest him not as God, giving thy heart and affections to him but art vain in thy imaginations, thou dishonourest God.
yet if thou glorifiest him not as God, giving thy heart and affections to him but art vain in thy Imaginations, thou dishonourest God.
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Hear what God saith unto such, All the day long have I stretched out my hand unto a rebellious and gain-saying people, which walk in a way that is not good,
Hear what God Says unto such, All the day long have I stretched out my hand unto a rebellious and gainsaying people, which walk in a Way that is not good,
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but after their own thoughts, a people that provoke me continually to my face. but After their own thoughts, a people that provoke me continually to my face.
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Isa. 65.2, 3. As if God had said, I sent Prophet after Prophet, Minister after Minister, to instruct them in the knowledge of my wayes, I laboured to convert them,
Isaiah 65.2, 3. As if God had said, I sent Prophet After Prophet, Minister After Minister, to instruct them in the knowledge of my ways, I laboured to convert them,
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and to bring them home unto my self, and to work better thoughts in them;
and to bring them home unto my self, and to work better thoughts in them;
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but still they are a people that walk after their own thoughts, that provoke me continually unto my face.
but still they Are a people that walk After their own thoughts, that provoke me continually unto my face.
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There is never a thought of thine, but it is in the verse face of God, both thought and imagined.
There is never a Thought of thine, but it is in the verse face of God, both Thought and imagined.
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But some man may say, I think of God and of Christ, of faith and repentance,
But Some man may say, I think of God and of christ, of faith and Repentance,
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and of calling on God, of mending of this and that course;
and of calling on God, of mending of this and that course;
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I think of death, and of my last account and every foot I have holy thoughts in my mind.
I think of death, and of my last account and every foot I have holy thoughts in my mind.
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1411
But beloved, give me leave, I pray you, for to speak something unto you, which, it may be, may stick by you while you live:
But Beloved, give me leave, I pray you, for to speak something unto you, which, it may be, may stick by you while you live:
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I will propound these foure things and distinctions unto you, which I will use.
I will propound these foure things and Distinctions unto you, which I will use.
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First, what doest thou think of God and of heaven? then tell me whether thy thoughts be injective thoughts into thy heart,
First, what dost thou think of God and of heaven? then tell me whither thy thoughts be injective thoughts into thy heart,
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or thoughts raised by thy heart ; for there is a great deale of difference betweene thoughts injected and thoughts raised :or thoughts raised by thy heart; for there is a great deal of difference between thoughts injected and thoughts raised:
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God casts good thoughts into a godly mans heart, which being fit soyl, it fructifies, and brings forth fruit.
God Cast good thoughts into a godly men heart, which being fit soil, it fructifies, and brings forth fruit.
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Again, God casts good thoughts into a wicked mans heart, but because his heart is not sanctified,
Again, God Cast good thoughts into a wicked men heart, but Because his heart is not sanctified,
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and therefore no fit soyl to harbour in, they die and vanish: God casts in, and they cast out:
and Therefore no fit soil to harbour in, they die and vanish: God Cast in, and they cast out:
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1418
God casts in again, and they cast out again:
God Cast in again, and they cast out again:
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therefore if thou hast good thoughts, examine and try whether they be thoughts raised from thy heart or no;
Therefore if thou hast good thoughts, examine and try whither they be thoughts raised from thy heart or no;
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see whether thy heart be a renewed heart, a sanctified, an holy heart, fit to bring forth good thoughts every day.
see whither thy heart be a renewed heart, a sanctified, an holy heart, fit to bring forth good thoughts every day.
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Beloved, a wicked man may have a thousand good thoughts, and yet go to hell in the midst of them all.
beloved, a wicked man may have a thousand good thoughts, and yet go to hell in the midst of them all.
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God cast a good thought into the heart of the King of Babylon to go against Judah and Jerusalem for to punish his people for their sins,
God cast a good Thought into the heart of the King of Babylon to go against Judah and Jerusalem for to Punish his people for their Sins,
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and to avenge himself on them for the breach of his Covenant: but what saith the text? Howbeit he thought not so.
and to avenge himself on them for the breach of his Covenant: but what Says the text? Howbeit he Thought not so.
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1424
Isa. 10. No, his only ayme was how to get honour, how to inrich, to enlarge his territories,
Isaiah 10. No, his only aim was how to get honour, how to enrich, to enlarge his territories,
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and to bring down the Nations under him, and to make his name and fame to be spread,
and to bring down the nations under him, and to make his name and fame to be spread,
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and declared through all the world.
and declared through all the world.
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So God casts many good thoughts into many a wicked mans heart to repent, and to leave his drunkennesse, his pride, his swearing and whoring, to be holy and religious:
So God Cast many good thoughts into many a wicked men heart to Repent, and to leave his Drunkenness, his pride, his swearing and whoring, to be holy and religious:
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howbeit he thinks not so, but he thinks how to eate and drink, how to be proud and haughty;
howbeit he thinks not so, but he thinks how to eat and drink, how to be proud and haughty;
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how to be rich and great in the world; how to be vain and licentious: yea thy thoughts are vile and vain all the day long.
how to be rich and great in the world; how to be vain and licentious: yea thy thoughts Are vile and vain all the day long.
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Oh that men were wise truly to understand this!
O that men were wise truly to understand this!
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the want whereof is the cause why many thousands go to hell and are damned for ever.
the want whereof is the cause why many thousands go to hell and Are damned for ever.
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I will make it plain to you: A wicked man reasons thus with himself;
I will make it plain to you: A wicked man Reasons thus with himself;
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I confesse, and it is true, I sinne every day against God, and sometimes drink a pot with my friend,
I confess, and it is true, I sin every day against God, and sometime drink a pot with my friend,
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though sometimes I let fall an oath, and am overtaken in my infirmities ▪ yet I thank God, he hath sanctified my heart;
though sometime I let fallen an oath, and am overtaken in my infirmities ▪ yet I thank God, he hath sanctified my heart;
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for I think of God and of Christ, and I oft call upon his name, and let my thoughts run on good things;
for I think of God and of christ, and I oft call upon his name, and let my thoughts run on good things;
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God and heaven are many times in my mind, and I am sorry when I do amisse,
God and heaven Are many times in my mind, and I am sorry when I do amiss,
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and the Lord hath blest me with a large portion of outward things.
and the Lord hath blessed me with a large portion of outward things.
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Besides I see these and these signes of grace in me, and therefore I think my case to be happy.
Beside I see these and these Signs of grace in me, and Therefore I think my case to be happy.
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And thus securely they live, and so they go on, and so they die, and so go to hell and perish for ever and ever.
And thus securely they live, and so they go on, and so they die, and so go to hell and perish for ever and ever.
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Here is the misery of it, many think of God, and of Christ, of death,
Here is the misery of it, many think of God, and of christ, of death,
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and of their last account, of heaven, of hell, of faith, and repentance, of leaving sinne, of crucifying their lusts, and practising of holinesse.
and of their last account, of heaven, of hell, of faith, and Repentance, of leaving sin, of crucifying their Lustiest, and practising of holiness.
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Now men think that their thinking of these things, is a part of their discharge, when indeed they are Additions to, and peeces of their talents, which increase their judgements.
Now men think that their thinking of these things, is a part of their discharge, when indeed they Are Additions to, and Pieces of their Talents, which increase their Judgments.
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God casts in a thought of repentance, of holinesse, of the remembrance of death, and last account:
God Cast in a Thought of Repentance, of holiness, of the remembrance of death, and last account:
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Dost thou find thy heart never the better and holier by them? Then know it is only Gods haunting of thy heart,
Dost thou find thy heart never the better and Holier by them? Then know it is only God's haunting of thy heart,
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and Gods calling upon thee, and Gods inviting thee unto repentance, to leave thy sinnes, to come out of thy deadnesse and formality, to prepare for thy death and judgment;
and God's calling upon thee, and God's inviting thee unto Repentance, to leave thy Sins, to come out of thy deadness and formality, to prepare for thy death and judgement;
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and therefore I say, if thy heart now think not so, if thy heart do not repent, beleeve,
and Therefore I say, if thy heart now think not so, if thy heart do not Repent, believe,
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and grow more zealous, and thou art not drawn the neerer to God;
and grow more zealous, and thou art not drawn the nearer to God;
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I say then, that the more of these good thoughts that thou hast had, the greater thy doome will be:
I say then, that the more of these good thoughts that thou hast had, the greater thy doom will be:
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if thou hast had ten thousands of them, if they have beene onely Gods haunting of thy heart, think thou then now of grace, of God, of thy poor soul, which is not bettered by them,
if thou hast had ten thousands of them, if they have been only God's haunting of thy heart, think thou then now of grace, of God, of thy poor soul, which is not bettered by them,
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nor made holy, then know they are peeces of thy talent, and it doth make thy torments in hell the greater.
nor made holy, then know they Are Pieces of thy talon, and it does make thy torments in hell the greater.
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Secondly, thou hast good thoughts, but the question is, whether they be fleeting or abiding thoughts:
Secondly, thou hast good thoughts, but the question is, whither they be fleeting or abiding thoughts:
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Many think of God, of grace, of heaven, of the word of God; and when they heare a Sermon, they will think of God;
Many think of God, of grace, of heaven, of the word of God; and when they hear a Sermon, they will think of God;
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but these thoughts, though they come into their minds, yet they go away presently, they are in and out at an instant, in a trice, they passe away and are gone.
but these thoughts, though they come into their minds, yet they go away presently, they Are in and out At an instant, in a trice, they pass away and Are gone.
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Beloved, there are two kinds of vaine thoughts;
beloved, there Are two Kinds of vain thoughts;
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1. vaine, because the substance and matter of them is vain, and so all worldly thoughts are vain: 2. or else for their want of durance and lasting :
1. vain, Because the substance and matter of them is vain, and so all worldly thoughts Are vain: 2. or Else for their want of durance and lasting:
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and so are all thoughts of heaven, of God, and grace, and of Christ, it they vanish away, they are all vain thoughts, though they seeme otherwise.
and so Are all thoughts of heaven, of God, and grace, and of christ, it they vanish away, they Are all vain thoughts, though they seem otherwise.
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Haer what God saith, Gen. 6.5. God saw that the wickednesse of man was great upon the earth, and all the imaginations of the thoughts of his heart were only evill continually :
Haer what God Says, Gen. 6.5. God saw that the wickedness of man was great upon the earth, and all the Imaginations of the thoughts of his heart were only evil continually:
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[ all the imaginations ] great is the emphasis of this word [ all ] all the thoughts:
[ all the Imaginations ] great is the emphasis of this word [ all ] all the thoughts:
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yea all universally, are only evill continually.
yea all universally, Are only evil continually.
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But you will say unto me, Doth not a wicked man think that there is a God:
But you will say unto me, Does not a wicked man think that there is a God:
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why, that is a good thought;
why, that is a good Thought;
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doth he not think that this God is to be observed and worshipped? why, this is a good thought;
does he not think that this God is to be observed and worshipped? why, this is a good Thought;
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doth he not think that sin is to be forsaken? that is a good thought;
does he not think that since is to be forsaken? that is a good Thought;
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doth he not think of heaven, and of Christ? how then are their thoughts only evill and that continually ?
does he not think of heaven, and of christ? how then Are their thoughts only evil and that continually?
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I answer, because all the thoughts of a wicked mans heart are vaine:
I answer, Because all the thoughts of a wicked men heart Are vain:
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that is, vanishing thoughts, not vaine for the matter, which sometimes may be good and holy,
that is, vanishing thoughts, not vain for the matter, which sometime may be good and holy,
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but vaine because they soone vanish away ;
but vain Because they soon vanish away;
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thoughts that come and tarry not, that leave no impression in their hearts behind them, these are all vaine thoughts, according to that of the Apostle, The Lord knoweth the thoughts of the wise that they are vaine : 1 Cor. 3.20. Beloved, in a godly mans heart, when a good thought comes, it abides and dwels a good while in him;
thoughts that come and tarry not, that leave no impression in their hearts behind them, these Are all vain thoughts, according to that of the Apostle, The Lord Knoweth the thoughts of the wise that they Are vain: 1 Cor. 3.20. beloved, in a godly men heart, when a good Thought comes, it abides and dwells a good while in him;
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and when it goes away it leaves a good impression behind it;
and when it Goes away it leaves a good impression behind it;
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it leaves a sweet smell and savour in the heart after it is gone, It's made more holy, and sanctified by it.
it leaves a sweet smell and savour in the heart After it is gone, It's made more holy, and sanctified by it.
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When a good thought comes into a godly mans heart, it leaves the print of it behind:
When a good Thought comes into a godly men heart, it leaves the print of it behind:
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when a wicked man hath a good thought, he tosseth it up and down, and suffers it not to stay, but presently puts it away:
when a wicked man hath a good Thought, he tosses it up and down, and suffers it not to stay, but presently puts it away:
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let a thought of the world come in, and he can give it entertainment for seven dayes,
let a Thought of the world come in, and he can give it entertainment for seven days,
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yea for seven yeers, yea all his life he sets his heart as a wide gate open to receive them, and to entertain them:
yea for seven Years, yea all his life he sets his heart as a wide gate open to receive them, and to entertain them:
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but if a thought of God, or of repentance, of holinesse and salvation come into his mind, he is tyred out with it, and it soon vanisheth away;
but if a Thought of God, or of Repentance, of holiness and salvation come into his mind, he is tired out with it, and it soon Vanishes away;
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therefore so long as thy thoughts are thus vain, though for the matter good, if thou hast never so many of them,
Therefore so long as thy thoughts Are thus vain, though for the matter good, if thou hast never so many of them,
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yet if they abide not, but thou thinkest and unthinkest them again; if they come and give thy soule a jog, and so away;
yet if they abide not, but thou Thinkest and unthinkest them again; if they come and give thy soul a jog, and so away;
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the more I say thou hast of them, though thou hast many millions, the greater will be thy doom at the last day.
the more I say thou hast of them, though thou hast many millions, the greater will be thy doom At the last day.
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Thirdly, thou thinkest of God, but the question is, whether thy good thoughts be studied, or accidentall thoughts ;
Thirdly, thou Thinkest of God, but the question is, whither thy good thoughts be studied, or accidental thoughts;
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a wicked man that runs gadding in his thoughts here and there, over the whole world upon this and that,
a wicked man that runs gadding in his thoughts Here and there, over the Whole world upon this and that,
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and I know not what, in the midst of a lottery of thoughts he cannot chuse but stumble upon some good:
and I know not what, in the midst of a lottery of thoughts he cannot choose but Stumble upon Some good:
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he thinks on God, he thinks on Christ, he thinks on heaven; but it is by the by, these thoughts of his are not naturall ;
he thinks on God, he thinks on christ, he thinks on heaven; but it is by the by, these thoughts of his Are not natural;
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but if he think of the world, of his pleasures, of his outward delights and contentments, these thoughts arise naturally out of his heart, they are his owne.
but if he think of the world, of his pleasures, of his outward delights and contentment's, these thoughts arise naturally out of his heart, they Are his own.
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Now it may be a thought of God comes by the way;
Now it may be a Thought of God comes by the Way;
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But a godly man not onely thinks of God, but he studies how to think of God:
But a godly man not only thinks of God, but he studies how to think of God:
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It is his continuall endeavour to bring his mind to be fixed upon God; it is his whole care for to have good thoughts to dwell habitually in him.
It is his continual endeavour to bring his mind to be fixed upon God; it is his Whole care for to have good thoughts to dwell habitually in him.
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There is an excellent phrase used to set it forth, Malac. 3.16.
There is an excellent phrase used to Set it forth, Malachi 3.16.
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They that feared the Lord spake one unto another, and the Lord hearkened and heard it, They that feared the Lord spoke one unto Another, and the Lord harkened and herd it,
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and a book of remembrance was written before him of all them that feared the Lord, and thought upon his Name. and a book of remembrance was written before him of all them that feared the Lord, and Thought upon his Name.
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Where I pray you for to mark, that thinking upon Gods name, and the fear of God are joyned together:
Where I pray you for to mark, that thinking upon God's name, and the Fear of God Are joined together:
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for thinking on God, comes from the fear of God; a godly man thinks upon God and fears him;
for thinking on God, comes from the Fear of God; a godly man thinks upon God and fears him;
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he thinks that God is alwayes with him in every place, and he trembles before him:
he thinks that God is always with him in every place, and he trembles before him:
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he thinks God beholds all his thoughts and affections, and he trembles at him:
he thinks God beholds all his thoughts and affections, and he trembles At him:
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he thinks as he walks up and down in his way, as he is imployed in his calling,
he thinks as he walks up and down in his Way, as he is employed in his calling,
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as he is performing of any duty of Religion, that Gods eye is upon him and beholds him:
as he is performing of any duty of Religion, that God's eye is upon him and beholds him:
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and therefore he fears to offend and displease him.
and Therefore he fears to offend and displease him.
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A wicked man will sweare and blaspheme the name of God, and by and by it may be he will cry God mercy,
A wicked man will swear and Blaspheme the name of God, and by and by it may be he will cry God mercy,
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and so he thinks of God. The man breaks out it may be into wrath and malice, fury and passion;
and so he thinks of God. The man breaks out it may be into wrath and malice, fury and passion;
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and then it may be a thought will come into his mind for to cry God mercy for it,
and then it may be a Thought will come into his mind for to cry God mercy for it,
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and thus he thinks of God: The man is carelesse, earthly, dead, and luke-warme in the performance of good duties;
and thus he thinks of God: The man is careless, earthly, dead, and lukewarm in the performance of good duties;
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and because his conscience tels him it is not good, he will ask God forgivenesse:
and Because his conscience tells him it is not good, he will ask God forgiveness:
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he will be proud, vain and rotten in his speeches, and then it may be a thought will come into his mind to ask God forgivenesse,
he will be proud, vain and rotten in his Speeches, and then it may be a Thought will come into his mind to ask God forgiveness,
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and so he thinks of God;
and so he thinks of God;
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he will think of the world, of his pleasures, profits, and of his lusts and sinnes,
he will think of the world, of his pleasures, profits, and of his Lustiest and Sins,
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and then it may be a good thought wil come into his mind, and then it may be he will think a little of God too.
and then it may be a good Thought will come into his mind, and then it may be he will think a little of God too.
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Beloved, this is carnall and devillish thinking on God; thy thoughts then of God must bee joyned with the fear of God.
beloved, this is carnal and devilish thinking on God; thy thoughts then of God must be joined with the Fear of God.
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Fourthly and lastly, thou thinkest of God, but the question is, whether thy thoughts of him be profitable or unprofitable thoughts :
Fourthly and lastly, thou Thinkest of God, but the question is, whither thy thoughts of him be profitable or unprofitable thoughts:
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a godly man thinks of repentance, and repents upon it: hee thinks of calling upon God more faithfully and fervently then he did before: and he accomplishes his thoughts:
a godly man thinks of Repentance, and repents upon it: he thinks of calling upon God more faithfully and fervently then he did before: and he accomplishes his thoughts:
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for he goes about it, and his heart is the better for it:
for he Goes about it, and his heart is the better for it:
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Thus it was with David when he said, I thought on my wayes, and turned my feet unto thy testimonies, Psalm 119.59.
Thus it was with David when he said, I Thought on my ways, and turned my feet unto thy testimonies, Psalm 119.59.
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I thought on my wayes (there was his good thoughts) and turned my feet into thy testimonies, (there was the profit of his good thoughts.) But on the contrary thou thinkest on God,I Thought on my ways (there was his good thoughts) and turned my feet into thy testimonies, (there was the profit of his good thoughts.) But on the contrary thou Thinkest on God,
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but God hath never the more service of thee: thou thinkest of leaving of thy good fellowship, and merry companions;
but God hath never the more service of thee: thou Thinkest of leaving of thy good fellowship, and merry Sodales;
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but for all thy thoughts, thou retainest them still:
but for all thy thoughts, thou retainest them still:
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thou thinkest to give over all thy deadnesse and luke-warmnesse, and to get more zeale and fervencie:
thou Thinkest to give over all thy deadness and lukewarmness, and to get more zeal and fervency:
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yet day after day, and yeare after yeare, thy heart is as dead, vain and secure as before, as ever before.
yet day After day, and year After year, thy heart is as dead, vain and secure as before, as ever before.
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Examine thy selfe and see, thou hast good thoughts (thou saist) but where is the profit of them? thou thinkest of leaving thy wrath,
Examine thy self and see, thou hast good thoughts (thou Sayest) but where is the profit of them? thou Thinkest of leaving thy wrath,
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and of bridlling thy filthy passions:
and of bridlling thy filthy passion:
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but art thou enabled by thy thoughts to put up an injury the better? It may be thou thinkest on death;
but art thou enabled by thy thoughts to put up an injury the better? It may be thou Thinkest on death;
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but is thy life the more holy and sanctified by it? Thou thinkest of Christ and his bloud;
but is thy life the more holy and sanctified by it? Thou Thinkest of christ and his blood;
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but is thy heart purged by it? Oh the wretched misery of the most men in the world,
but is thy heart purged by it? O the wretched misery of the most men in the world,
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because of the unprofitablenesse of their thoughts!
Because of the unprofitableness of their thoughts!
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they have many good thoughts, but they want the profitable use of them, they get no good by them.
they have many good thoughts, but they want the profitable use of them, they get no good by them.
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There is an excellent description of the thoughts of wicked men (though it be Apocrypha,) The heart of the foolish is like a Cart wheel,
There is an excellent description of the thoughts of wicked men (though it be Apocrypha,) The heart of the foolish is like a Cart wheel,
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and his thoughts like the rowling Axletree. As the Cart wheele goes round all the day, and yet remaines on the Axletree;and his thoughts like the rolling Axletree. As the Cart wheel Goes round all the day, and yet remains on the Axletree;
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so is it with wicked men, their thoughts wheele and wheele them up and downe a thousand thousand times, their thoughts run upon this thing,
so is it with wicked men, their thoughts wheel and wheel them up and down a thousand thousand times, their thoughts run upon this thing,
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and then upon another thing, and so they rowle up and down continually, yet their heart is at the same passe it was still;
and then upon Another thing, and so they roll up and down continually, yet their heart is At the same pass it was still;
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an earthly heart it was, and so it is still, a profane heart it was, and so it is still;
an earthly heart it was, and so it is still, a profane heart it was, and so it is still;
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a carnall proud heart it was, and so it remains still;
a carnal proud heart it was, and so it remains still;
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But let these know, that the time hastens wherein God will judge them even for their very thoughts.
But let these know, that the time hastens wherein God will judge them even for their very thoughts.
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Where are they then that say thought is free? It is true indeed, it is free from mens knowledge, and from mens Courts but not from Gods ;
Where Are they then that say Thought is free? It is true indeed, it is free from men's knowledge, and from men's Courts but not from God's;
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they are not free from Gods all-seeing eye, and know, ledge.
they Are not free from God's All-seeing eye, and know, ledge.
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Thou hast tried me and known me• •aith the Prophet) thou understandest my thoughts afarre off, Psal. 139. Beloved,Thou hast tried me and known me• •aith the Prophet) thou Understandest my thoughts afar off, Psalm 139. beloved,
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as you are in the Ale-house, or gaming house, as you walk abroad in the fields,
as you Are in the Alehouse, or gaming house, as you walk abroad in the fields,
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as you are employed in your callings, or about any holy duty, God seeth all thy thoughts what is going in, and what is comming out:
as you Are employed in your callings, or about any holy duty, God sees all thy thoughts what is going in, and what is coming out:
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there is never a thought in thy heart, but God sees it;
there is never a Thought in thy heart, but God sees it;
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how then can thoughts be free? God will weigh the thoughts of men, Prov. 16.2.
how then can thoughts be free? God will weigh the thoughts of men, Curae 16.2.
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Beloved, what a fearfull day will that hee, when God shall take his Scales and weigh (no mans bodies and estates,
beloved, what a fearful day will that he, when God shall take his Scales and weigh (no men bodies and estates,
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for then it may bee that rich men and fat and grosse men will out-weigh them that are better:) but he will take mens thoughts and weigh them, hee will weigh their soules:
for then it may be that rich men and fat and gross men will outweigh them that Are better:) but he will take men's thoughts and weigh them, he will weigh their Souls:
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he will take mens good thoughts, and put them into one scale, and their bad, earthly, carnall,
he will take men's good thoughts, and put them into one scale, and their bad, earthly, carnal,
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and unprofitable thoughts, into another scale, and to try which weighes heaviest:
and unprofitable thoughts, into Another scale, and to try which weighs Heaviest:
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Now if thy earthly and sinfull thoughts weigh heaviest, then down thou goest into eternall damnation.
Now if thy earthly and sinful thoughts weigh Heaviest, then down thou goest into Eternal damnation.
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Secondly, as thoughts are not free from Gods knowledge, so are they not free from Gods Word ;
Secondly, as thoughts Are not free from God's knowledge, so Are they not free from God's Word;
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for Gods word can meet with them:
for God's word can meet with them:
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for it is lively and mighty in operation, and is a descerner of the thoughts and intents of the heart, Hebr 4.12.
for it is lively and mighty in operation, and is a descerner of the thoughts and intents of the heart, Hebrew 4.12.
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Doth the word of God discern the thoughts of mens hearts? Then much more doth the God of this Word,
Does the word of God discern the thoughts of men's hearts? Then much more does the God of this Word,
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and therefore how can thoughts be free? Thirdly and lastly, they are not free from the condemnation of hell and damnation.
and Therefore how can thoughts be free? Thirdly and lastly, they Are not free from the condemnation of hell and damnation.
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I am hee (saith God) that searcheth the hearts and reins, and I wil give to every one of you according to his works ;I am he (Says God) that Searches the hearts and reins, and I will give to every one of you according to his works;
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or as some translations have it, according to your thoughts: Rev. 3.23.
or as Some Translations have it, according to your thoughts: Rev. 3.23.
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Now if God will so severely punish thoughts, take heed then how thou tetainest any evill thoughts.
Now if God will so severely Punish thoughts, take heed then how thou tetainest any evil thoughts.
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I should here give you some means in the use, that so you might rid your selves from vain thoughts.
I should Here give you Some means in the use, that so you might rid your selves from vain thoughts.
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First, love the word of God, if ever thou wilt come out of them;
First, love the word of God, if ever thou wilt come out of them;
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prize the truth of God, and labour to get thy mind and thoughts to be• set on better things;
prize the truth of God, and labour to get thy mind and thoughts to be• Set on better things;
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and then the thoughts of the world, and all vain things will vanish away. This course the Prophet David took, Psal. 119.113. I hate vain thoughts, but thy Law do I love.
and then the thoughts of the world, and all vain things will vanish away. This course the Prophet David took, Psalm 119.113. I hate vain thoughts, but thy Law do I love.
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How came it to passe that he hated vain thoughts ? namely, by loving Gods Law :
How Come it to pass that he hated vain thoughts? namely, by loving God's Law:
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if he had not loved Gods Law and those excellent things therein, and set his heart on them;
if he had not loved God's Law and those excellent things therein, and Set his heart on them;
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hee could never have hated vain thoughts:
he could never have hated vain thoughts:
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The way then to break of thy league with vain thoughts, is to be in league with good thoughts.
The Way then to break of thy league with vain thoughts, is to be in league with good thoughts.
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Dost thou complain of vain thoughts in prayer, in hearing the word, in receiving of the Sacraments,
Dost thou complain of vain thoughts in prayer, in hearing the word, in receiving of the Sacraments,
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and art thou stuffed and filled with them, that thou canst not think:
and art thou stuffed and filled with them, that thou Canst not think:
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upon God and holy things? thou dost here by bewray thine own rottennesse and corruption.
upon God and holy things? thou dost Here by bewray thine own rottenness and corruption.
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And therefore know, that if thou lovest the Lord and his Word, and didst set thy thoughts upon him, thou wouldst never have them so much employed about such base things.
And Therefore know, that if thou Lovest the Lord and his Word, and didst Set thy thoughts upon him, thou Wouldst never have them so much employed about such base things.
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Secondly, if ever thou wouldst rid thy heart of vain thoughts, especially when thou art in holy action, thou must goe unto God by prayer ;
Secondly, if ever thou Wouldst rid thy heart of vain thoughts, especially when thou art in holy actium, thou must go unto God by prayer;
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there is no greater bridle to restrain a man from vain thoughts, then this consideration, that hee is to goe to God. I speak not this to the men of this world:
there is no greater bridle to restrain a man from vain thoughts, then this consideration, that he is to go to God. I speak not this to the men of this world:
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Carnall men, who can rush into Gods presence hand over head, without any fear or reverence, they can set upon any duty without any preparation:Carnal men, who can rush into God's presence hand over head, without any Fear or Reverence, they can Set upon any duty without any preparation:
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but I speak it to the godly man, whose heart dreads and stands in awe of God:
but I speak it to the godly man, whose heart dreads and Stands in awe of God:
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Wilt thou let thy mind rove and run all the day on worldly things? how then wilt thou call upon God? Dost thou not know that this is the cause of thy dulnesse, thy deadnes and wandrings of thy heart,
Wilt thou let thy mind rove and run all the day on worldly things? how then wilt thou call upon God? Dost thou not know that this is the cause of thy dulness, thy deadness and wanderings of thy heart,
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when thou art about any good duty, namely, because thou sufferest thy heart to be lashing out,
when thou art about any good duty, namely, Because thou sufferest thy heart to be lashing out,
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and roving abroad on the world all day, no marvell if it keep his haunt at night:
and roving abroad on the world all day, no marvel if it keep his haunt At night:
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and therefore thy heart being vain God will never hear thy prayer, Job 35.13. God will never bear vanity.
and Therefore thy heart being vain God will never hear thy prayer, Job 35.13. God will never bear vanity.
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Comest thou to God with a vain prayer? God will never hear it.
Comest thou to God with a vain prayer? God will never hear it.
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Comest thou with a vain eare to the hearing of the Word? God will never hear it;
Comest thou with a vain ear to the hearing of the Word? God will never hear it;
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or with a vain heart to the Sacrament? God will not regard it.
or with a vain heart to the Sacrament? God will not regard it.
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Lay this seriously to thy heart, if ever thou wouldst have thy heart to the duty thou art about, busie thy mind upon good things;
Lay this seriously to thy heart, if ever thou Wouldst have thy heart to the duty thou art about, busy thy mind upon good things;
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for if thy heart be accustomed to vain and worldly things all the day, it is no marvell if it returne to its haunt again at night.
for if thy heart be accustomed to vain and worldly things all the day, it is no marvel if it return to its haunt again At night.
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Thirdly, consider that you have not so learned Christ : It is the Apostles argument, Ephes. 3. consider then what you have learned of Christ;
Thirdly, Consider that you have not so learned christ: It is the Apostles argument, Ephesians 3. Consider then what you have learned of christ;
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hath Christ taught you so? hath Christ taught you such a love, and given you such a liberty, that you should love the world more then him,
hath christ taught you so? hath christ taught you such a love, and given you such a liberty, that you should love the world more then him,
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and imploy and bestow all your thoughts wholly in seeking after vain things? Hath Christ taught you such a faith as this? Hath Christ taught you such a repentance as this, to have your thoughts more upon the world then upon Christ? to repent of sin,
and employ and bestow all your thoughts wholly in seeking After vain things? Hath christ taught you such a faith as this? Hath christ taught you such a Repentance as this, to have your thoughts more upon the world then upon christ? to Repent of since,
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and yet never forsake sinne? Have ye so learned Christ? Hath he not taught you such a faith as purifieth the heart, such a sanctification as cleanseth the soul and the minde, such an obedience as bringeth every thought into subjection unto himself? Therefore if now thou shouldst still retain thy vain, dead, earthly and carnall thoughts, it is not to learn Christ:
and yet never forsake sin? Have you so learned christ? Hath he not taught you such a faith as Purifieth the heart, such a sanctification as Cleanseth the soul and the mind, such an Obedience as brings every Thought into subjection unto himself? Therefore if now thou Shouldst still retain thy vain, dead, earthly and carnal thoughts, it is not to Learn christ:
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Christ teacheth thee no such doctrine, nor giveth thee any such licentious libertie; but thou learnest of the Devill, and of thine owne heart:
christ Teaches thee not such Doctrine, nor gives thee any such licentious liberty; but thou learnest of the devil, and of thine own heart:
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for all evill and vain thoughts arise from these three heads.
for all evil and vain thoughts arise from these three Heads.
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First, from the variety and abundance of the thoughts of the world, which our Saviour calls the cares of this world.
First, from the variety and abundance of the thoughts of the world, which our Saviour calls the Cares of this world.
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Seconly, from the fountaine of corruption in mans heart, the heart of man being alwayes like a sink, naturally running with filthinesse,
Secondly, from the fountain of corruption in men heart, the heart of man being always like a sink, naturally running with filthiness,
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or like a living quickset, alwayes bearing: so is it with the heart of man, alwayes imagining vain thoughts.
or like a living quickset, always bearing: so is it with the heart of man, always imagining vain thoughts.
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Thirdly, from the damned malice of the Devill, and his fearfull suggestions and temptations both within and without:
Thirdly, from the damned malice of the devil, and his fearful suggestions and temptations both within and without:
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the Devill is fitly called a tempter and trier ; for by these suggestions and temptations he feels and tries mens hearts;
the devil is fitly called a tempter and trier; for by these suggestions and temptations he feels and tries men's hearts;
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and thereby knowing to what they are most inclined, and which way they are soonest overcome, accordingly he fits his temptations for to intrap them.
and thereby knowing to what they Are most inclined, and which Way they Are soonest overcome, accordingly he fits his temptations for to entrap them.
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Now these thoughts are infinitely variable, according to the constitution, place, quality, passions, affections, and conditions of men:
Now these thoughts Are infinitely variable, according to the constitution, place, quality, passion, affections, and conditions of men:
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as of the poor man in his beggery, of the rich man in his abundance, of the Minister in his calling, of the Magistrate in his,
as of the poor man in his beggary, of the rich man in his abundance, of the Minister in his calling, of the Magistrate in his,
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and so of all other men. Now the whole world is not able to fill the heart;
and so of all other men. Now the Whole world is not able to fill the heart;
cc av pp-f d j-jn n2. av dt j-jn n1 vbz xx j pc-acp vvi dt n1;
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how then shall we number the thoughts of it? But for the better understanding, we will rank them into these four heads, to show how thoughts become vain.
how then shall we number the thoughts of it? But for the better understanding, we will rank them into these four Heads, to show how thoughts become vain.
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1. Materially, mens thoughts are vain, when the matter of them is vain.
1. Materially, men's thoughts Are vain, when the matter of them is vain.
crd av-jn, ng2 n2 vbr j, c-crq dt n1 pp-f pno32 vbz j.
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2. Formally, when though for the matter they are never so good, yet the manner of thinking them is evill.
2. Formally, when though for the matter they Are never so good, yet the manner of thinking them is evil.
crd av-j, c-crq c-acp p-acp dt n1 pns32 vbr av-x av j, av dt n1 pp-f vvg pno32 vbz j-jn.
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3. Efficientially, when the man that thinks them is vain. 4. When it is a thought that might become the best Saint upon the earth,
3. Efficientially, when the man that thinks them is vain. 4. When it is a Thought that might become the best Saint upon the earth,
crd av-j, c-crq dt n1 cst vvz pno32 vbz j. crd c-crq pn31 vbz dt n1 cst vmd vvi dt js n1 p-acp dt n1,
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or a glorified Angel in heaven;
or a glorified Angel in heaven;
cc dt vvn n1 p-acp n1;
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yet the drift of the soule being carnall and vain, the soule thereby becomes vain also.
yet the drift of the soul being carnal and vain, the soul thereby becomes vain also.
av dt n1 pp-f dt n1 vbg j cc j, dt n1 av vvz j av.
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First then materiall vaine thoughts, are all thoughts of the world, of the works of thy calling, of thy recreations, eating, drinking, sleeping, thoughts of thy wife and children, and the like;
First then material vain thoughts, Are all thoughts of the world, of the works of thy calling, of thy recreations, eating, drinking, sleeping, thoughts of thy wife and children, and the like;
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they are vain thoughts, not sinfull necessarily, yet they may come to be sinfull five manner of wayes.
they Are vain thoughts, not sinful necessarily, yet they may come to be sinful five manner of ways.
pns32 vbr j n2, xx j av-j, av pns32 vmb vvi pc-acp vbi j crd n1 pp-f n2.
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First, when we think of them primarily, that is, in the first place, when we think of them before we think of God.
First, when we think of them primarily, that is, in the First place, when we think of them before we think of God.
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Tell me then, what are thy first thoughts in the morning? Hereby a man may know his thoughts whether they bee good or evill.
Tell me then, what Are thy First thoughts in the morning? Hereby a man may know his thoughts whither they be good or evil.
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Consider, I say, what it is that first presents it selfe unto thy thoughts:
Consider, I say, what it is that First presents it self unto thy thoughts:
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certainly, that which the heart is most haunted withall, and most taken up with, is most naturall unto it:
Certainly, that which the heart is most haunted withal, and most taken up with, is most natural unto it:
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If the heart be carnall and earthly, it will have carnall and earthly thoughts:
If the heart be carnal and earthly, it will have carnal and earthly thoughts:
cs dt n1 vbb j cc j, pn31 vmb vhi j cc j n2:
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if it be a godly and gracious heart, it will labour to make God the first in his thoughts.
if it be a godly and gracious heart, it will labour to make God the First in his thoughts.
cs pn31 vbb dt j cc j n1, pn31 vmb vvi pc-acp vvi np1 dt ord p-acp po31 n2.
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I know the godly man fails in many things, and many unruly thoughts in him may rebell ;
I know the godly man fails in many things, and many unruly thoughts in him may rebel;
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but it is the very griefe of his soule, and he will never rest nor be at quiet, till he hath got Balm from Gilead, strength from Christ for the subduing and crucifying of them,
but it is the very grief of his soul, and he will never rest nor be At quiet, till he hath god Balm from Gilead, strength from christ for the subduing and crucifying of them,
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even of those vain and sinfull thoughts that stick closest unto their hearts, and are most prone unto them naturally:
even of those vain and sinful thoughts that stick closest unto their hearts, and Are most prove unto them naturally:
av pp-f d j cc j n2 cst vvb js p-acp po32 n2, cc vbr av-ds j p-acp pno32 av-j:
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so that it is the practice of a godly man first in the morning to lift up his heart with his hand unto God;
so that it is the practice of a godly man First in the morning to lift up his heart with his hand unto God;
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and when he is up, his thoughts are wholly upon God.
and when he is up, his thoughts Are wholly upon God.
cc c-crq pns31 vbz a-acp, po31 n2 vbr av-jn p-acp np1.
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See this in David, who considering that the Lord was present everywhere, made this use of it, When I awake I am present with thee, Psal. 139.18. His heart was lifted up to God, he did endeavour to shake hands with God (as it were) in his holy meditations, worshipping and adoring God with his first thoughts:
See this in David, who considering that the Lord was present everywhere, made this use of it, When I awake I am present with thee, Psalm 139.18. His heart was lifted up to God, he did endeavour to shake hands with God (as it were) in his holy meditations, worshipping and adoring God with his First thoughts:
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he would be sure to give God the flower and Maiden-head of his first service and thoughts;
he would be sure to give God the flower and Maidenhead of his First service and thoughts;
pns31 vmd vbi j pc-acp vvi np1 dt n1 cc n1 pp-f po31 ord n1 cc n2;
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as soon as ever he was awake, his heart was in heaven.
as soon as ever he was awake, his heart was in heaven.
c-acp av c-acp av pns31 vbds j, po31 n1 vbds p-acp n1.
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This shewes that the thoughts of men that •ive in their sins, are damnable thoughts? Thou that ar• a drunkard, a swearer, a profane person, a carnall worldling, that never hast repented, I tell thee, that the very thinking of thy meat and drink is damnable, the very thoughts of thy recreations and of thy sleep, are damnable thoughts:
This shows that the thoughts of men that •ive in their Sins, Are damnable thoughts? Thou that ar• a drunkard, a swearer, a profane person, a carnal worldling, that never haste repented, I tell thee, that the very thinking of thy meat and drink is damnable, the very thoughts of thy recreations and of thy sleep, Are damnable thoughts:
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to think of the workes of thy calling, yea of setting thy foot upon the ground,
to think of the works of thy calling, yea of setting thy foot upon the ground,
pc-acp vvi pp-f dt n2 pp-f po21 n1, uh pp-f n-vvg po21 n1 p-acp dt n1,
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or of any thing that God hath commanded thee for to doe, are all damnable thoughts.
or of any thing that God hath commanded thee for to do, Are all damnable thoughts.
cc pp-f d n1 cst np1 vhz vvn pno21 p-acp pc-acp vdi, vbr d j n2.
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Why? Because thou givest not God thy first thoughts.
Why? Because thou givest not God thy First thoughts.
q-crq? p-acp pns21 vv2 xx n1 po21 ord n2.
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Wilt thou think of thy belly and back, before thou thinkest of God and how to be converted unto him? Wilt thou think of thy Markets and Faires,
Wilt thou think of thy belly and back, before thou Thinkest of God and how to be converted unto him? Wilt thou think of thy Markets and Fairs,
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before thou •hinkest of thy reconciliation with God? The first thing that every soule is bound for to doe, is to get in with God:
before thou •hinkest of thy reconciliation with God? The First thing that every soul is bound for to do, is to get in with God:
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First seek the kingdom of God. saith our Saviour and the righteousnesse thereof, Matth. 6.35.First seek the Kingdom of God. Says our Saviour and the righteousness thereof, Matthew 6.35.
ord vvb dt n1 pp-f np1. vvz po12 n1 cc dt n1 av, np1 crd.
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Where our Saviour doth not forbid our taking of thought for the things of this life,
Where our Saviour does not forbid our taking of Thought for the things of this life,
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but that they should not be sought after in the first place; so that our first thoughts and endeavours should be after the Kingdom of heaven.
but that they should not be sought After in the First place; so that our First thoughts and endeavours should be After the Kingdom of heaven.
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Therefore all thoughts whatsoever, which are conceived before a man bee converted, and so thinks of God, are all damnable thoughts.
Therefore all thoughts whatsoever, which Are conceived before a man be converted, and so thinks of God, Are all damnable thoughts.
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Secondly, all worldly thoughts are sinfull, when we think of them too usually (as Chrysostome speakes) because we think of the universalitie of them.
Secondly, all worldly thoughts Are sinful, when we think of them too usually (as Chrysostom speaks) Because we think of the universality of them.
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Beloved, it is lawfull to think of the world and to think of our trade and imployments, to think of our corn, of our cat•ell, fields, barnes, wives, children:
beloved, it is lawful to think of the world and to think of our trade and employments, to think of our corn, of our cat•ell, fields, Barns, wives, children:
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for if God have commanded or commended these things unto us, then surely he gives us leave to think on them, that so we may accomplish our businesse the better;
for if God have commanded or commended these things unto us, then surely he gives us leave to think on them, that so we may accomplish our business the better;
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but let us take heed they bee not too usuall with us:
but let us take heed they be not too usual with us:
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for we have soules as well as bodies, and there is a heaven as well as an earthly business to think upon:
for we have Souls as well as bodies, and there is a heaven as well as an earthly business to think upon:
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thou art not to live here alwayes, therefore take heed that thy thoughts be not too usuall and common upon the things of the world let not earth and earthly things have too much of thy thoughts.
thou art not to live Here always, Therefore take heed that thy thoughts be not too usual and Common upon the things of the world let not earth and earthly things have too much of thy thoughts.
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As the Prophet David seeing the thoughts of wicked men wholly to run after the things of the world, he tels them, all their thoughts perish :
As the Prophet David seeing the thoughts of wicked men wholly to run After the things of the world, he tells them, all their thoughts perish:
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and so I tell you, if that your thoughts on the world run together with heap and crowd,
and so I tell you, if that your thoughts on the world run together with heap and crowd,
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and then you bundle them up in bundles (as it were) they all prove damnable, and shall perish.
and then you bundle them up in bundles (as it were) they all prove damnable, and shall perish.
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Thirdly, worldly thoughts are sinfull and damnable, if thou thinkest of them too savourly :
Thirdly, worldly thoughts Are sinful and damnable, if thou Thinkest of them too savourly:
ord, j n2 vbr j cc j, cs pns21 vv2 pp-f pno32 av av-j:
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a carnall-minded man thinkes savourly of the things of the world, the thoughts of earthly things are savoury unto them:
a carnal-minded man thinks savourly of the things of the world, the thoughts of earthly things Are savoury unto them:
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a wicked man hee will thinke of God and of the world:
a wicked man he will think of God and of the world:
dt j n1 pns31 vmb vvi pp-f np1 cc pp-f dt n1:
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but which is the savourest thought to him? He will think of Christ, of heaven,
but which is the savourest Thought to him? He will think of christ, of heaven,
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and of the word of God, and of such a Sermon he heard, but alas, hee finds no savour, taste, nor rellish in them;
and of the word of God, and of such a Sermon he herd, but alas, he finds no savour, taste, nor relish in them;
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he finds no sweetnesse, joy, or delight in them:
he finds no sweetness, joy, or delight in them:
pns31 vvz dx n1, n1, cc vvi p-acp pno32:
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but when he thinkes of the world, of his gold and silver, of his lands and livings, Oh these are merry thoughts unto him, •hese are sweet unto him,
but when he thinks of the world, of his gold and silver, of his Lands and livings, O these Are merry thoughts unto him, •hese Are sweet unto him,
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and pleasant to him, and his heart is not at home in his own nest;
and pleasant to him, and his heart is not At home in his own nest;
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he can think of these seven dayes, nay seven moneths, nay seven yeares together, and yet never be weary,
he can think of these seven days, nay seven months, nay seven Years together, and yet never be weary,
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but his thoughts as ful & as fresh as at the first:
but his thoughts as full & as fresh as At the First:
cc-acp po31 n2 p-acp j cc p-acp j c-acp p-acp dt ord:
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But bring him to a Sermon, or to a prayer, and he is jaded pres•ntly, his heart is empty,
But bring him to a Sermon, or to a prayer, and he is jaded pres•ntly, his heart is empty,
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and his thoughts are at an end:
and his thoughts Are At an end:
cc po31 n2 vbr p-acp dt n1:
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For (saith the Apostle) they that are after the flesh savour the things of the flesh, Rom. 8, 5. It is a true note of an earthly, carnall, fleshly heart ▪ to be thinking on earthly and vain things savourly.
For (Says the Apostle) they that Are After the Flesh savour the things of the Flesh, Rom. 8, 5. It is a true note of an earthly, carnal, fleshly heart ▪ to be thinking on earthly and vain things savourly.
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Thou maist think on the world, but it must be onely with a cast of thy thought•, as one that looks upon a thing with a squint eye:
Thou Mayest think on the world, but it must be only with a cast of thy thought•, as one that looks upon a thing with a squint eye:
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but when thou art to think on God, or on the things of God;
but when thou art to think on God, or on the things of God;
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then thou must gather all thy thoughts and affections, thou must lay all the powers of thy soule together,
then thou must gather all thy thoughts and affections, thou must lay all the Powers of thy soul together,
cs pns21 vmb vvi d po21 n2 cc n2, pns21 vmb vvi d dt n2 pp-f po21 n1 av,
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and thou must imploy them only to this work. Fourthly, worldly thoughts become sinfull, when we think of them without counsell ;
and thou must employ them only to this work. Fourthly, worldly thoughts become sinful, when we think of them without counsel;
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then (saith Solomon ) they come to nought, when a man considers not afore-hand what thoughts are necessary and needfull and so restraines and keeps off all impertinent thoughts:
then (Says Solomon) they come to nought, when a man considers not aforehand what thoughts Are necessary and needful and so restrains and keeps off all impertinent thoughts:
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then his thoughts will prove distrustful, carking thoughts, caring for the morrow, contrary to the rule of Christ, Matth. 6.33. Take no care for to morrow, let to morrow care for it self.
then his thoughts will prove distrustful, carking thoughts, caring for the morrow, contrary to the Rule of christ, Matthew 6.33. Take no care for to morrow, let to morrow care for it self.
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He doth not forbid here Christian provident thoughts:
He does not forbid Here Christian provident thoughts:
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for godly, honest, and sober thoughts, are fitting and necessary, but he seems hereby to cut off all distrusting, carking thoughts.
for godly, honest, and Sobrium thoughts, Are fitting and necessary, but he seems hereby to Cut off all distrusting, carking thoughts.
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Fifthly, worldly thoughts come to be sinfull, when they are thought needlesly. And here I will shew how farre a man may think of the world;
Fifthly, worldly thoughts come to be sinful, when they Are Thought needlessly. And Here I will show how Far a man may think of the world;
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namely, so farre as his necessary busines requires.
namely, so Far as his necessary business requires.
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Suppose a mans businesse be upon merchandise, it is lawfull to think of it, and of his shop and wares;
Suppose a men business be upon merchandise, it is lawful to think of it, and of his shop and wares;
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but if thou wouldest know how farre ; why so farre as is it for thy businesse ;
but if thou Wouldst know how Far; why so Far as is it for thy business;
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But if thou hast so many of them, that thy heart is taken up with them,
But if thou hast so many of them, that thy heart is taken up with them,
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and thy mind still on them, then they are sinfull thoughts.
and thy mind still on them, then they Are sinful thoughts.
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There is many a man that in following of his businesse bestowes more thoughts then his businesse requires, he hath ten thousands of superfluous thoughts;
There is many a man that in following of his business bestows more thoughts then his business requires, he hath ten thousands of superfluous thoughts;
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but let such remember the exhortation of the Wise man, establish thy thoughts by counsell :
but let such Remember the exhortation of the Wise man, establish thy thoughts by counsel:
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counsell will tell a man when he hath thought enough, and what thoughts are fit for his imployment.
counsel will tell a man when he hath Thought enough, and what thoughts Are fit for his employment.
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Not that any man can carry himself alwayes in that golden mediocrity or mean;
Not that any man can carry himself always in that golden mediocrity or mean;
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but a Christians care must be daily more and more to pare off all superfluous thoughts of earthly things.
but a Christians care must be daily more and more to pare off all superfluous thoughts of earthly things.
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Now we come to the second thing: 2. Thoughts are vain formally, when though the matter of them be never so good,
Now we come to the second thing: 2. Thoughts Are vain formally, when though the matter of them be never so good,
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yet the manner of thinking them is evill. yet the manner of thinking them is evil.
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It is possible that a wicked man go to hell, though he performes the same things for the matter of them, that a godly man doth:
It is possible that a wicked man go to hell, though he performs the same things for the matter of them, that a godly man does:
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a godly man comes to Church, so doth a wicked man; a godly man prayes in his family, so doth a wicked man;
a godly man comes to Church, so does a wicked man; a godly man prays in his family, so does a wicked man;
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a godly man reads the Scriptures, so doth a wicked man; a godly man repeats Sermons, and conferres of good things, so doth a wicked man.
a godly man reads the Scriptures, so does a wicked man; a godly man repeats Sermons, and confers of good things, so does a wicked man.
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There is no work that comes to the outward act, that a godly man doth, but a wicked man may do the same:
There is no work that comes to the outward act, that a godly man does, but a wicked man may do the same:
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here onely is the difference, in the manner of working. I will set it out to you by a place of Scripture;
Here only is the difference, in the manner of working. I will Set it out to you by a place of Scripture;
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1670
In a great house (saith the Apostle) there are not onely vessels of gold, In a great house (Says the Apostle) there Are not only vessels of gold,
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and of silver, but also of wood and of stone, some to honour, and some to dishonour, 2 Tim. 2.20.and of silver, but also of wood and of stone, Some to honour, and Some to dishonour, 2 Tim. 2.20.
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Mark how the Apostle here sets out the reprobate and the elect, comparing them to vessels of honour, and dishonour:
Mark how the Apostle Here sets out the Reprobate and the elect, comparing them to vessels of honour, and dishonour:
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the vessels of dishonour are of the same matter that the vessels of honour are of:
the vessels of dishonour Are of the same matter that the vessels of honour Are of:
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suppose it be pewter or silver, cast it into an honourable forme, and it will be a vessell of honour;
suppose it be pewter or silver, cast it into an honourable Form, and it will be a vessel of honour;
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but cast it into a dishonourable forme, and it will be a vessell of dishonour, for base and mean service;
but cast it into a dishonourable Form, and it will be a vessel of dishonour, for base and mean service;
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even so it is between a true Christian and a meer formall professor, the matter of their service is one and the same;
even so it is between a true Christian and a mere formal professor, the matter of their service is one and the same;
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suppose it be hearing the Word, or receiving of the Sacraments, prayer, or the like, the substance and action is the same;
suppose it be hearing the Word, or receiving of the Sacraments, prayer, or the like, the substance and actium is the same;
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but take the same prayer, and let a godly man cast it in his forme, and it is holy and prevailes with God:
but take the same prayer, and let a godly man cast it in his Form, and it is holy and prevails with God:
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let a wicked man take the same prayer, and cast it into his dishonorable forme, and it becomes sinfull, not regarded, and abominable in Gods eyes.
let a wicked man take the same prayer, and cast it into his dishonourable Form, and it becomes sinful, not regarded, and abominable in God's eyes.
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For hearing of the Word of God, the godly man heares, and the wicked man heares;
For hearing of the Word of God, the godly man hears, and the wicked man hears;
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the matter in both is the same; the godly man he casteth the Word into a godly mould, he heares the Word, and he trembles at it;
the matter in both is the same; the godly man he Cast the Word into a godly mould, he hears the Word, and he trembles At it;
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he heares the Word and beleeves it, he heares the Word, and his heart bowes to it, and resolves to practise it:
he hears the Word and believes it, he hears the Word, and his heart bows to it, and resolves to practise it:
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a wicked man he heares the Word too, but he casteth it into a dishonourable mould, he heares it with deadnesse and dulnesse, without trembling, without faith and obedience.
a wicked man he hears the Word too, but he Cast it into a dishonourable mould, he hears it with deadness and dulness, without trembling, without faith and Obedience.
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So a godly man may think thoughts of God, and so may a wicked man think thoughts of God, the matter of both is good;
So a godly man may think thoughts of God, and so may a wicked man think thoughts of God, the matter of both is good;
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yet the thoughts of the wicked are vaine, though hee thinks of God, because he casteth it into his dishonourable frame:
yet the thoughts of the wicked Are vain, though he thinks of God, Because he Cast it into his dishonourable frame:
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he feares not God, his heart trembles not at God, but his heart is as full of dead earthly affections as before;
he fears not God, his heart trembles not At God, but his heart is as full of dead earthly affections as before;
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he thinks of hearing the Word, but it is after his own fashion, he thinks of praying,
he thinks of hearing the Word, but it is After his own fashion, he thinks of praying,
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but he prayes with his owne spirit, and not with the spirit of Adoption. The Psalmist tels us, that the whoremaster, the drunkard, and the thief, thinks of God,
but he prays with his own Spirit, and not with the Spirit of Adoption. The Psalmist tells us, that the whoremaster, the drunkard, and the thief, thinks of God,
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but it is after his own fashion: Psal. 50.21. These things hast thou done (saith God) and I held my tongue, and thou thoughtest that I was even such a one as thy self :
but it is After his own fashion: Psalm 50.21. These things hast thou done (Says God) and I held my tongue, and thou thoughtest that I was even such a one as thy self:
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A wicked man goes on in his sins, and thinks that they are not so devillish and abominable,
A wicked man Goes on in his Sins, and thinks that they Are not so devilish and abominable,
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as some say that they are: and he thinks that God thinks so too;
as Some say that they Are: and he thinks that God thinks so too;
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he is earthly, carnall, luke-warme, and dead-hearted, and if he repent at the last, he thinks all will be well,
he is earthly, carnal, lukewarm, and deadhearted, and if he Repent At the last, he thinks all will be well,
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and hee thinks God is of the same mind too: he goes on in his drunkennesse, swearing, pride, and hypocrisie;
and he thinks God is of the same mind too: he Goes on in his Drunkenness, swearing, pride, and hypocrisy;
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and he thinks if he do but remember to ask God mercy, and to cry, Lord receive my soul,
and he thinks if he do but Remember to ask God mercy, and to cry, Lord receive my soul,
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when he is going out of the world, he thinks he shall not go to hell,
when he is going out of the world, he thinks he shall not go to hell,
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but be carried to the joyes of heaven, and he thinks God is of his mind, that God thinks so too:
but be carried to the Joys of heaven, and he thinks God is of his mind, that God thinks so too:
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But mark what the Lord saith, I will reprove thee, and set thy sins in order before thee.
But mark what the Lord Says, I will reprove thee, and Set thy Sins in order before thee.
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Oh consider this you that forget God, lest he teare you in pieces, and there be none to deliver you. O Consider this you that forget God, lest he tear you in Pieces, and there be none to deliver you.
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Thirdly, mens thoughts are vain, when the heart that thinks upon them is earthly and vain;
Thirdly, men's thoughts Are vain, when the heart that thinks upon them is earthly and vain;
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wherefore if all the wicked men in the world should lay their heads together to think a good thought, yet they cannot:
Wherefore if all the wicked men in the world should lay their Heads together to think a good Thought, yet they cannot:
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for their hearts are vain hearts, sinfull hearts, they may think of excellent propositions concerning God, his worship, his word, and service;
for their hearts Are vain hearts, sinful hearts, they may think of excellent propositions Concerning God, his worship, his word, and service;
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but so long as the heart that thinks upon them is carnall and vain, they cannot speak that which is good, as saith our Saviour: Matthew 12.34.
but so long as the heart that thinks upon them is carnal and vain, they cannot speak that which is good, as Says our Saviour: Matthew 12.34.
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How can you speak good things? Why, may some man say? may not a wicked man read a Chapter in a Bible? are the words so hard to be understood, How can you speak good things? Why, may Some man say? may not a wicked man read a Chapter in a bible? Are the words so hard to be understood,
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and pronounced? cannot a wicked man take a Sermon and read it, and hear a Sermon and repeat it? what are letters and syllables so hard to be pronounced ?and pronounced? cannot a wicked man take a Sermon and read it, and hear a Sermon and repeat it? what Are letters and syllables so hard to be pronounced?
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I answer, (beloved) that is not the meaning of our Saviour [ How can ye that are evill speak good things ]:
I answer, (Beloved) that is not the meaning of our Saviour [ How can you that Are evil speak good things ]:
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no, no, a wicked man may read Gods Word, and propound good questions, as well as a true Christian;
no, no, a wicked man may read God's Word, and propound good questions, as well as a true Christian;
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but he cannot speak good words, that is, he cannot speak h•m from a good heart ;
but he cannot speak good words, that is, he cannot speak h•m from a good heart;
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and therefore his heart being carnall and vain, good words in his mouth are as a jewell in a swines snout:
and Therefore his heart being carnal and vain, good words in his Mouth Are as a jewel in a Swine snout:
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1709
It is a word indeed, but not a speech, when he reads or pronounceth Gods Word.
It is a word indeed, but not a speech, when he reads or pronounceth God's Word.
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1710
Aristotle saith, that speech is nothing but the expression of that that is within the heart.Aristotle Says, that speech is nothing but the expression of that that is within the heart.
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1711
Now then, if the word and truth of God be not ingraffed in thy heart,
Now then, if the word and truth of God be not Ingrafted in thy heart,
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1712
if thy heart be not heavenly when thou speakest of heavenly things, thou dost pronounce them, but not speak them.
if thy heart be not heavenly when thou Speakest of heavenly things, thou dost pronounce them, but not speak them.
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1713
But when thou speakest of earthly things then thou speakest to the purpose;
But when thou Speakest of earthly things then thou Speakest to the purpose;
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1714
because thy heart is set upon them, and thy minde and the tongue goe together, there is no jarre or discord betwixt them:
Because thy heart is Set upon them, and thy mind and the tongue go together, there is no jar or discord betwixt them:
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1715
but if thy heart be not pure, though thou speakest good things, or holy things, yet in Christ sense thou speakest them not:
but if thy heart be not pure, though thou Speakest good things, or holy things, yet in christ sense thou Speakest them not:
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1716
For (say I) how can a vain, evill, corrupt heart think good thoughts? An evill tree cannot bring •orth good fruit (saith our Saviour);
For (say I) how can a vain, evil, corrupt heart think good thoughts? an evil tree cannot bring •orth good fruit (Says our Saviour);
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1717
he doth not say, that an evill tree cannot be made good, for it may be graffed into anothe• stock;
he does not say, that an evil tree cannot be made good, for it may be graffed into anothe• stock;
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1718
divers wayes there are to make it good: but so long as it is a corrupt tree, it cannot bring forth good fruit;
diverse ways there Are to make it good: but so long as it is a corrupt tree, it cannot bring forth good fruit;
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1719
Doe men gather grapes of thorns, or st•ges of thistles ? Dost thou goe to a drunkard,Do men gather grapes of thorns, or st•ges of thistles? Dost thou go to a drunkard,
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1720
and thinkest there to finde any religion in him? or to a whoremaster to finde grace in him? Dost thou goe to a swearer or a prophane person,
and Thinkest there to find any Religion in him? or to a whoremaster to find grace in him? Dost thou go to a swearer or a profane person,
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1721
and thinkest thou to find any feare of God in them? Indeed sometimes there may be some morall good found in them,
and Thinkest thou to find any Fear of God in them? Indeed sometime there may be Some moral good found in them,
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1722
but they are as a pearle in a dung-hill out of its place.
but they Are as a pearl in a dunghill out of its place.
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1723
Fourthly, all mens thoughts come to be vain, when the drift and end of the heart and soule in thinking of them is vain.
Fourthly, all men's thoughts come to be vain, when the drift and end of the heart and soul in thinking of them is vain.
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1724
But thou wilt say unto mee, the end of my good thoughts is Gods glory.
But thou wilt say unto me, the end of my good thoughts is God's glory.
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1725
What? is it not to Gods glory that we goe to the Word and Sacraments that we pray and give almes ?What? is it not to God's glory that we go to the Word and Sacraments that we pray and give alms?
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1726
I answer ▪ the end of every good work in it self is Gods glory;
I answer ▪ the end of every good work in it self is God's glory;
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1727
but is it the end of the worker, speaker, or thinker? I make no question but the end of a good action in it self, is the glory of God;
but is it the end of the worker, speaker, or thinker? I make no question but the end of a good actium in it self, is the glory of God;
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1728
so the end of prayer is the glory of God, the end of all preaching and Sermons is the glory of God, the end of giving of almes,
so the end of prayer is the glory of God, the end of all preaching and Sermons is the glory of God, the end of giving of alms,
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1729
and of all good thoughts, is the glory of God, but the end of the man that prayes and preaches, what is that? the end of the hearer and giver of almes, what is that? the end of him that speaks well, what is that? Beloved, must men have false and corrupt ends, which we will branch out into these three heads.
and of all good thoughts, is the glory of God, but the end of the man that prays and Preaches, what is that? the end of the hearer and giver of alms, what is that? the end of him that speaks well, what is that? beloved, must men have false and corrupt ends, which we will branch out into these three Heads.
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1730
For the first ▪ men will be thinking and plodding from morning till night of their worldly businesse:
For the First ▪ men will be thinking and plodding from morning till night of their worldly business:
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1731
Now because they know they must think on God, to make God amends, perhaps they will think on him at night,
Now Because they know they must think on God, to make God amends, perhaps they will think on him At night,
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1732
when they have dishonoured him all the day. when they have dishonoured him all the day.
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1733
So men will swear and swagger drink and be drunk, and when they have done, say, Lord have mercy upon me,
So men will swear and swagger drink and be drunk, and when they have done, say, Lord have mercy upon me,
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1734
and so they think to make God amends.
and so they think to make God amends.
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1735
What (beloved) will yee sweare, swagger, drink, be drunk, and lie, be secure and worldly,
What (Beloved) will ye swear, swagger, drink, be drunk, and lie, be secure and worldly,
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1736
and then ask God forgivenesse to make him amends? This is to break Priscians head, that you may give him a plaister.
and then ask God forgiveness to make him amends? This is to break Priscians head, that you may give him a plaster.
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1737
Will you trespasse your neighbour, that you may ask him forgivenesse? This is a damned and devilish religion;
Will you trespass your neighbour, that you may ask him forgiveness? This is a damned and devilish Religion;
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1738
yet this is the religion of many men in the world, you shall have them keep daies and weeks and yeares in the observation of the times of Gods worship;
yet this is the Religion of many men in the world, you shall have them keep days and weeks and Years in the observation of the times of God's worship;
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1739
they will keep the Sabbath in comming to Church, they will hear Sermons, pray and think of God:
they will keep the Sabbath in coming to Church, they will hear Sermons, pray and think of God:
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1740
but all this is to make God amends for the wrong that they have done him:
but all this is to make God amends for the wrong that they have done him:
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1741
they know they have offended God, and therefore they will do something to make him amends:
they know they have offended God, and Therefore they will do something to make him amends:
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1742
like those wicked men in Jeremies time, who did steale, murder, commit adultery, swear falsly, and burn incense unto Baal;
like those wicked men in Jeremies time, who did steal, murder, commit adultery, swear falsely, and burn incense unto Baal;
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1743
and walk after the gods whom they knew not, and then come and stand before God in his house, which was called by his name,and walk After the God's whom they knew not, and then come and stand before God in his house, which was called by his name,
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1744
and said, We are delivered, though we have done all these abominations.
and said, We Are Delivered, though we have done all these abominations.
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1745
As if God should say unto wicked men, What, will yee swear, steal, lie, and be earthly, giving up your selves unto all manner of lewdnesse in the breach and contempt of my commandements,
As if God should say unto wicked men, What, will ye swear, steal, lie, and be earthly, giving up your selves unto all manner of Lewdness in the breach and contempt of my Commandments,
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1746
and then think by making a prayer unto me, and by lifting up your eyes unto me,
and then think by making a prayer unto me, and by lifting up your eyes unto me,
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1747
and by giving your eares to hear my word, thereby to make me recompence? No, no, I have showed thee, O man, what is good, Micah. 8.
and by giving your ears to hear my word, thereby to make me recompense? No, no, I have showed thee, Oh man, what is good, micah. 8.
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1748
Secondly, the end of mens thoughts is commonly to collogue with God.
Secondly, the end of men's thoughts is commonly to collogue with God.
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1749
Let a man be under the crosse, in calamity, pain, and misery, then God shall heare of him often,
Let a man be under the cross, in calamity, pain, and misery, then God shall hear of him often,
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1750
then he will think of God, and of his sinnes:
then he will think of God, and of his Sins:
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1751
nay, the beastliest wretch in a whole Parish, upon his sick-bed, then, Oh how will he call upon God,
nay, the beastliest wretch in a Whole Parish, upon his sickbed, then, O how will he call upon God,
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1752
then send for the Minister, let him pray for me, read a chapter or some good book;
then send for the Minister, let him pray for me, read a chapter or Some good book;
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1753
then God shall have service upon service, then he shall have the first, second, and third course.
then God shall have service upon service, then he shall have the First, second, and third course.
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1754
But all this is but to be raised up again; and then when he hath received a little strength, he fall off again:
But all this is but to be raised up again; and then when he hath received a little strength, he fallen off again:
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1755
like the Jewes, who when God slew them, they sought him: and they returned and enquired early after God;
like the Jews, who when God slew them, they sought him: and they returned and inquired early After God;
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1756
neverthelesse they did but d•ssemble with him with their mouthes, and flatter him with their double hearts, Ps. 78.34.nevertheless they did but d•ssemble with him with their mouths, and flatter him with their double hearts, Ps. 78.34.
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1757
There is many a man that seeks to God, yea, that seeks to him with tears,
There is many a man that seeks to God, yea, that seeks to him with tears,
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1758
and performes many a good duty, and yet he doth but flatter with God, he doth it but to curry favour with him:
and performs many a good duty, and yet he does but flatter with God, he does it but to curry favour with him:
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1759
hee is afraid of sicknesse, crosses, plagues, and death, and curses upon him, if hee should not doe so:
he is afraid of sickness, Crosses, plagues, and death, and curses upon him, if he should not do so:
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1760
and therefore to prevent this, he will dissemble some service to God. Thirdly, to smother and choake their owne consciences ;
and Therefore to prevent this, he will dissemble Some service to God. Thirdly, to smother and choke their own Consciences;
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1761
their hearts think and tell them, they must think of God, their consciences tell them, that they must have some holinesse, some religion;
their hearts think and tell them, they must think of God, their Consciences tell them, that they must have Some holiness, Some Religion;
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1762
that they must keep the Sabbath in some sort, that they must pray, and goe to Church:
that they must keep the Sabbath in Some sort, that they must pray, and go to Church:
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1763
and hence it is, that the drunkard, swearer, whoremaster, will sometimes have thoughts of God,
and hence it is, that the drunkard, swearer, whoremaster, will sometime have thoughts of God,
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1764
and will be performing some outward acts of Religion, Why? his conscience otherwise would not let him be at rest,
and will be performing Some outward acts of Religion, Why? his conscience otherwise would not let him be At rest,
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1765
but it is as the Devils bandog to drive him to it.
but it is as the Devils bandog to drive him to it.
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1766
Thus when the Prophet commanded the people to worship the Lord, to reverence his name, to hallow his Sabbaths;
Thus when the Prophet commanded the people to worship the Lord, to Reverence his name, to hallow his Sabbaths;
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1767
their consciences told them that they must doe so, or else all the threatnings of wrath and vengeance denounced by the Prophets would come upon them,
their Consciences told them that they must do so, or Else all the threatenings of wrath and vengeance denounced by the prophets would come upon them,
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1768
Hence it is that the Lord by his Prophet exhorts, saying, Arise yee, and depart, for this is not your rest :
Hence it is that the Lord by his Prophet exhorts, saying, Arise ye, and depart, for this is not your rest:
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1769
your mind hath another haunt, you have this and that black lust, this is not your rest.
your mind hath Another haunt, you have this and that black lust, this is not your rest.
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1770
Doth thy heart rest on God and good things? If thy heart be good and holy,
Does thy heart rest on God and good things? If thy heart be good and holy,
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1771
so that it takes up its rest in God, and in Christ, then it is well;
so that it Takes up its rest in God, and in christ, then it is well;
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but if thou only turnest aside to good duties, and fallest as it were by chance upon holy things;
but if thou only Turnest aside to good duties, and Fallest as it were by chance upon holy things;
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away, away (saith God) this is not your rest. Aristotle saith, that the being of a thing cons•steth in the end of a thing.
away, away (Says God) this is not your rest. Aristotle Says, that the being of a thing cons•steth in the end of a thing.
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Therefore if the end of thy thoughts and courses be earthly and vain, then certainly thy religion is earthly and vain. Thou goest up and down;
Therefore if the end of thy thoughts and courses be earthly and vain, then Certainly thy Religion is earthly and vain. Thou goest up and down;
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what is it that thou lookest after? Is it that thou maiest have grace,
what is it that thou Lookest After? Is it that thou Mayest have grace,
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or that thou maist follow thy calling, and get thy living? is it this that thou wouldst have,
or that thou Mayest follow thy calling, and get thy living? is it this that thou Wouldst have,
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1777
for which thou keepest such a digging and scraping, and such a laying up? Then thy end is carnall and vain,
for which thou Keepest such a digging and scraping, and such a laying up? Then thy end is carnal and vain,
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1778
and thy drift and end declareth the truth of thy soul, that it is carnall and vain.
and thy drift and end Declareth the truth of thy soul, that it is carnal and vain.
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1779
THE JUDGEMENT OF THE WORLD By SAINTS at the last Day.
THE JUDGEMENT OF THE WORLD By SAINTS At the last Day.
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DELIƲERED And learnedly discovered in a Sermon preached By that vigilant and painfull Minister of the Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
DELIƲERED And learnedly discovered in a Sermon preached By that vigilant and painful Minister of the Word, WILLIAM FENNER, BED Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
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London, Printed by T.R. and E.M. for J.S. London, Printed by T.R. and E.M. for JESUS
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A SERMON OF Mr. WILLIAM FENNERS Upon this ensuing Text. 1 Cor. 6. part of the 2d verse.
A SERMON OF Mr. WILLIAM FENNERS Upon this ensuing Text. 1 Cor. 6. part of the 2d verse.
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Know yee not that the Saints shall judge the World?
Know ye not that the Saints shall judge the World?
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THE Corinthians thought Paul had converted many poore mean men amongst them, Chapter 1.26, 27. God hath chosen the foolish things of the world to confound the wise,
THE Corinthians Thought Paul had converted many poor mean men among them, Chapter 1.26, 27. God hath chosen the foolish things of the world to confound the wise,
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and the weak things of the world to confound the things that are mighty :and the weak things of the world to confound the things that Are mighty:
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yet the Nobles, the Lawyers, the Counsellers, the chiefe men in the Citie, the Apostle had not converted one of them,
yet the Nobles, the Lawyers, the Counsellers, the chief men in the city, the Apostle had not converted one of them,
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or at the least very few.
or At the least very few.
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Brethren, you see your calling, who they are that be converted to the obedience of the Gospel of Christ from the evill of their wayes:
Brothers, you see your calling, who they Are that be converted to the Obedience of the Gospel of christ from the evil of their ways:
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not many wise men after the flesh, not many rich not many noble, some few there be, here and there one;
not many wise men After the Flesh, not many rich not many noble, Some few there be, Here and there one;
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1790
but for the most part they are a company of poor beggerly Christians:
but for the most part they Are a company of poor beggarly Christians:
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1791
Now (it seems) these poor Christians having controversies one with another, went to Law among themselves, and that before unbeleevers.
Now (it seems) these poor Christians having controversies one with Another, went to Law among themselves, and that before unbelievers.
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The Apostle condemnes this their going to Law, and would have them cease their suits and quarrels one against another before the unjust and unbeleevers, and that by four Arguments:
The Apostle condemns this their going to Law, and would have them cease their suits and quarrels one against Another before the unjust and unbelievers, and that by four Arguments:
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First, by the shamefulnesse of it, verse 5. I speak it to your shame ;
First, by the shamefulness of it, verse 5. I speak it to your shame;
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1794
as if he should say, Are you such fooles, that you cannot take up these matters among your selves? that you cannot make references of your wrongs to mediate one to another,
as if he should say, are you such Fools, that you cannot take up these matters among your selves? that you cannot make references of your wrongs to mediate one to Another,
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but that you must go to Law before unbeleevers? Secondly, from the scandalousnesse of it.
but that you must go to Law before unbelievers? Secondly, from the scandalousness of it.
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It is a thing so scandalous and offensive to those that are without, that I wonder any of you dare be so bold as to go to Law one with another.
It is a thing so scandalous and offensive to those that Are without, that I wonder any of you Dare be so bold as to go to Law one with Another.
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What will the world think? What, are these the men that professe the Gospel? Are these they that have the Wisdome of God in them,
What will the world think? What, Are these the men that profess the Gospel? are these they that have the Wisdom of God in them,
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and that are led by the Spirit of God? And have they no more understanding in them,
and that Are led by the Spirit of God? And have they no more understanding in them,
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then when they have any matter of controversie, they cannot end it among themselves, but must go to Law before the unjust and unbeleevers? (as they terme them.)
then when they have any matter of controversy, they cannot end it among themselves, but must go to Law before the unjust and unbelievers? (as they term them.)
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1800
Thirdly, from the uns•emingnesse of it, in the second verse.
Thirdly, from the uns•emingnesse of it, in the second verse.
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Do you not know that the Saints shall judge the earth ? What? hath God made you Judges of the world,Do you not know that the Saints shall judge the earth? What? hath God made you Judges of the world,
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and doe you goe to be judged by the world? Or, as Ambrose speakes hath God appointed you to be Judges of the men in the world,
and do you go to be judged by the world? Or, as Ambrose speaks hath God appointed you to be Judges of the men in the world,
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1803
and are you not fit to be Judges of the things of the world? Fourthly, from the strangenesse of it;
and Are you not fit to be Judges of the things of the world? Fourthly, from the strangeness of it;
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Dare any of yuu? He speakes interrogatively (vers. 1.) It is a strange thing that you should come to that impudencie against the Gospel of Christ;Dare any of yuu? He speaks interrogatively (vers. 1.) It is a strange thing that you should come to that impudency against the Gospel of christ;
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one would think that you should tremble and quake at such a thing as this is.
one would think that you should tremble and quake At such a thing as this is.
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What, is there never a wise Christian amongst you? never an understanding professor that is able to take up a controversie,
What, is there never a wise Christian among you? never an understanding professor that is able to take up a controversy,
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or decide and judge between his brethren? what a strange thing is this? Then hee backs it with foure Arguments.
or decide and judge between his brothers? what a strange thing is this? Then he backs it with foure Arguments.
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1. Because they wre Brethren, vers. 6. Brother goes to Law with brother.
1. Because they were Brothers, vers. 6. Brother Goes to Law with brother.
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2. Because it was about the things of this life What? hath God made you Judge of heavenly things, of Angels, and are you unfit to Judge of the things of this life ?
2. Because it was about the things of this life What? hath God made you Judge of heavenly things, of Angels, and Are you unfit to Judge of the things of this life?
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3. It was ab•ut small matters (ver. 2.) whereas you shall sit upon men and Angels, and the weightiest matters in the world, the greatest things of Gods law, judging them to the greatest penaltie and punishment even to eternall damnation:
3. It was ab•ut small matters (ver. 2.) whereas you shall fit upon men and Angels, and the Weightiest matters in the world, the greatest things of God's law, judging them to the greatest penalty and punishment even to Eternal damnation:
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and are yee unworthy then to judge even of the smallest matters ?
and Are ye unworthy then to judge even of the Smallest matters?
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4. And lastly, Because it was about such things, as the meanest Christian in the towne might have taken up, and have ended:
4. And lastly, Because it was about such things, as the Meanest Christian in the town might have taken up, and have ended:
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Set up them that are least esteemed. Doe you not know, that the Saints shall judge the world? Set up them that Are least esteemed. Do you not know, that the Saints shall judge the world?
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I need not goe far for a point, the word affords it; The Doctrine is; That the Saints shall judge the world.
I need not go Far for a point, the word affords it; The Doctrine is; That the Saints shall judge the world.
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It is an old truth, yea as old as the world it selfe ▪ you may read it in the fourth verse of Judes Epistle:
It is an old truth, yea as old as the world it self ▪ you may read it in the fourth verse of Jude's Epistle:
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That Eno•h the seventh from Adam prophecied, saying; Behold the Lord cometh with ten thousands of his Saints.
That Eno•h the seventh from Adam prophesied, saying; Behold the Lord comes with ten thousands of his Saints.
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God will not onely come to judgement himselfe, but he will come attended with all his Saints,
God will not only come to judgement himself, but he will come attended with all his Saints,
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even with all the god•y, to execute vengeance upon all the world.
even with all the god•y, to execute vengeance upon all the world.
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So our Saviour told Saint Peter, and not onely him, but all that follow him in the regeneration:
So our Saviour told Saint Peter, and not only him, but all that follow him in the regeneration:
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They shall sit on thrones, judging the twelve tribes of Israel ▪ Mat. 9.18. They shall judge the Nations, and have dominion over the people, Wisd. 3.8.They shall fit on thrones, judging the twelve tribes of Israel ▪ Mathew 9.18. They shall judge the nations, and have dominion over the people, Wisdom 3.8.
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And now because doubt is the best way to attaine unto knowledge, let me answer a doubt, that may creepe in by the way;
And now Because doubt is the best Way to attain unto knowledge, let me answer a doubt, that may creep in by the Way;
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How shall the Saints judge the world? Ans. Not by pronouncing of judgement upon the world, for that Christ alone shall do;How shall the Saints judge the world? Ans. Not by pronouncing of judgement upon the world, for that christ alone shall do;
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Then shall the King say to them on his left hand, Depart yee cursed, Mat. 25. But the Saints shall judge the world these foure wayes : 1. They shall judge the world, by their consent unto Christs judgement, God traines up his children in this world,Then shall the King say to them on his left hand, Depart ye cursed, Mathew 25. But the Saints shall judge the world these foure ways: 1. They shall judge the world, by their consent unto Christ judgement, God trains up his children in this world,
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& educates them, and tea•heth them how they may judge the world hereafter; he teacheth them in this life how to assent with his proceedings in the world;
& educates them, and tea•heth them how they may judge the world hereafter; he Teaches them in this life how to assent with his proceedings in the world;
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so that they are able to say, Righteous art thou, O Lord, and just are thy judgements ▪ Psal. 119.137.
so that they Are able to say, Righteous art thou, Oh Lord, and just Are thy Judgments ▪ Psalm 119.137.
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Now if the Saints be trained in this life to assent unto Gods proceedings with the world, much more then will they be able to know and consent unto Christs judgement,
Now if the Saints be trained in this life to assent unto God's proceedings with the world, much more then will they be able to know and consent unto Christ judgement,
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when he shall come with his Saints to judge the world : Now the Law saith, that consenters are agents :
when he shall come with his Saints to judge the world: Now the Law Says, that consenters Are agents:
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and therefore because the Saints shall consent to the judgement of Christ, therefore they are said to judge the world. 2. The Saints shall judge the world by their applause of Christs judgement :
and Therefore Because the Saints shall consent to the judgement of christ, Therefore they Are said to judge the world. 2. The Saints shall judge the world by their applause of Christ judgement:
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they shall not only give consent unto the judgment of Christ, but they shall also applaud it and commend it:
they shall not only give consent unto the judgement of christ, but they shall also applaud it and commend it:
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1830
when God shall say to all drunkards, swearers, lyers, Sabbath-breakers, and to all unbeleeving, impenitent,
when God shall say to all drunkards, swearers, liars, Sabbath breakers, and to all unbelieving, impenitent,
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1831
and graceles sinners, Depart yee cursed into hell fire, then though it were his owne father that begat him,
and graceless Sinners, Depart ye cursed into hell fire, then though it were his own father that begat him,
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1832
or his mother that bare him, though it were his owne brother or sister, wife or child, that hath been as dear as his own life and soule to him;
or his mother that bore him, though it were his own brother or sister, wife or child, that hath been as dear as his own life and soul to him;
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1833
yet they shall clap their hands for joy, and applaud the most righteous sentence of God upon them;
yet they shall clap their hands for joy, and applaud the most righteous sentence of God upon them;
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1834
and they shall sing Hallelujah, salvation, and honour, and power, be to the Lord our God for true & righteous are his judgements, Rev. 19.1, 2. Let them goe accursed as they are;
and they shall sing Hallelujah, salvation, and honour, and power, be to the Lord our God for true & righteous Are his Judgments, Rev. 19.1, 2. Let them go accursed as they Are;
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1835
for it is a righteous sentence passed on them. 3. They shall judge the world by their Majestie ;
for it is a righteous sentence passed on them. 3. They shall judge the world by their Majesty;
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1836
they shall not only stand against the wicked, and consent to, and applaud that sentence that Christ shall passe against the wicked,
they shall not only stand against the wicked, and consent to, and applaud that sentence that christ shall pass against the wicked,
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1837
but they shall be invested w•th robes of majestie, and with a diademe of glory:
but they shall be invested w•th robes of majesty, and with a diadem of glory:
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1838
then shall the righteous shine as the starres in the firmament, and the wicked shall be amazed and astonished at the fight of them:
then shall the righteous shine as the Stars in the firmament, and the wicked shall be amazed and astonished At the fight of them:
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1839
as you may read in that platforme of judgement, Matth, 25. where Christ sets his Saints over against the world, that so the world may look upon them,
as you may read in that platform of judgement, Matthew, 25. where christ sets his Saints over against the world, that so the world may look upon them,
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1840
and be confounded at their sight. 4. They judge the world by their lives and conversations ; (as Ambrose saith rightly) then is the world judged by them,
and be confounded At their sighed. 4. They judge the world by their lives and conversations; (as Ambrose Says rightly) then is the world judged by them,
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1841
when as the courses and manners of the world are not found upon them.
when as the courses and manners of the world Are not found upon them.
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1842
Therefore it is a pretty observation of Hilary (if it be the meaning of the Text) (I will not say it is) upon the 2. Psalme; Be wise •ee Judges :
Therefore it is a pretty observation of Hilary (if it be the meaning of the Text) (I will not say it is) upon the 2. Psalm; Be wise •ee Judges:
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1843
God hath appointed you to be Judges, to sit on his bench with his Sonne;
God hath appointed you to be Judges, to fit on his bench with his Son;
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1844
learne then to be wise, get to be indued with spirituall wisedome and understanding, and to shine in all integritie and righteousnesse;
Learn then to be wise, get to be endued with spiritual Wisdom and understanding, and to shine in all integrity and righteousness;
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1845
and then turning his speech to the wicked, he say's, Kisse the Sonne lest he be angry, However it be yet this is a truth, that by the lives of his Saints, he will judge the world;
and then turning his speech to the wicked, he say's, Kiss the Son lest he be angry, However it be yet this is a truth, that by the lives of his Saints, he will judge the world;
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1846
there faith shall judge the worlds infidelitie: their repentance shall judge the worlds impenitency;
there faith shall judge the world's infidelity: their Repentance shall judge the world's impenitency;
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1847
their accepting of, and taking the Lord Jesus, shall judge their rejection and neglect of Christ Jesus, their zeale shall judge the worlds luke-warmnesse,
their accepting of, and taking the Lord jesus, shall judge their rejection and neglect of christ jesus, their zeal shall judge the world's lukewarmness,
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1848
and their holinesse shall judge the worlds prophanenesse. 1. Bcause of the misticall union that is betwixt Christ and his Saint• ;
and their holiness shall judge the world's profaneness. 1. Because of the mystical Union that is betwixt christ and his Saint•;
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1849
He is the head, and they are his members ; now that which the head doth, we ascribe to the whole body;
He is the head, and they Are his members; now that which the head does, we ascribe to the Whole body;
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1850
when the head speakes, the whole body speakes; when the head sees, the whole body sees:
when the head speaks, the Whole body speaks; when the head sees, the Whole body sees:
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1851
so when Christ judgeth the world, the whole body of Christ may truely be said to judge the world.
so when christ Judgeth the world, the Whole body of christ may truly be said to judge the world.
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1852
As much as you did it unto one of these (saith Christ) you did it unto me: As much as you did it unto one of these (Says christ) you did it unto me:
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1853
so in as much as Christ passeth sentence even all the members of the mysticall body of Christ judge with him. Secondly, in regard of compassion :
so in as much as christ passes sentence even all the members of the mystical body of christ judge with him. Secondly, in regard of compassion:
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1854
I speak not of the word [ compassion ] as it signifies [ pitie ] but of compassion of suffering with Christ, seeing that Christ was reproched, contemned, hated, misused,
I speak not of the word [ compassion ] as it signifies [ pity ] but of compassion of suffering with christ, seeing that christ was reproached, contemned, hated, misused,
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1855
and condemned by the world, the Saints are likewise with him;
and condemned by the world, the Saints Are likewise with him;
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1856
seeing they pertake of the afflictions, humiliations, and debasements of Christ here ▪ they shall also be made pertakers with Christ in his glory.
seeing they partake of the afflictions, humiliations, and debasements of christ Here ▪ they shall also be made partakers with christ in his glory.
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1857
Here the wicked judge the Saints, and call them hypocrites, and dissemblers, and laugh and scoff• at them,
Here the wicked judge the Saints, and call them Hypocrites, and dissemblers, and laugh and scoff• At them,
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1858
and wonder at them, as the Prophet brings in Christ speaking.
and wonder At them, as the Prophet brings in christ speaking.
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1859
Esay. 8. Behold, I and the children that thou hast given me, are for signes and wonders in Israel :Isaiah. 8. Behold, I and the children that thou hast given me, Are for Signs and wonders in Israel:
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1860
The wicked count them for wonders and monsters in the world, judging them hypocrites and liers, which have nothing in them but rottennesse and dissimulation.
The wicked count them for wonders and monsters in the world, judging them Hypocrites and liers, which have nothing in them but rottenness and dissimulation.
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1861
Now the rule of like for like shall take place here, and as they were judged by the world,
Now the Rule of like for like shall take place Here, and as they were judged by the world,
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1862
so they shall be Judges of the world. Thirdly, for the great terror to all wicked men at the day of judgement:
so they shall be Judges of the world. Thirdly, for the great terror to all wicked men At the day of judgement:
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1863
for as it is with a thiefe, not only when the Judge shall command to hang him,
for as it is with a thief, not only when the Judge shall command to hang him,
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1864
but all the Justices, and all the Countrey shall cry out, Hang him, hang him, he is judged the more terrible;
but all the Justices, and all the Country shall cry out, Hang him, hang him, he is judged the more terrible;
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1865
so God will not onely say of all wicked and ungodly sinners, Damne them damne them,
so God will not only say of all wicked and ungodly Sinners, Damn them damn them,
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1866
but he will have all the Saints in heaven, and all the Saints on earth to cry out, Away with them, away with them, let them be damned, Psal. 50.4, 5. This will make their judgment so much the more terrible.
but he will have all the Saints in heaven, and all the Saints on earth to cry out, Away with them, away with them, let them be damned, Psalm 50.4, 5. This will make their judgement so much the more terrible.
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1867
Fourthly, the Saints shall judge the world, because God will so convince them, that their mouthes shall bee stopped, they shall have never a syllable to excuse themselves withall,
Fourthly, the Saints shall judge the world, Because God will so convince them, that their mouths shall be stopped, they shall have never a syllable to excuse themselves withal,
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1868
when they shall see men flesh and bloud as themselves are, when they shall see men and women, that have lived in the same towne, enjoyed the same Ordinance of God, lived in the same family, that did partake of the same blessings,
when they shall see men Flesh and blood as themselves Are, when they shall see men and women, that have lived in the same town, enjoyed the same Ordinance of God, lived in the same family, that did partake of the same blessings,
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1869
and of the same crosses and afflictions with themselves, subject also to the same corruptions and sinnes as themselves,
and of the same Crosses and afflictions with themselves, Subject also to the same corruptions and Sins as themselves,
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1870
when they shall see these at Christs right hand, they shall have never a word to excuse themselves withall:
when they shall see these At Christ right hand, they shall have never a word to excuse themselves withal:
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1871
As when the Apostles had healed the creeple ( Acts 3.) if the people had judged them for wicked and pestilent men, the creeple would have convinced them,
As when the Apostles had healed the creeple (Acts 3.) if the people had judged them for wicked and pestilent men, the creeple would have convinced them,
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1872
and shewed that they were of God;
and showed that they were of God;
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1873
if they should have cried, Root them out, the creeple would have condemned them, and told them, that they did good.
if they should have cried, Root them out, the creeple would have condemned them, and told them, that they did good.
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1874
And when the wicked shall see the Saints at Gods right hand, will they call them hypocrites and dissemblers? they themselves shall see, that they are sincere;
And when the wicked shall see the Saints At God's right hand, will they call them Hypocrites and dissemblers? they themselves shall see, that they Are sincere;
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1875
will they call them Puritans? why, they shall then see that their purity stands them in good stead:
will they call them Puritans? why, they shall then see that their purity Stands them in good stead:
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1876
then the ungodly shall not stand in judgement, nor the sinners in the Congregation of the righteous, Psal. 1.6. Thus the point is clear.
then the ungodly shall not stand in judgement, nor the Sinners in the Congregation of the righteous, Psalm 1.6. Thus the point is clear.
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1877
The first Use then is for instruction, whereby we may learn, that the Saints by their now being Saints, doe now judge the world:
The First Use then is for instruction, whereby we may Learn, that the Saints by their now being Saints, do now judge the world:
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1878
if by the lives of Saints then God doth judge the world, then there is never a Saint in a town,
if by the lives of Saints then God does judge the world, then there is never a Saint in a town,
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1879
or City, or Parish in all the Countrey, but he judgeth all the wicked that are about him:
or city, or Parish in all the Country, but he Judgeth all the wicked that Are about him:
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1880
How? By living godly, by hating the sinnes of the times, by keeping his or their garments clean from the pollution of the world:
How? By living godly, by hating the Sins of the times, by keeping his or their garments clean from the pollution of the world:
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1881
For by doing this, he judgeth the world. See it in Noah, Heb. 11.7. By faith Noah being warned of God, as yet moved with feare, prepared an Ark for the saving of his house, by which he condemned the world.
For by doing this, he Judgeth the world. See it in Noah, Hebrew 11.7. By faith Noah being warned of God, as yet moved with Fear, prepared an Ark for the Saving of his house, by which he condemned the world.
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1882
But some men will say, Could Noah be said to condemne the world by making the Ark ? All the world did not see him when he did it.
But Some men will say, Could Noah be said to condemn the world by making the Ark? All the world did not see him when he did it.
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1883
Beloved, Noah making the Ark an hundred and twenty years, though it was not seen of all, yet all the world must needs baar of it, it being such a strange thing.
beloved, Noah making the Ark an hundred and twenty Years, though it was not seen of all, yet all the world must needs baar of it, it being such a strange thing.
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1884
Now he condemned the world, in that the whole world did not come unto Noah to enquire of him in sober sadnesse,
Now he condemned the world, in that the Whole world did not come unto Noah to inquire of him in Sobrium sadness,
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1885
but rather mock• him for building the Ark; they thought him to bee a peevish melancholy man, and not well in his wits,
but rather mock• him for building the Ark; they Thought him to be a peevish melancholy man, and not well in his wits,
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1886
and so scoft at him, saying, Will he make an Ark to swim upon dry land ? whereas they should have asked him soberly the cause why he did it;
and so scoffed At him, saying, Will he make an Ark to swim upon dry land? whereas they should have asked him soberly the cause why he did it;
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1887
and if they had done so, Noah no question would have told them, that the wrath of heaven was upon the world,
and if they had done so, Noah no question would have told them, that the wrath of heaven was upon the world,
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1888
and that the floods of Gods vengeance were shortly to bee poured downe upon us:
and that the floods of God's vengeance were shortly to be poured down upon us:
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1889
and, because my heart hath beene naught, and I have sinned and provoked the Lords wrath, I feare if I get not into this Ark which the Lord hath commanded me for to make, I shall perish.
and, Because my heart hath been nought, and I have sinned and provoked the lords wrath, I Fear if I get not into this Ark which the Lord hath commanded me for to make, I shall perish.
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1890
Now because they would not come unto Noah to ask him this reason, therefore the world was condemned by him:
Now Because they would not come unto Noah to ask him this reason, Therefore the world was condemned by him:
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1891
even so the Saints, by making an Ark for their poore soules, even by getting into Christ, (as the Ark was a type of Christ without whom none can be saved) the Saints, I say, by getting into Christ, do judge the whole world,
even so the Saints, by making an Ark for their poor Souls, even by getting into christ, (as the Ark was a type of christ without whom none can be saved) the Saints, I say, by getting into christ, do judge the Whole world,
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1892
when they hear there be men •hat be no swearers, and no drunkards, and that there bee men that will pray, read, heare the word, conferre of God and of Christ,
when they hear there be men •hat be no swearers, and no drunkards, and that there be men that will pray, read, hear the word, confer of God and of christ,
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1893
and that weep and mourne for their sins, that spend their times in the mortification of their lusts,
and that weep and mourn for their Sins, that spend their times in the mortification of their Lustiest,
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1894
and endevour after holinesse and sanctification; the whole world, I say, is judged by them. How? why, they should say:
and endeavour After holiness and sanctification; the Whole world, I say, is judged by them. How? why, they should say:
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1895
Sirs, what is the matter that you doe so run after Sermons? that you keep such a stirre about getting faith and repentance more then other men? that you pray, weep, fast,
Sirs, what is the matter that you do so run After Sermons? that you keep such a stir about getting faith and Repentance more then other men? that you pray, weep, fast,
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1896
and mourne, and are so strict in your works? If thus men would but come unto Gods Saints,
and mourn, and Are so strict in your works? If thus men would but come unto God's Saints,
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1897
and ask them the reason of all these things, the Saints of God would tell them, that the wrath of God would come upon them if they did not do thus:
and ask them the reason of all these things, the Saints of God would tell them, that the wrath of God would come upon them if they did not do thus:
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1898
they would never be saved, if they did not thus beleeve, and thus repent, and thus pray,
they would never be saved, if they did not thus believe, and thus Repent, and thus pray,
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1899
and walk thus holily and precisely, they should be all damned.
and walk thus holily and precisely, they should be all damned.
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1900
But the world it falls a mocking and a scoffing at them, and never seeks to prevent the wrath of God;
But the world it falls a mocking and a scoffing At them, and never seeks to prevent the wrath of God;
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1901
but it suddenly seiseth on them to their destruction.
but it suddenly seizeth on them to their destruction.
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1902
Secondly, this teacheth us, that when there is any one sinner converted from the wickednesse of his wayes,
Secondly, this Teaches us, that when there is any one sinner converted from the wickedness of his ways,
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1903
and is become a Saint, then all the world may know that there is a new Judge come to sit upon them. and is become a Saint, then all the world may know that there is a new Judge come to fit upon them.
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1904
Seest thou a drunkard, a swearer, a prophane person converted from his sinnes, and now walks soberly, holily,
See thou a drunkard, a swearer, a profane person converted from his Sins, and now walks soberly, holily,
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1905
and purely? seest thou a man and a woman struck at a Sermon? Then know that unlesse thou comest out of thy sinnes,
and purely? See thou a man and a woman struck At a Sermon? Then know that unless thou Comest out of thy Sins,
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1906
unlesse thou doest repent, and walk holily, there is a new Judge added to the rest, that shall judge thee.
unless thou dost Repent, and walk holily, there is a new Judge added to the rest, that shall judge thee.
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1907
As our Saviour told the Pharisees, If I through Beelzebub cast out Devils, by whom do your children cast them out? Therefore they shall be your judges, Matth. 12.27.
As our Saviour told the Pharisees, If I through Beelzebub cast out Devils, by whom do your children cast them out? Therefore they shall be your judges, Matthew 12.27.
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1908
where Christ tells them, that their children who were his Disciples (for some of the Pharisees children did beleeve in Christ and follow him,
where christ tells them, that their children who were his Disciples (for Some of the Pharisees children did believe in christ and follow him,
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1909
and had power from Christ to doe the same workes that Christ did;) Now they liked it well enough in their owne children,
and had power from christ to do the same works that christ did;) Now they liked it well enough in their own children,
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1910
but they could not endure it in Christ:
but they could not endure it in christ:
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1911
and therefore hee tells them, that their children, whom God had converted, and to whom he had given power to doe the same workes that he did,
and Therefore he tells them, that their children, whom God had converted, and to whom he had given power to do the same works that he did,
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1912
even they shall bee their Judges to condemne them:
even they shall be their Judges to condemn them:
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1913
And even so may it be with thee, thou that art a father or a mother, God having converted any of thine own children, that child shall be thy Judge and condemne thee, if thou repent not.
And even so may it be with thee, thou that art a father or a mother, God having converted any of thine own children, that child shall be thy Judge and condemn thee, if thou Repent not.
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1914
It may be God hath converted thy brother and sister, and thou art not converted;
It may be God hath converted thy brother and sister, and thou art not converted;
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1915
thy own brother and sister shall condemne thee, if thou doe not repent and come out of thy sinnes.
thy own brother and sister shall condemn thee, if thou do not Repent and come out of thy Sins.
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1916
Thirdly, we may learn that it concerns all the world to take notice of every grace in Gods children, There is never a grace of God in any of his Saints but it shall condemne the world if it be void of it.
Thirdly, we may Learn that it concerns all the world to take notice of every grace in God's children, There is never a grace of God in any of his Saints but it shall condemn the world if it be void of it.
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1917
The wayes of the Lord are all judgements, because they judge them that will not walk in them.
The ways of the Lord Are all Judgments, Because they judge them that will not walk in them.
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1918
Every grace, yea the very thoughts of the righteous are called Judgements by Solomon, Prov. 12. You may know a crooked thing by laying it to a straight line,
Every grace, yea the very thoughts of the righteous Are called Judgments by Solomon, Curae 12. You may know a crooked thing by laying it to a straight line,
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1919
and by that it is judged to be crooked:
and by that it is judged to be crooked:
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1920
so the thoughts of the righteous which are right, holy and pure, shall judge the impure, unholy,
so the thoughts of the righteous which Are right, holy and pure, shall judge the impure, unholy,
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1921
and crooked thoughts of wicked men. Is the child of God humble? His humility shall judge thy pride.
and crooked thoughts of wicked men. Is the child of God humble? His humility shall judge thy pride.
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1922
Is the child of God meek and patient in suffering of wrong and injuries? His meeknesse and patience shall judge thy choler and revenge.
Is the child of God meek and patient in suffering of wrong and injuries? His meekness and patience shall judge thy choler and revenge.
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1923
Hath the child of God saith given him to beleeve in the Lord Jesus? His faith shall judge thy infidelity.
Hath the child of God Says given him to believe in the Lord jesus? His faith shall judge thy infidelity.
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1924
Hath the child of God the spirit of prayer given him? It shall condemne thee that praiest only with thine owne spirit.
Hath the child of God the Spirit of prayer given him? It shall condemn thee that Prayest only with thine own Spirit.
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1925
Hath he zeale? His zeale shall judge thy luke-warmnesse, Doth his speech and communication administer grace to the hearers? It shall condemne thee that speakest of vaine and idle things.
Hath he zeal? His zeal shall judge thy lukewarmness, Does his speech and communication administer grace to the hearers? It shall condemn thee that Speakest of vain and idle things.
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1926
Yea, all the actions of the godly shall judge the wicked: and hence the Saints are said to doe Gods judgements, Zeph. 2.3. that is, they doe according to Gods judgements whereby he will judge the world:
Yea, all the actions of the godly shall judge the wicked: and hence the Saints Are said to do God's Judgments, Zephaniah 2.3. that is, they do according to God's Judgments whereby he will judge the world:
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1927
Thus they that do mourn, do judge them that do not mourne:
Thus they that do mourn, do judge them that do not mourn:
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1928
they that bewaile their wickednesse, and the sinnes of the times, judge them that doe not:
they that bewail their wickedness, and the Sins of the times, judge them that do not:
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1929
they that fast, weep, pray, and humble themselves for the miseries of the Church in these dreadfull dayes, they judge them that make no good conscience of their duties.
they that fast, weep, pray, and humble themselves for the misery's of the Church in these dreadful days, they judge them that make no good conscience of their duties.
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1930
Fourthly, learne hence, that all the Texts of Scripture, all the whole word of God, that is it that begets these Saints,
Fourthly, Learn hence, that all the Texts of Scripture, all the Whole word of God, that is it that begets these Saints,
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1931
and therefore they must needs judge the world, the word of God begets mens hearts unto sanctification and holinesse, whereby they become the Saints:and Therefore they must needs judge the world, the word of God begets men's hearts unto sanctification and holiness, whereby they become the Saints:
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1932
and therefore if they, then much more shall the Word it selfe judge the world:
and Therefore if they, then much more shall the Word it self judge the world:
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1933
and hence it is that all the words of God in the Scripture, are called Judgments, Psal. 105.5. And our Saviour saith.
and hence it is that all the words of God in the Scripture, Are called Judgments, Psalm 105.5. And our Saviour Says.
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1934
The word that I have spoken, the same shall judge you in the last day, Joh. 12.48. The word that I have spoken ▪ where mark he doth not say, The word which you have heard :The word that I have spoken, the same shall judge you in the last day, John 12.48. The word that I have spoken ▪ where mark he does not say, The word which you have herd:
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1935
No there are many swearers, and drunkards, and prophane ungodly wretches, that will not come to Church to hear the word;
No there Are many swearers, and drunkards, and profane ungodly wretches, that will not come to Church to hear the word;
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1936
there are many wicked men, and dead hearted worldlings, and rotten livers, that will not bee brought to hear Gods Word:
there Are many wicked men, and dead hearted worldlings, and rotten livers, that will not be brought to hear God's Word:
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1937
it may bee at this present there is many whoremongers, drundards, and wicked persons, that wallow in their filthinesse? in the Ale-house, Game-house, or Drab-house;
it may be At this present there is many whoremongers, drundards, and wicked Persons, that wallow in their filthiness? in the Alehouse, Game-house, or Drab-house;
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1938
or in the fields, or beds, or at their sports.
or in the fields, or Beds, or At their sports.
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1939
Well, this word that is now a preaching, whether they will hear it or no, shall judge them at the last day.
Well, this word that is now a preaching, whither they will hear it or no, shall judge them At the last day.
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1940
Now all the wicked in Ashford, that heare the word of God calling upon them to repent,
Now all the wicked in Ashford, that hear the word of God calling upon them to Repent,
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1941
and to come out of their sinnes, but will not, or out of contempt of Gods word, will absent themselves from it;
and to come out of their Sins, but will not, or out of contempt of God's word, will absent themselves from it;
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1942
this word shall judge and condemne them. There is never a drunkard, swearer ▪ or prophane person, though his pew be empty,
this word shall judge and condemn them. There is never a drunkard, swearer ▪ or profane person, though his pew be empty,
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1943
but this word of God that denounceth the eternal wrath and vengeance of God upon them,
but this word of God that Denounceth the Eternal wrath and vengeance of God upon them,
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1944
if they come not out of their sinnes, this word shall rise up in judgement against them and condemne them eternally.
if they come not out of their Sins, this word shall rise up in judgement against them and condemn them eternally.
cs pns32 vvb xx av pp-f po32 n2, d n1 vmb vvi a-acp p-acp n1 p-acp pno32 cc vvi pno32 av-j.
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1945
Oh that they could but hear it!
O that they could but hear it!
uh cst pns32 vmd p-acp vvi pn31!
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1946
but the word that I have spoken shall judge you, whether you heare it or not.
but the word that I have spoken shall judge you, whither you hear it or not.
cc-acp dt n1 cst pns11 vhb vvn vmb vvi pn22, cs pn22 vvb pn31 cc xx.
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1947
Fifthly and lastly, hence it follows, that all the Ministers of God shall also judge the world.
Fifthly and lastly, hence it follows, that all the Ministers of God shall also judge the world.
ord cc ord, av pn31 vvz, cst d dt n2 pp-f np1 vmb av vvi dt n1.
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1948
Sonne of man (saith God to the Prophet Ezekiel ) wilt thou judge the bloudy City? Yea, thou shalt shew her all her abominations, Ezek. 22.2.Son of man (Says God to the Prophet Ezekielem) wilt thou judge the bloody city? Yea, thou shalt show her all her abominations, Ezekiel 22.2.
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1949
As if he should have said, Sonne of man, they are drunkards, wilt thou not tell them of it? They are whoremasters, wilt thou not tell them of it? They are filthy idolaters, wilt thou not tell them of it? They live in their sinnes,
As if he should have said, Son of man, they Are drunkards, wilt thou not tell them of it? They Are whoremasters, wilt thou not tell them of it? They Are filthy Idolaters, wilt thou not tell them of it? They live in their Sins,
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1950
and in their abomination, and wilt thou not tell them of it? Sonne of man, tell them of all their abominations,
and in their abomination, and wilt thou not tell them of it? Son of man, tell them of all their abominations,
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1951
and tell them that they shall go to hell, if they repent not, tell them that they are damned men if they go on,
and tell them that they shall go to hell, if they Repent not, tell them that they Are damned men if they go on,
cc vvi pno32 cst pns32 vmb vvi p-acp n1, cs pns32 vvb xx, vvb pno32 cst pns32 vbr vvn n2 cs pns32 vvb a-acp,
(17) body_of_sermon (DIV2)
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1952
and come not out of their sinnes:
and come not out of their Sins:
cc vvb xx av pp-f po32 n2:
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1953
Wilt thou not judge them (son of Man?) Beloved, there is never a Minister in England, nor ever a Sermon that is preached by them,Wilt thou not judge them (son of Man?) beloved, there is never a Minister in England, nor ever a Sermon that is preached by them,
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1954
but it judgeth every Parish, and every man and woman in the congregation, that do not labour to do what is commanded them,
but it Judgeth every Parish, and every man and woman in the congregation, that do not labour to do what is commanded them,
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1955
and leave undone what is forbidden them: I say it judgeth them, or else it is a judgement unto them.
and leave undone what is forbidden them: I say it Judgeth them, or Else it is a judgement unto them.
cc n1 vvn r-crq vbz vvn pno32: pns11 vvb pn31 vvz pno32, cc av pn31 vbz dt n1 p-acp pno32.
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1956
This then serves to condeme three sorts of men in the world: First, all those that despise the Saints, and that see not amiablenesse in their faces.
This then serves to condeme three sorts of men in the world: First, all those that despise the Saints, and that see not amiableness in their faces.
np1 av vvz pc-acp vvi crd n2 pp-f n2 p-acp dt n1: ord, d d cst vvb dt n2, cc d vvb xx n1 p-acp po32 n2.
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1957
All the Countrey doth reverence the face of the Judge when he rides circuit;
All the Country does Reverence the face of the Judge when he rides circuit;
d dt n1 vdz vvi dt n1 pp-f dt n1 c-crq pns31 vvz n1;
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1958
Let the Judge come into the Countrey, and all the Knights, Justices, and Gentlemen in the Countrey wil go out to meet him, and bow unto him;
Let the Judge come into the Country, and all the Knights, Justices, and Gentlemen in the Country will go out to meet him, and bow unto him;
vvb dt n1 vvb p-acp dt n1, cc d dt n2, n2, cc n2 p-acp dt n1 vmb vvi av pc-acp vvi pno31, cc vvi p-acp pno31;
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1959
yet these Judges are but Judges of a few rogues, malefactors, and peasants of the Countrey:
yet these Judges Are but Judges of a few rogues, malefactors, and peasants of the Country:
av d n2 vbr cc-acp n2 pp-f dt d n2, n2, cc n2 pp-f dt n1:
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1960
Alas, they are far from the dignity of the Saints? for the Saints shal judge Saints and Angels:
Alas, they Are Far from the dignity of the Saints? for the Saints shall judge Saints and Angels:
uh, pns32 vbr av-j p-acp dt n1 pp-f dt n2? p-acp dt n2 vmb vvi n2 cc n2:
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1961
all the world Kings and Queens, Lords and Nobles, and Capteins of the Earth, the poorest Saint in Christendome shall judge them.
all the world Kings and Queen's, lords and Nobles, and Captains of the Earth, the Poorest Saint in Christendom shall judge them.
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1962
The Apostle, or rather our Saviour faith, to him that overcometh, and keepeth my words untill the end, to him will I give power over the Nations, Rev. 2.26.
The Apostle, or rather our Saviour faith, to him that Overcometh, and Keepeth my words until the end, to him will I give power over the nations, Rev. 2.26.
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1963
Whatsoever he be, if he do the works of Christ, and walk in the Ordinances of Christ, shall have power over the Nations, not onely to contemne their pomps and vanities, their lusts and corruptions,
Whatsoever he be, if he do the works of christ, and walk in the Ordinances of christ, shall have power over the nations, not only to contemn their pomps and vanities, their Lustiest and corruptions,
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1964
but also to convince their consciences, and to condemne their souls for ever.
but also to convince their Consciences, and to condemn their Souls for ever.
cc-acp av p-acp vvi po32 n2, cc pc-acp vvi po32 n2 p-acp av.
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1965
2. Shall the Saints judge the world? Then what fooles are the wicked that prepare not for these Judges? When the Judge comes to an Assise, all men prepare for him;
2. Shall the Saints judge the world? Then what Fools Are the wicked that prepare not for these Judges? When the Judge comes to an Assize, all men prepare for him;
crd vmb dt n2 vvb dt n1? cs r-crq n2 vbr dt j cst vvb xx p-acp d n2? c-crq dt n1 vvz p-acp dt n1, d n2 vvb p-acp pno31;
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1966
the Constables make ready their Presentments, the Juries are warned, and the Clerks make ready their Bills, &c. sest the Judge should clap a fine upon them:
the Constables make ready their Presentments, the Juries Are warned, and the Clerks make ready their Bills, etc. sest the Judge should clap a fine upon them:
dt n2 vvb j po32 n2, dt n2 vbr vvn, cc dt n2 vvb j po32 n2, av zz dt n1 vmd vvi dt j p-acp pno32:
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1967
and shall the Saints be Judges, and dost thou not prepare thy heart by grace? Dost thou not get purity and holinesse against that day? Surely,
and shall the Saints be Judges, and dost thou not prepare thy heart by grace? Dost thou not get purity and holiness against that day? Surely,
cc vmb dt n2 vbb n2, cc vd2 pns21 xx vvi po21 n1 p-acp n1? vd2 pns21 xx vvi n1 cc n1 p-acp d n1? np1,
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1968
if thou dost not, the very Saints will judge thee unmeet for heaven, and fit only to have thy portion in hell.
if thou dost not, the very Saints will judge thee unmeet for heaven, and fit only to have thy portion in hell.
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1969
When Christ said, To him that overcometh will I grant to sit with me in my throne, Rev. 3.21. He addes, Let him that hath an eare heare :
When christ said, To him that Overcometh will I grant to fit with me in my throne, Rev. 3.21. He adds, Let him that hath an ear hear:
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1970
Will God make his Saints to judge the world? Then let all wicked men give eare and heare what God saith of his Church:
Will God make his Saints to judge the world? Then let all wicked men give ear and hear what God Says of his Church:
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1971
The Saints shall judge the world : therefore let all men take notice of it, and prepare themselves for their judgement.The Saints shall judge the world: Therefore let all men take notice of it, and prepare themselves for their judgement.
dt n2 vmb vvi dt n1: av vvb d n2 vvb n1 pp-f pn31, cc vvi px32 p-acp po32 n1.
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1972
Lastly, It condemnes all those that doe not see glory and majesty in the faces of Gods Saints.
Lastly, It condemns all those that do not see glory and majesty in the faces of God's Saints.
ord, pn31 vvz d d cst vdb xx vvi n1 cc n1 p-acp dt n2 pp-f npg1 n2.
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1973
There is majesty in the face of a Judge; yea a man may discover in them a kinde of a soveraigne majesty.
There is majesty in the face of a Judge; yea a man may discover in them a kind of a sovereign majesty.
pc-acp vbz n1 p-acp dt n1 pp-f dt n1; uh dt n1 vmb vvi p-acp pno32 dt n1 pp-f dt j-jn n1.
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1974
Even so the Saints of God have a majesty in their courses, in their looks, in their thoughts, and in all their wayes;
Even so the Saints of God have a majesty in their courses, in their looks, in their thoughts, and in all their ways;
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1975
and in all these they shall judge and condemne the wicked.
and in all these they shall judge and condemn the wicked.
cc p-acp d d pns32 vmb vvi cc vvi dt j.
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1976
The wicked may give the Saints nick-names and scorne, flout, contemne, and deride them now in this life,
The wicked may give the Saints nicknames and scorn, flout, contemn, and deride them now in this life,
dt j vmb vvi dt n2 n2 cc n1, vvb, vvb, cc vvi pno32 av p-acp d n1,
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1977
but let me tell them, that how lightly soever they esteeme of them, they shall be their Judges :
but let me tell them, that how lightly soever they esteem of them, they shall be their Judges:
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1978
They may cry out against the Saints, as long since the wicked Sodomites did against good Lot, Gen. 19.9. This fellow (say they) will be our Judge :
They may cry out against the Saints, as long since the wicked Sodomites did against good Lot, Gen. 19.9. This fellow (say they) will be our Judge:
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1979
Why, what had Lot done unto them? Alas, he did nothing, but when they would have done that Sodomish villany against the two Angels that came to him, Lot went to them and said, I pray you my Brethren, do not so wickedly.
Why, what had Lot done unto them? Alas, he did nothing, but when they would have done that Sodomish villainy against the two Angels that Come to him, Lot went to them and said, I pray you my Brothers, do not so wickedly.
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1980
So let the godly be in the company of wicked men, that abuse the good creatures of God;
So let the godly be in the company of wicked men, that abuse the good creatures of God;
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1981
say, I pray you my brethren, do not so wickedly, be not drunkards, be not swearers;
say, I pray you my brothers, do not so wickedly, be not drunkards, be not swearers;
vvb, pns11 vvb pn22 po11 n2, vdb xx av av-j, vbb xx n2, vbb xx n2;
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1982
brethren, I pray you do not so vainly, nor so prophanely use the name of God in your mouths;
brothers, I pray you do not so vainly, nor so profanely use the name of God in your mouths;
n2, pns11 vvb pn22 vdb xx av av-j, ccx av av-j vvi dt n1 pp-f np1 p-acp po22 n2;
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1983
I pray you my brethren, doe not prophane Gods Sabbaths; doe not lie, doe not cheat, nor cozen;
I pray you my brothers, do not profane God's Sabbaths; do not lie, do not cheat, nor cozen;
pns11 vvb pn22 po11 n2, vdb xx vvi npg1 n2; vdb xx vvi, vdb xx vvi, ccx vvi;
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1984
if you do these and these things, the wrath of God will plague us for it, Oh then presently they cry out, Who made you our Judges ? As once the Hebrews did of Moses, Act. 7.39.
if you do these and these things, the wrath of God will plague us for it, O then presently they cry out, Who made you our Judges? As once the Hebrews did of Moses, Act. 7.39.
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1985
Dost thou call Saints hypocrites and dissemblers, men that judge before the time? Thou foole, wert thou not as good to suffer the Saints to judge thee now, whereby thou mayst see thy wretchednesse and misery,
Dost thou call Saints Hypocrites and dissemblers, men that judge before the time? Thou fool, Wertenberg thou not as good to suffer the Saints to judge thee now, whereby thou Mayest see thy wretchedness and misery,
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1986
and by faith and speedy repentance prevent that doome, which otherwise they tell thee will come upon thee,
and by faith and speedy Repentance prevent that doom, which otherwise they tell thee will come upon thee,
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1987
as hereafter, when if thou hast not repented, thou shalt never escape that doome and vengeance, to which the Saints shall judge thee? What, wilt thou not suffer them to call a drunkard a drunkard? an adulterer,
as hereafter, when if thou hast not repented, thou shalt never escape that doom and vengeance, to which the Saints shall judge thee? What, wilt thou not suffer them to call a drunkard a drunkard? an adulterer,
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1988
an adulterer? a blasphemer, a blasphemer? a carnall man, a carnall man? a worldly man, a worldly man?
an adulterer? a blasphemer, a blasphemer? a carnal man, a carnal man? a worldly man, a worldly man?
dt n1? dt n1, dt n1? dt j n1, dt j n1? dt j n1, dt j n1?
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1989
It is a pretty observation out of Cyprian, that because Christ did reprove all sorts of religions,
It is a pretty observation out of Cyprian, that Because christ did reprove all sorts of Religions,
pn31 vbz dt j n1 av pp-f jp, d c-acp np1 vdd vvi d n2 pp-f n2,
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1990
and spared none, he reproved the Scribes, the Pharisees, the Lawyers, the Souldiers, &c. and yet doth not reprove the Priests,
and spared none, he reproved the Scribes, the Pharisees, the Lawyers, the Soldiers, etc. and yet does not reprove the Priests,
cc vvd pix, pns31 vvd dt n2, dt np2, dt n2, dt n2, av cc av vdz xx vvi dt n2,
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1991
because they were Judges of the people, not because he durst not, but he would not:
Because they were Judges of the people, not Because he durst not, but he would not:
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1992
If thou revilest the Saints, thou revilest thy Judges. Take heed then, how thou casts the least aspersion upon the Saints;
If thou Revilest the Saints, thou Revilest thy Judges. Take heed then, how thou Cast the least aspersion upon the Saints;
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1993
do not say, they are rash Judges, uncharitable censurers, dissembling hypocrites; for they shall be your Judges.
do not say, they Are rash Judges, uncharitable censurers, dissembling Hypocrites; for they shall be your Judges.
vdb xx vvi, pns32 vbr j n2, j n2, vvg n2; c-acp pns32 vmb vbi po22 n2.
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1994
O that the people would hearken & be admonished in time, to prevent this judgement.
O that the people would harken & be admonished in time, to prevent this judgement.
sy cst dt n1 vmd vvi cc vbi vvn p-acp n1, pc-acp vvi d n1.
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1995
Our Saviour saith, that this is the condemnation, that light is come into the world and men hate it, Joh. 3.19.
Our Saviour Says, that this is the condemnation, that Light is come into the world and men hate it, John 3.19.
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1996
But the children of God, whom God calls the light of the world, these lights are come into the world,
But the children of God, whom God calls the Light of the world, these lights Are come into the world,
p-acp dt n2 pp-f np1, ro-crq np1 vvz dt n1 pp-f dt n1, d n2 vbr vvn p-acp dt n1,
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1997
and men love darknesse more then the light.
and men love darkness more then the Light.
cc n2 vvb n1 av-dc cs dt n1.
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1998
How can the wicked escape damnation, that have so many thousand Judges to condemne them? If the malefactor that is Indicted for murther or felony, cannot escape condemnation, that hath but one Judge to sit upon him:
How can the wicked escape damnation, that have so many thousand Judges to condemn them? If the Malefactor that is Indicted for murder or felony, cannot escape condemnation, that hath but one Judge to fit upon him:
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1999
thou that art a wicked man, living in thy sinnes without Christ, how canst thou escape, that hast so many millions of Saints to judge thee,
thou that art a wicked man, living in thy Sins without christ, how Canst thou escape, that hast so many millions of Saints to judge thee,
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2000
yea from Adam the first, till the last Saint that shall be upon the earth? Surely the wicked shall never escape condemnation: for,
yea from Adam the First, till the last Saint that shall be upon the earth? Surely the wicked shall never escape condemnation: for,
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2001
1. God the Father who judgeth by way of authoritie, he will condemne thee; all judgement cometh originally from him;
1. God the Father who Judgeth by Way of Authority, he will condemn thee; all judgement comes originally from him;
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2002
he that hath often commanded thee to repent, and to come out of thy sinnes, he shall condemne thee,
he that hath often commanded thee to Repent, and to come out of thy Sins, he shall condemn thee,
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2003
because thou hast not obeyed him.
Because thou hast not obeyed him.
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2004
2. God the Sonne, he will judge thee, who judgeth by way of dispensation, Act. 10. First Christ preacheth to thee repentance and remission of sinnes, to which if thou yeeld not,
2. God the Son, he will judge thee, who Judgeth by Way of Dispensation, Act. 10. First christ Preacheth to thee Repentance and remission of Sins, to which if thou yield not,
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2005
then know, that there is a day appointed, wherein he will judge thee.
then know, that there is a day appointed, wherein he will judge thee.
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2006
That Saviour that thou sayest thou desirest, if thou part not with thy lusts, he himselfe will be thy Judge that will condemne thee.
That Saviour that thou Sayest thou Desirest, if thou part not with thy Lustiest, he himself will be thy Judge that will condemn thee.
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2007
3. God the holy Ghost will judge thee;
3. God the holy Ghost will judge thee;
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2008
that Spirit that now strives and wrestles with thee, that suggests good motions into thy heart, that puts thee in minde of repentance, bidding thee leave and forsake thy sinnes,
that Spirit that now strives and wrestles with thee, that suggests good motions into thy heart, that puts thee in mind of Repentance, bidding thee leave and forsake thy Sins,
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2009
and live holily, but if thou wilt not, this Spirit shall judge thee by way of conviction.
and live holily, but if thou wilt not, this Spirit shall judge thee by Way of conviction.
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2010
4. The Word of God shall judge thee, and that by way of forme, it being the platforme, according unto which Christ will judge the whole world.
4. The Word of God shall judge thee, and that by Way of Form, it being the platform, according unto which christ will judge the Whole world.
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2011
Now suppose there be forty prisoners in the Gaole together, one in for murther, another for theft, another for treason, (that man that knows the Law,
Now suppose there be forty Prisoners in the Gaol together, one in for murder, Another for theft, Another for treason, (that man that knows the Law,
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2012
if there be equitie and justice in the Assise) he, I say that knows the Law, knows who shall be hanged,
if there be equity and Justice in the Assize) he, I say that knows the Law, knows who shall be hanged,
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2013
or quartered, or burned, or set free;
or quartered, or burned, or Set free;
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2014
even so, Beloved, that man that looks through the Scriptures, that reads this or that Chapter, this or that sentence, may know that or this man will to hell, if he repent not.
even so, beloved, that man that looks through the Scriptures, that reads this or that Chapter, this or that sentence, may know that or this man will to hell, if he Repent not.
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2015
Say I this of my selfe? or sayes not the Scripture as much? The fearfull, and unbeleeving,
Say I this of my self? or Says not the Scripture as much? The fearful, and unbelieving,
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2016
and all that love and make lies, shall be cast into that lake that burneth with fire and brimstone for ever, Rev. 21.8. By this text will the Lord Iesus come and judge the world:and all that love and make lies, shall be cast into that lake that burns with fire and brimstone for ever, Rev. 21.8. By this text will the Lord Iesus come and judge the world:
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2017
and therefore as for all such as live and dye in their sinnes, we may all know, that they shall be all damn'd in fire & brimstone for ever.
and Therefore as for all such as live and die in their Sins, we may all know, that they shall be all damned in fire & brimstone for ever.
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2018
Hereby I know that all they that make no conscience of idle, vain and earthly speeches,
Hereby I know that all they that make no conscience of idle, vain and earthly Speeches,
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2019
and reproachfull words, they shall give an account for them by this Text, Mat. 12.56. Doth the Scripture say, that all the wicked shall be turned into hell, with all the Nations that forget God? I know it shall be so by that text, Psal. 10. for all things shall be done according to the Scriptures Rom. 2.16. In that day (saith the Apostle) when God shall judge the secrets of men• hearts by Jesus Christ, according to my Gospel ;
and reproachful words, they shall give an account for them by this Text, Mathew 12.56. Does the Scripture say, that all the wicked shall be turned into hell, with all the nations that forget God? I know it shall be so by that text, Psalm 10. for all things shall be done according to the Scriptures Rom. 2.16. In that day (Says the Apostle) when God shall judge the secrets of men• hearts by jesus christ, according to my Gospel;
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2020
that is, just as Gods Ministers preach;
that is, just as God's Ministers preach;
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2021
just as you find it written in the same Scriptures, so will he judge at that day.
just as you find it written in the same Scriptures, so will he judge At that day.
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2022
Beloved, there is never a Text throughout the whole Scripture, that commands you to leave and forsake your sinnes,
beloved, there is never a Text throughout the Whole Scripture, that commands you to leave and forsake your Sins,
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2023
but it shall judge you, if you doe not:
but it shall judge you, if you do not:
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2024
there is not one Text of Scripture, that commands performance of any holy duty, but it shall rise up in judgement against thee, if thou performe it not.
there is not one Text of Scripture, that commands performance of any holy duty, but it shall rise up in judgement against thee, if thou perform it not.
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2025
Doth the Scripture say, Be not drunk with wine, wherein is excesse? Eph. •. 18. It shall judge and condemn the drunkard that drinks excessively.
Does the Scripture say, Be not drunk with wine, wherein is excess? Ephesians •. 18. It shall judge and condemn the drunkard that drinks excessively.
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2026
Doth the Scripture say, Mortifie your members which are upon the earth, fornication, uncleannesse, inordinate affecti•n• evill concupiscence,
Does the Scripture say, Mortify your members which Are upon the earth, fornication, uncleanness, inordinate affecti•n• evil concupiscence,
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2027
and covetousnesse, which is Idolatry ? Col. 3.5.and covetousness, which is Idolatry? Col. 3.5.
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2028
If notwithstanding these sinnes live in thee this Text shall rise up and condemne thee to hell.
If notwithstanding these Sins live in thee this Text shall rise up and condemn thee to hell.
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2029
Doth the text say, That the fathers to the children shall make known Gods truth, Esa. 28.9. Eph. 6.4. Parents bring up your children in the nurture and information of the Lord ? It shall rise up in judgement and condemne those parents that have not instructed their children to feare God.
Does the text say, That the Father's to the children shall make known God's truth, Isaiah 28.9. Ephesians 6.4. Parents bring up your children in the nurture and information of the Lord? It shall rise up in judgement and condemn those Parents that have not instructed their children to Fear God.
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Doth the tex say, Thou shalt teach the word of God unto thy children and that thou shalt tal•e of it when thou sittest in thy house,
Does the tex say, Thou shalt teach the word of God unto thy children and that thou shalt tal•e of it when thou Sittest in thy house,
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2031
and when thou go•st by the way, when thou liest down, and when thou risest up ? Deut. 6.7.and when thou go•st by the Way, when thou liest down, and when thou risest up? Deuteronomy 6.7.
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2032
It shall judge thee, because thou makest no conscience of holy conference. All these and the like Texts of Scripture, shall rise up and stand in rank to condemne thee, that hast not swayed thy heart,
It shall judge thee, Because thou Makest no conscience of holy conference. All these and the like Texts of Scripture, shall rise up and stand in rank to condemn thee, that hast not swayed thy heart,
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2033
and framed thy life according to the Scriptures.
and framed thy life according to the Scriptures.
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5. All the Ministers of God shall sit as Justices in common (from the first Preacher of righteousnesse unto the last.) Moses shall judge thee, Joshua, David, Esay, Jeremy, Hosea, Daniel, Paul, Peter, &c. they shall all judge you:
5. All the Ministers of God shall fit as Justices in Common (from the First Preacher of righteousness unto the last.) Moses shall judge thee, joshua, David, Isaiah, Jeremiah, Hosea, daniel, Paul, Peter, etc. they shall all judge you:
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2035
just as Gods Ministers judge you here, so will God;
just as God's Ministers judge you Here, so will God;
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2036
he will take all their Sermons, and clap them upon the heads of all rebellious hearers,
he will take all their Sermons, and clap them upon the Heads of all rebellious hearers,
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2037
and so damn them for ever. Lastly, The Saints shall judge you;
and so damn them for ever. Lastly, The Saints shall judge you;
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2038
yea, all the Saints from one end of the world to the other, they shall assist the just Judge of heaven & earth,
yea, all the Saints from one end of the world to the other, they shall assist the just Judge of heaven & earth,
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2039
and they shall be interpretive Judges.
and they shall be interpretive Judges.
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2040
Beloved how can the wicked escape condemnation, that have so many thousands of Judges, so many thousand exhortations and reproofes,
beloved how can the wicked escape condemnation, that have so many thousands of Judges, so many thousand exhortations and reproofs,
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2041
so many thousand admonitions and invitations, so many thousand mercies & proffers of Christ? When God the Father, Sonne,
so many thousand admonitions and invitations, so many thousand Mercies & proffers of christ? When God the Father, Son,
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2042
and holy Ghost, shall judge them, when heaven and all the Angels in heaven, and all the Saints on earth, shall judge them,
and holy Ghost, shall judge them, when heaven and all the Angels in heaven, and all the Saints on earth, shall judge them,
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2043
and condemne them? How canst thou escape? Is there never a drunkard in this congregation? Is there never a swearer? never a prophane person? never a mocker? never a railer in this towne, that refuseth to hearken to the word? The men of Niniveh shall rise up in judgement against them,
and condemn them? How Canst thou escape? Is there never a drunkard in this congregation? Is there never a swearer? never a profane person? never a mocker? never a railer in this town, that Refuseth to harken to the word? The men of Nineveh shall rise up in judgement against them,
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2044
and condemne them, because they still live in their sinnes, notwithstanding they have had not three dayes preaching,
and condemn them, Because they still live in their Sins, notwithstanding they have had not three days preaching,
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2045
nor fortie dayes space onely for repentance, but many years of grace calling upon them.
nor fortie days Molle only for Repentance, but many Years of grace calling upon them.
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2046
The Queen of Sheba shall condemne many that live in these sinnes, who went many hundred miles to hear the wisedome of Solomon (for going and comming, it was well-nigh two thousand miles) but you have the word of Christ preached in your eares,
The Queen of Sheba shall condemn many that live in these Sins, who went many hundred miles to hear the Wisdom of Solomon (for going and coming, it was well-nigh two thousand miles) but you have the word of christ preached in your ears,
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2047
and saying, the Kingdom of God is come among you;
and saying, the Kingdom of God is come among you;
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2048
but you will scarce step out of your dores to receive it, or take any paines for it.
but you will scarce step out of your doors to receive it, or take any pains for it.
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2049
This one woman shall judge them. There will be no way for the wicked to put off their judgement:
This one woman shall judge them. There will be no Way for the wicked to put off their judgement:
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2050
then the sonnes of Eli shall have none to advocate between God and them, none to cloke or cover their wickednesse;
then the Sons of Eli shall have none to advocate between God and them, none to cloak or cover their wickedness;
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2051
they shall then have no excuses for themselves: for would they excuse themselves? the Saints shall judge them:
they shall then have no excuses for themselves: for would they excuse themselves? the Saints shall judge them:
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2052
would they send out excuses? the Saints shall cut them off. Would they in the first place say, Alas!
would they send out excuses? the Saints shall Cut them off. Would they in the First place say, Alas!
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I was ignorant, I knew not how to pray, or to read, or to meditate on the Scriptures, nor to chatechize my family;
I was ignorant, I knew not how to pray, or to read, or to meditate on the Scriptures, nor to chatechize my family;
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2054
I was dull and blockish to conceive such points as were taught me;
I was dull and blockish to conceive such points as were taught me;
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2055
and if I did live in sinne, it was ignorance that taught it me, I was never book-learned? Saith Augustine, this Ignoramus that was as ignorant and as little book-learned as thou, he eschewed those sinnes that thou livest in, got the anointing of Gods Spirit to anoint his eyes, to see and know the things of God which thou hast neglected to get; he shall condemne thee.
and if I did live in sin, it was ignorance that taught it me, I was never book-learned? Says Augustine, this Ignoramus that was as ignorant and as little book-learned as thou, he Eschewed those Sins that thou Livest in, god the anointing of God's Spirit to anoint his eyes, to see and know the things of God which thou hast neglected to get; he shall condemn thee.
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A second excuse is poverty. I have no means to live on; if I should run after Sermons, I should beg my bread:
A second excuse is poverty. I have no means to live on; if I should run After Sermons, I should beg my bred:
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I have a great charge to keep, and nothing but my labour to maintaine them: and therefore I cannot spare time for meditation ;
I have a great charge to keep, and nothing but my labour to maintain them: and Therefore I cannot spare time for meditation;
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I have no while to study the Scriptures, to pray and to mourn for my sins, and to get grace.
I have no while to study the Scriptures, to pray and to mourn for my Sins, and to get grace.
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Well, the poore Cobler that liveth next doore to Saint Anthony, shall rise up and condemn thee;
Well, the poor Cobbler that lives next door to Saint Anthony, shall rise up and condemn thee;
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hee was as poore as thou, and had as great a charge to keep as thou:
he was as poor as thou, and had as great a charge to keep as thou:
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yet hee mourned and wept, he got grace, and hee set time apart for prayer, reading, meditation, holy conference;
yet he mourned and wept, he god grace, and he Set time apart for prayer, reading, meditation, holy conference;
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he shall judge and condemn thee. Thirdly, they shall have no excuse by imployment ;
he shall judge and condemn thee. Thirdly, they shall have no excuse by employment;
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I am a servant, I am commanded to doe this or that I find so much businesse to follow, that I cannot find any time for such things.
I am a servant, I am commanded to do this or that I find so much business to follow, that I cannot find any time for such things.
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Another saith, I have great imployments, I have many Irons in the fire, and therefore God, I hope, will be mercifull unto me.
another Says, I have great employments, I have many Irons in the fire, and Therefore God, I hope, will be merciful unto me.
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Well then, Cornelius that had as many and as great imployments as thou, and Eleazar ( Abrahams servant) who was a servant as well as thou,
Well then, Cornelius that had as many and as great employments as thou, and Eleazar (Abrahams servant) who was a servant as well as thou,
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yet in as much as they walked with God, and waited upon him in his ordinances, they shall judge thee.
yet in as much as they walked with God, and waited upon him in his ordinances, they shall judge thee.
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Fourthly, they shall have no excuse from their callings and trades, I am an Inne-keeper, and if I should not suffer drinking, and swearing, and gaming, I should not live.
Fourthly, they shall have no excuse from their callings and trades, I am an Innkeeper, and if I should not suffer drinking, and swearing, and gaming, I should not live.
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Another saith, I am a tradesman & if I should ask at first just so much as I could take, I should never bring customers to my price,
another Says, I am a tradesman & if I should ask At First just so much as I could take, I should never bring customers to my price,
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and so I should not live of my trade. Well, Rahab was an Inne-keeper, as well as thou, and yet shee lived by faith,
and so I should not live of my trade. Well, Rahab was an Innkeeper, as well as thou, and yet she lived by faith,
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and did not suffer such wickednesse in her house. So may a tradesman, that had the same trade, and the same imployment with thee,
and did not suffer such wickedness in her house. So may a tradesman, that had the same trade, and the same employment with thee,
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and as great a trade as thou, and yet have avoided these sinnes and evils that thou fallest into: they shall judge thee.
and as great a trade as thou, and yet have avoided these Sins and evils that thou Fallest into: they shall judge thee.
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Fifthly, they shall have no excuse from the times they live in. Alas (saith one) I live in wretched times, all the world is given to sinne.
Fifthly, they shall have no excuse from the times they live in. Alas (Says one) I live in wretched times, all the world is given to sin.
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Therefore if I should be so strict and precise in my wayes, if I should run after Sermons, pray, sing Psalmes &c. all the world would be against me.
Therefore if I should be so strict and precise in my ways, if I should run After Sermons, pray, sing Psalms etc. all the world would be against me.
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There are no Professors of religion but are reproached and miscalled I should lose all my friends, I should be hated and opposed;
There Are no Professors of Religion but Are reproached and miscalled I should loose all my Friends, I should be hated and opposed;
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yea, it may be (the time beeing such I should be accused to Councels, and have my life questioned;
yea, it may be (the time being such I should be accused to Counsels, and have my life questioned;
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there is nothing but disgrace and reproach and persecution; wherefore I was afraid, and did dispense with my conscience. Ah wretch!
there is nothing but disgrace and reproach and persecution; Wherefore I was afraid, and did dispense with my conscience. Ah wretch!
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that man that lived in those wicked times in the same town with thee that had the same hatred and reproach that thou wast afraid of, that hath endured all the rebukes of Christ that thou wast ashamed of,
that man that lived in those wicked times in the same town with thee that had the same hatred and reproach that thou wast afraid of, that hath endured all the rebukes of christ that thou wast ashamed of,
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yet he went on, and continued unto the end; he shall judge thee.
yet he went on, and continued unto the end; he shall judge thee.
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The use is for the just reproof of many of the Saints of God, because they are not so circumspect and watchfull over their wayes, as they ought.
The use is for the just reproof of many of the Saints of God, Because they Are not so circumspect and watchful over their ways, as they ought.
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Dost thou judge others (saith the Apostle) and yet dost the same things thy selfe? Rom. 2.2.Dost thou judge Others (Says the Apostle) and yet dost the same things thy self? Rom. 2.2.
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So may I say to all such, Will you give way to sinne? will you suffer your lusts and corruptions to sway you,
So may I say to all such, Will you give Way to sin? will you suffer your Lustiest and corruptions to sway you,
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and not endeavour to root out or kill them rather? How wilt thou then judge the world? How wilt thou then be able to rise up in judgement against the wicked, to judge them for such sinnes wherein thou allowest and livest thy selfe? Surely God will never account thee for a Saint, if he cannot judge the world by thee.
and not endeavour to root out or kill them rather? How wilt thou then judge the world? How wilt thou then be able to rise up in judgement against the wicked, to judge them for such Sins wherein thou allowest and Livest thy self? Surely God will never account thee for a Saint, if he cannot judge the world by thee.
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Oh this should rent the heart and bowels of those that go for Christians, that go for Saints,
O this should rend the heart and bowels of those that go for Christians, that go for Saints,
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yet live not as the Saints should live. If God cannot take thee, and judge the world by thee;
yet live not as the Saints should live. If God cannot take thee, and judge the world by thee;
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if he cannot take thy life, and judge the life of all Pagans, Infidels, all luke-warm earthly,
if he cannot take thy life, and judge the life of all Pagans, Infidels, all lukewarm earthly,
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and secure sinners, he will not account thee for a Saint. This then first condemnes all unholinesse in the lives of them that be Saints.
and secure Sinners, he will not account thee for a Saint. This then First condemns all unholiness in the lives of them that be Saints.
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Beloved, if we did but live like the Saints of God in holinesse and purity in the wayes of God, the Lord would put such splendor and glory upon us, that would even daunt the very face of our enemies,
beloved, if we did but live like the Saints of God in holiness and purity in the ways of God, the Lord would put such splendour and glory upon us, that would even daunt the very face of our enemies,
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and make them stand amazed at Saints.
and make them stand amazed At Saints.
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But it is the contrary with us, the glory of God is departed from us, Spain, France, and other Nations fear us not:
But it is the contrary with us, the glory of God is departed from us, Spain, France, and other nations Fear us not:
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Why? The righteousnesse and purity of Religion is departed from us.
Why? The righteousness and purity of Religion is departed from us.
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For you shall have a Saint come into the company of a wicked man, and yet the swearer will not be afraid to swear before him:
For you shall have a Saint come into the company of a wicked man, and yet the swearer will not be afraid to swear before him:
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the drunkard will not be afraid to bee drunk before him: the filthy speaker will not be afraid to utter rotten speeches before him:
the drunkard will not be afraid to be drunk before him: the filthy speaker will not be afraid to utter rotten Speeches before him:
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the lier will not be afraid to lie before him:
the liar will not be afraid to lie before him:
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the worldly man will not be afraid to discover his vanities before him by his carnall and filthy conference.
the worldly man will not be afraid to discover his vanities before him by his carnal and filthy conference.
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Beloved, all this is, because the Saints have lost their glory;
beloved, all this is, Because the Saints have lost their glory;
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if they did live as Saints ought to live, the wicked would tremble to work wickednesse before them.
if they did live as Saints ought to live, the wicked would tremble to work wickedness before them.
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Though a wicked man be a drunkard, and abuse the good creatures of God when no Saint is in his company,
Though a wicked man be a drunkard, and abuse the good creatures of God when no Saint is in his company,
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yet if a Saint were present, he would tremble, and not dare to do it. Though he were a swearer, a filthy talker, a vain worldling amongst his companions ;
yet if a Saint were present, he would tremble, and not Dare to do it. Though he were a swearer, a filthy talker, a vain worldling among his Sodales;
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yet if he come in the Saints company, and the Saints stand in Gods counsell, then would the wicked tremble and quake to do such things:
yet if he come in the Saints company, and the Saints stand in God's counsel, then would the wicked tremble and quake to do such things:
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then would they lick in their tongues, and not dare to speak such blasphemous oathes, such vain and unprofitable words, filthie lies and flanders.
then would they lick in their tongues, and not Dare to speak such blasphemous Oaths, such vain and unprofitable words, filthy lies and flanders.
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It is said of those that gladly received the Apostles words, and were added to the Church, that the fear of them came upon the world, Acts 2.41.
It is said of those that gladly received the Apostles words, and were added to the Church, that the Fear of them Come upon the world, Acts 2.41.
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What, did the Disciples go with swords and guns, &c. to keep men in awe thereby? No, they continued in the Apostles doctrine and fellowship, and did live according thereto,
What, did the Disciples go with swords and guns, etc. to keep men in awe thereby? No, they continued in the Apostles Doctrine and fellowship, and did live according thereto,
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and this made all the world afraid of them.
and this made all the world afraid of them.
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Secondly, this condemnes the little difference that is betwixt the wicked of the world, and some Sainis in their lives and manners :
Secondly, this condemns the little difference that is betwixt the wicked of the world, and Some Sainis in their lives and manners:
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Beloved, is there so little difference between the Judge and the prisoners, that any one need to come and say, I pray you Sir, shew me which is the Judge,
beloved, is there so little difference between the Judge and the Prisoners, that any one need to come and say, I pray you Sir, show me which is the Judge,
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and which is the malefactor? Is there not a plaine difference both in the apparell and carriage? The one is in rich apparell,
and which is the Malefactor? Is there not a plain difference both in the apparel and carriage? The one is in rich apparel,
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and the other in stinking and filthy cloathes, having his hands manicled, or his legges chained.
and the other in stinking and filthy clothes, having his hands manacled, or his legs chained.
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But it is to be feared, that many of the Saints have neglected holinesse and purity in their carriage and actions which they performe, that one can hardly tell which is a Saint, and which is a reprobate.
But it is to be feared, that many of the Saints have neglected holiness and purity in their carriage and actions which they perform, that one can hardly tell which is a Saint, and which is a Reprobate.
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If a man deale with a Saint, and deale with a wicked man, he seeth no difference between them.
If a man deal with a Saint, and deal with a wicked man, he sees no difference between them.
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Let a Saint do any action, either pray, hear, or conferre, let a wicked man do the like, there is such deadnes, such carnality, such worldly-mindednesse, such luke-warmnesse of affection, that one can hardly tell which is the Saint and which is the hypocrite.
Let a Saint do any actium, either pray, hear, or confer, let a wicked man do the like, there is such deadness, such carnality, such Worldly-mindedness, such lukewarmness of affection, that one can hardly tell which is the Saint and which is the hypocrite.
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Beloved, if the Saints did live like Saints, there would be as plaine a difference between a Saint and a wicked man, in their lives and behaviour,
beloved, if the Saints did live like Saints, there would be as plain a difference between a Saint and a wicked man, in their lives and behaviour,
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as is hetwixt the Judge and the Rogue that is to be judged by him.
as is hetwixt the Judge and the Rogue that is to be judged by him.
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Hast thou not con•dered my servant Iob ▪ (saith God) how that there is none like him in all the earth? Iob 1.4.8.Hast thou not con•dered my servant Job ▪ (Says God) how that there is none like him in all the earth? Job 1.4.8.
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If a man come to be a Saint indeed, there is never a wicked man in the Town and Countrey, that lives and doth as he doth,
If a man come to be a Saint indeed, there is never a wicked man in the Town and Country, that lives and does as he does,
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and walks as he walks, nor prayes as he prayes, nor hears the word as he hears it,
and walks as he walks, nor prays as he prays, nor hears the word as he hears it,
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nor that conferres or meditates as he doth, that beleeves and repents as he doth, that strives against his lusts as he doth:
nor that confers or meditates as he does, that believes and repents as he does, that strives against his Lustiest as he does:
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there is none like him in all the world. Thirdly, it condemnes the scandalousnesse of many Professors in their behaviours and actions.
there is none like him in all the world. Thirdly, it condemns the scandalousness of many Professors in their behaviours and actions.
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Oh how do wicked men insult and exclaim hereupon, to see a Professor led away and overcome by some lust!
O how do wicked men insult and exclaim hereupon, to see a Professor led away and overcome by Some lust!
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What (say they) are these they that are led by the Spirit of God? Are these your devout men? why, they can covet and scrape as well as others;
What (say they) Are these they that Are led by the Spirit of God? are these your devout men? why, they can covet and scrape as well as Others;
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they can cousen and lie as well as others.
they can Cousin and lie as well as Others.
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I, those that are your great Professors, and hot spurres, they are as covetous, as worldly,
I, those that Are your great Professors, and hight spurs, they Are as covetous, as worldly,
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as cruell as others, though they will not be drunk, nor swear, yet they will cousen and lie, as well as others.
as cruel as Others, though they will not be drunk, nor swear, yet they will Cousin and lie, as well as Others.
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The consideration whereof made the Prophets heart to bleed in him, and to pray, Oh purge me from my murder and adultery,
The consideration whereof made the prophets heart to bleed in him, and to pray, O purge me from my murder and adultery,
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and all other my secret sinnes, lest I cast mire and dirt in the faces of thy children, causing them to beare the reproaches of my sinnes.
and all other my secret Sins, lest I cast mire and dirt in the faces of thy children, causing them to bear the Reproaches of my Sins.
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Oh let not those that seeke thee, be ashamed for my sake, Psal. 69. For thy sake that livest scandalously and offensively,O let not those that seek thee, be ashamed for my sake, Psalm 69. For thy sake that Livest scandalously and offensively,
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for thy sake that livest covetously and scraping after the world, that art so unjust in thy dealings and promises, mire and dirt, scandals and reproaches are cast upon the children.
for thy sake that Livest covetously and scraping After the world, that art so unjust in thy dealings and promises, mire and dirt, scandals and Reproaches Are cast upon the children.
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For thy loosenesse, yea for thy carnall liberty it is that the true professors of Religion are reproached, suspected,
For thy looseness, yea for thy carnal liberty it is that the true professors of Religion Are reproached, suspected,
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and hardly censured in the world.
and hardly censured in the world.
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What did Jacob when he was to walk with the people of the Land? Gen. 35.5.6. he purged his house, and (saith the text) the terror of God was upon all the Cities, hee made them all to tremble at him.
What did Jacob when he was to walk with the people of the Land? Gen. 35.5.6. he purged his house, and (Says the text) the terror of God was upon all the Cities, he made them all to tremble At him.
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I tell you, all the wicked in Ashford would tremble at the Professors that live therein,
I tell you, all the wicked in Ashford would tremble At the Professors that live therein,
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if they did live and carry themselves like Saints indeed. Oh if all those that did professe themselves to be Christians, were Christians indeed;
if they did live and carry themselves like Saints indeed. O if all those that did profess themselves to be Christians, were Christians indeed;
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and that professe themselves to be Saints, were Saints indeed, living in the power and sanctification of holinesse;
and that profess themselves to be Saints, were Saints indeed, living in the power and sanctification of holiness;
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then men would say of themselves, of a truth God is in these men, Christ dwels in them,
then men would say of themselves, of a truth God is in these men, christ dwells in them,
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and the Spirit of God leads and governs them indeed.
and the Spirit of God leads and governs them indeed.
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If thou wouldst judge the world, take heed so as the world judgeth thee, and so thou with the world be condemned eternally.
If thou Wouldst judge the world, take heed so as the world Judgeth thee, and so thou with the world be condemned eternally.
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It is said that Herod feared John, because he• was a just man, Mark 6.23.
It is said that Herod feared John, Because he• was a just man, Mark 6.23.
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So if all thy neighbours did know that thou wert a just man, a holy and conscionable man in all thy wayes,
So if all thy neighbours did know that thou Wertenberg a just man, a holy and conscionable man in all thy ways,
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and in all thy actions, and that cannot indure swearing, lying, and deceit;
and in all thy actions, and that cannot endure swearing, lying, and deceit;
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but did see that thou wast just, and one that feared God truly, they would all fear thee.
but did see that thou wast just, and one that feared God truly, they would all Fear thee.
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THE PUNISHMENT Of Unworthy COMMUNICANTS At the TABLE of the LORD: DELIƲERED In a SERMON Preached, Decemb. 7. 1628.
THE PUNISHMENT Of Unworthy COMMUNICANTS At the TABLE of the LORD: DELIƲERED In a SERMON Preached, December 7. 1628.
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By that vigilant and painfull Minister of the Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
By that vigilant and painful Minister of the Word, WILLIAM FENNER, BED Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
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London, Printed by T.R. and E.M. for J.S. London, Printed by T.R. and E.M. for JESUS
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A SERMON OF Mr. WILLIAM FENNERS Upon this ensuing Text. 1 COR. 11.30. For this cause many are weak and sick among you and many sleep.
A SERMON OF Mr. WILLIAM FENNERS Upon this ensuing Text. 1 COR. 11.30. For this cause many Are weak and sick among you and many sleep.
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THE Apostle in this Chapter taxeth two abuses which were then amongst the Corinthians: First, the unseemly habit of women in the Congregation, from the first ver. to the 17. Secondly, the prophane usage of the holy Communion, both of men and women, from the 17. verse to the end of the Chapter:
THE Apostle in this Chapter Taxes two Abuses which were then among the Corinthians: First, the unseemly habit of women in the Congregation, from the First for. to the 17. Secondly, the profane usage of the holy Communion, both of men and women, from the 17. verse to the end of the Chapter:
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And herein, from the 23. verse to the end of the 25. he sets down the Institution of the Lords Supper;
And herein, from the 23. verse to the end of the 25. he sets down the Institution of the lords Supper;
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and thence raised a point of Doctrine.
and thence raised a point of Doctrine.
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That whosoever would come to this holy Communion, they must examine themselves, that so they may come worthily ;
That whosoever would come to this holy Communion, they must examine themselves, that so they may come worthily;
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else it were better that they never came. So we read in the 28. verse;
Else it were better that they never Come. So we read in the 28. verse;
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But let a man examine himself, and so let him eat of that Bread and drink of that Cup: But let a man examine himself, and so let him eat of that Bred and drink of that Cup:
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As if the Apostle had said, Unlesse a man examine himself, and search his own heart,
As if the Apostle had said, Unless a man examine himself, and search his own heart,
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and find out his sinnes, and dive into the secrets of his soul, to bring out his hidden corruptions, confessing them and judging himselfe for them before the Lord, let him never presume to come unto this holy Sacrament.
and find out his Sins, and dive into the secrets of his soul, to bring out his hidden corruptions, confessing them and judging himself for them before the Lord, let him never presume to come unto this holy Sacrament.
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And then he proves it by three Reasons. The first is taken from the end of the Sacrament ;
And then he Proves it by three Reasons. The First is taken from the end of the Sacrament;
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for it is the remembrance of the death and passion of Christ:
for it is the remembrance of the death and passion of christ:
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so it is in the 26. verse, So oft as you eate of this Bread and Drink of this Cup, you show forth the Lords death till he come.
so it is in the 26. verse, So oft as you eat of this Bred and Drink of this Cup, you show forth the lords death till he come.
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It is a reason that the men of this world are not acquainted withall, and therefore it was a good wish of a Reverend Father, that the Sacrament should never be ministred,
It is a reason that the men of this world Are not acquainted withal, and Therefore it was a good wish of a Reverend Father, that the Sacrament should never be ministered,
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but there should be a Sermon, to teach men the nature of it, and to instruct them in the Mystery thereof.
but there should be a Sermon, to teach men the nature of it, and to instruct them in the Mystery thereof.
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Wee approach unto the Sacrament hand over head, living in our sinnes, not showing by our coming, that Christ is dead;
we approach unto the Sacrament hand over head, living in our Sins, not showing by our coming, that christ is dead;
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we say, and we professe that Christ died for our sinnes, and yet notwithstaning our sinnes live in us,
we say, and we profess that christ died for our Sins, and yet notwithstanding our Sins live in us,
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as if Christ had not died for us, or as if we would proclaime, that his death hath had no effect in us.
as if christ had not died for us, or as if we would proclaim, that his death hath had no Effect in us.
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For were we dead with Christ, then sin and the living occasions of sinne, would be dead in us also.
For were we dead with christ, then since and the living occasions of sin, would be dead in us also.
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My Beloved, we should never come to this Sacrament, but we should shew forth the Lords death thereby, that is, that Christ is dead (or, rather died) for sinne,
My beloved, we should never come to this Sacrament, but we should show forth the lords death thereby, that is, that christ is dead (or, rather died) for sin,
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and that sinne is also dead in us.
and that sin is also dead in us.
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The second reason is taken from the damned wrong wee offer unto Christ, if we come in our sinnes,
The second reason is taken from the damned wrong we offer unto christ, if we come in our Sins,
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for we are guilty of the body and bloud of Christ, as it is in the 27. verse;
for we Are guilty of the body and blood of christ, as it is in the 27. verse;
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nay, thou sinnest against the Lord Jesus Christ not a jot lesse, then Pilat that condemned him,
nay, thou Sinnest against the Lord jesus christ not a jot less, then Pilat that condemned him,
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then Judas that betrayed him, and the Jewes that cryed out, Crucifie him, crucifie him ;
then Judas that betrayed him, and the Jews that cried out, Crucify him, crucify him;
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yea, thou art as much guilty, as if thy own hand in thy own person had been imbrued in his bloud.
yea, thou art as much guilty, as if thy own hand in thy own person had been imbrued in his blood.
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Now we know it is a horrible sin to be guilty of the bloud and murther of an ordinary man, yea of a very rogue;
Now we know it is a horrible since to be guilty of the blood and murder of an ordinary man, yea of a very rogue;
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how much more is it a great and fearfull sin to be guilty of the body and bloud of the Lord Iesus Christ, the onely and etrnall Son of God? yet comest thou to this holy Communion,
how much more is it a great and fearful since to be guilty of the body and blood of the Lord Iesus christ, the only and etrnall Son of God? yet Comest thou to this holy Communion,
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and bringest no lesse then the guilt of the body and bloud of Christ upon thy soule?
and bringest not less then the guilt of the body and blood of christ upon thy soul?
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The third Reason is taken from the wofull wrong and injury that man brings upon his own soule, that comes unpreparedly without examination of himself ;
The third Reason is taken from the woeful wrong and injury that man brings upon his own soul, that comes unpreparedly without examination of himself;
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in the 20. verse, he eateth and drinketh his own damnation ;
in the 20. verse, he Eateth and Drinketh his own damnation;
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that is, he maketh him selfe guilty of, and liable to the same vengeance that the crucifiers of Christ had inflicted on them Good had it been for that man (saith Christ of Judas ) if that he had never been born :
that is, he makes him self guilty of, and liable to the same vengeance that the crucifiers of christ had inflicted on them Good had it been for that man (Says christ of Judas) if that he had never been born:
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So may I say, Good had it been for that man and that woman, if they had never been born, who come unworthily unto rhe Table of the Lord;
So may I say, Good had it been for that man and that woman, if they had never been born, who come unworthily unto rhe Table of the Lord;
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for when they eat of that Bread they eate their owne bane; and when they drink of that Cup, they drink their own damnation.
for when they eat of that Bred they eat their own bane; and when they drink of that Cup, they drink their own damnation.
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Then cometh he to make some uses of this point;
Then comes he to make Some uses of this point;
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and first he condemns those that as they come, so they goe away from the Sacrament ;
and First he condemns those that as they come, so they go away from the Sacrament;
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no more holy, no more gracious then before; but as they come in their sins, so they goe away in their sins;
no more holy, no more gracious then before; but as they come in their Sins, so they go away in their Sins;
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they came drunkards, and they goe away drunkards; they came worldlings, and they goe away worldlings;
they Come drunkards, and they go away drunkards; they Come worldlings, and they go away worldlings;
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they came mockers, and they goe away mockers:
they Come mockers, and they go away mockers:
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they came in theit wrath, anger, malice, deadnesse, hypocrisie, and luke-warmnesse and so they go away, still never the better,
they Come in theit wrath, anger, malice, deadness, hypocrisy, and lukewarmness and so they go away, still never the better,
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but living in them as they did before: As in the 17. verse.
but living in them as they did before: As in the 17. verse.
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You come together (saith the Apostle) not for the better, but for the worse :You come together (Says the Apostle) not for the better, but for the Worse:
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Whereas if they would have come worthily, they should have gone away the better, they should have received more grace and holinesse •o walk with God, more power and strength against sin, and corruption;
Whereas if they would have come worthily, they should have gone away the better, they should have received more grace and holiness •o walk with God, more power and strength against since, and corruption;
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yea, the Lord would have ratified and confirmed his Covenant with them;
yea, the Lord would have ratified and confirmed his Covenant with them;
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whereas living in contention, and not coming with preparation, they grow the worse by the Sacrament.
whereas living in contention, and not coming with preparation, they grow the Worse by the Sacrament.
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The Corinthians thought that the Apostle would have praised them for their coming to Church, and receiving the Sacrament:
The Corinthians Thought that the Apostle would have praised them for their coming to Church, and receiving the Sacrament:
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Shall I praise you? in this (saith the Apostle) I praise you not, Shall I praise you? in this (Says the Apostle) I praise you not,
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Secondly, He makes an use of terror against all those that dare come in their sinnes unto this holy Sacrament of the Lord ;
Secondly, He makes an use of terror against all those that Dare come in their Sins unto this holy Sacrament of the Lord;
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for that man that commeth in his sinnes unto the Table of the Lord, 1. though he may think he receives the communion, yet he doth not:
for that man that comes in his Sins unto the Table of the Lord, 1. though he may think he receives the communion, yet he does not:
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for this is not the Table of the Lord, but the Table of Devils. It is true, thou receivest the Sacrament of the body and bloud of Christ;
for this is not the Table of the Lord, but the Table of Devils. It is true, thou receivest the Sacrament of the body and blood of christ;
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hut yet comming in thy sinnes, thou receivest not his body and bloud, as of a Saviour to save thee from thy sinnes:
hut yet coming in thy Sins, thou receivest not his body and blood, as of a Saviour to save thee from thy Sins:
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Indeed thou receivest the body and bloud of Christ sacramentally;
Indeed thou receivest the body and blood of christ sacramentally;
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but it is as the Iudge to condemne thee unto the pit of destruction, for thy damned Impudency in coming so unworthily unto this holy Sacrament.
but it is as the Judge to condemn thee unto the pit of destruction, for thy damned Impudence in coming so unworthily unto this holy Sacrament.
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For that man cannot eate the body of Christ, that is not a member of Christ;
For that man cannot eat the body of christ, that is not a member of christ;
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therefore thou must be a limbe of Christ, if ever thou wilt receive worthily.
Therefore thou must be a limb of christ, if ever thou wilt receive worthily.
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2. If a man come unto the Sacrament, and come in his sinnes, he cometh to his own destruction :
2. If a man come unto the Sacrament, and come in his Sins, he comes to his own destruction:
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for though it be a sweet banquet for to refresh an humble and weary soule,
for though it be a sweet banquet for to refresh an humble and weary soul,
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and to make it walk more cheerfully in the wayes of God all the dayes of his life:
and to make it walk more cheerfully in the ways of God all the days of his life:
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yet he that commeth unto it in his sinnes, and receiveth it in his uncleannesse, speedeth thereby his own damnation,
yet he that comes unto it in his Sins, and receives it in his uncleanness, speedeth thereby his own damnation,
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and receiveth it as his viaticum to hell.
and receives it as his viaticum to hell.
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The Apostle compares Baptisme to the red Sea, 1. Cor. 10. from which place Chrysostome saith, that as the red Sea was a way for the Israelites to passe through to Canaan,
The Apostle compares Baptism to the read Sea, 1. Cor. 10. from which place Chrysostom Says, that as the read Sea was a Way for the Israelites to pass through to Canaan,
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so it was as a grave to swallow up the Egyptians to their destruction:
so it was as a grave to swallow up the egyptians to their destruction:
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So the Lords Supper is as a grave or open pit whereby many plunge themselves into eternall destruction but as a chariot to the godly to carry them to heaven.
So the lords Supper is as a grave or open pit whereby many plunge themselves into Eternal destruction but as a chariot to the godly to carry them to heaven.
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Thirdly, by comming in thy sinnes, thou makest thy self liable to Gods temporary plagues and judgements ;
Thirdly, by coming in thy Sins, thou Makest thy self liable to God's temporary plagues and Judgments;
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as appeares in my Text, For this cause many are sick and weak among you,
as appears in my Text, For this cause many Are sick and weak among you,
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and many are fallen asleep, [ For this cause ] which is not one•y a note of conclusion, but of the cause:and many Are fallen asleep, [ For this cause ] which is not one•y a note of conclusion, but of the cause:
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For this cause, namely, because they examine not themselves, but come in their sinnes and receive it unworthily. One man hath a disease in his body, that he liveth not out halfe his dayes;For this cause, namely, Because they examine not themselves, but come in their Sins and receive it unworthily. One man hath a disease in his body, that he lives not out half his days;
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another sick and weak neer unto death; a third is fallen asleep.
Another sick and weak near unto death; a third is fallen asleep.
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Wherefore? why (saith the Apostle) for this cause of receiving unworthily the Sacrament of the Lords Supper.
Wherefore? why (Says the Apostle) for this cause of receiving unworthily the Sacrament of the lords Supper.
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Fourthly, for instruction, that because the people of God as well as wicked men, are guilty of unworthy comming to the Lords Table,
Fourthly, for instruction, that Because the people of God as well as wicked men, Are guilty of unworthy coming to the lords Table,
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therefore he exhorts them, that if they would not have the Lord judge them, that they would judge themselves, as in the 31. verse.
Therefore he exhorts them, that if they would not have the Lord judge them, that they would judge themselves, as in the 31. verse.
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For if wee would judge ourselves, we should not be judged of the Lord. If we would sit down and search our own hearts and trie our own spirits,For if we would judge ourselves, we should not be judged of the Lord. If we would fit down and search our own hearts and try our own spirits,
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and pry into our bosomes, and out with our old corruptions, and unclean lusts and enter into a new covenant with God, of holy walking before him for after time,
and pry into our bosoms, and out with our old corruptions, and unclean Lustiest and enter into a new Covenant with God, of holy walking before him for After time,
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if we would thus judge and condemne our selves, and mortifie our sinnes, comming with grace un•o this holy banquet,
if we would thus judge and condemn our selves, and mortify our Sins, coming with grace un•o this holy banquet,
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then we might come with comfort unto this blessed Sacrament, assuring our selves that wee shall escape the judgment of the Lord.
then we might come with Comfort unto this blessed Sacrament, assuring our selves that we shall escape the judgement of the Lord.
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For those of the Corinthians whom God struck with sicknesse, weaknesse, and death, it was to instruct others that are well and in health, that they venture not to enter upon these holy mysteries with unholy hearts, and unclean hands.
For those of the Corinthians whom God struck with sickness, weakness, and death, it was to instruct Others that Are well and in health, that they venture not to enter upon these holy Mysteres with unholy hearts, and unclean hands.
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Fifthly, he concludeth with a use of exhortation in the 33. and 34. verses:
Fifthly, he Concludeth with a use of exhortation in the 33. and 34. Verses:
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Wherefore brethren, when ye come together to partake of the holy Communion, tarry one for another :Wherefore brothers, when you come together to partake of the holy Communion, tarry one for Another:
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As if he should have said, Away with all your disorders, and come not with a temporall, but with a spiritual appetite;
As if he should have said, Away with all your disorders, and come not with a temporal, but with a spiritual appetite;
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provide not thy teeth, but thy heart for these dainties:
provide not thy teeth, but thy heart for these dainties:
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for this is not a feast for the body, but for the soul therfore away with all your disorders and unseemly coming unto thi• blessed Sacrament, take heed and repent of this sin among you,
for this is not a feast for the body, but for the soul Therefore away with all your disorders and unseemly coming unto thi• blessed Sacrament, take heed and Repent of this since among you,
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and of all other sins which you know your own consciences to be guilty of and so come unto this holy communion.
and of all other Sins which you know your own Consciences to be guilty of and so come unto this holy communion.
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Now, the verse that I have read to you, is a part of that use of terror which the Apostle makes against the unworthy receivers of the Sacrament ;
Now, the verse that I have read to you, is a part of that use of terror which the Apostle makes against the unworthy Receivers of the Sacrament;
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and it contains Gods severe hand and judgment against those that come unworthily:
and it contains God's severe hand and judgement against those that come unworthily:
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wherein note three things, First, the cause of their punishment, which is the unworthy eating of the Communion:
wherein note three things, First, the cause of their punishment, which is the unworthy eating of the Communion:
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For this cause many are sick and weak among you and many are fallen asleep, Secondly, the punishment inflicted for this sinne, weaknesse, sicknesse, and mortality :For this cause many Are sick and weak among you and many Are fallen asleep, Secondly, the punishment inflicted for this sin, weakness, sickness, and mortality:
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For it seems (saith Peter Martyr ) that the Lord sent a sore plague and pestilence among them for to revenge himself of them for their abuse of the Sacrament for this cause.
For it seems (Says Peter Martyr) that the Lord sent a soar plague and pestilence among them for to revenge himself of them for their abuse of the Sacrament for this cause.
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Thirdly, there is the delinquents, which are you Corinthians:
Thirdly, there is the delinquents, which Are you Corinthians:
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Many are sick and weak among you, and in them all others that come unpreparedly to the Sacrament.Many Are sick and weak among you, and in them all Others that come unpreparedly to the Sacrament.
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Chrysostome notes here, that our Apostle doth not fetch here an Argument or example of judgment from others,Chrysostom notes Here, that our Apostle does not fetch Here an Argument or Exampl of judgement from Others,
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as he had done in the former chapter, but he brings it from themselves, who sensibly felt the wrath of God upon them for this very sinne:
as he had done in the former chapter, but he brings it from themselves, who sensibly felt the wrath of God upon them for this very sin:
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As if the Apostle should have said How is it, O Corinthians, that you dare venture to come unto the Communion so unpreparedly,
As if the Apostle should have said How is it, Oh Corinthians, that you Dare venture to come unto the Communion so unpreparedly,
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and that you have no more regard of so weighty businesse as is the receiving of the body and blood of the Lord Jesus Christ? See you not the wrath of God upon your dwellings,
and that you have no more regard of so weighty business as is the receiving of the body and blood of the Lord jesus christ? See you not the wrath of God upon your dwellings,
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and the curse of heaven to take hold of your towne? you see it this very time, that some are weak and very sick amongst you ▪ neer unto death,
and the curse of heaven to take hold of your town? you see it this very time, that Some Are weak and very sick among you ▪ near unto death,
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and others have been struck with death before your eyes, and the wrath of God is not removed, but lies yet upon you:
and Others have been struck with death before your eyes, and the wrath of God is not removed, but lies yet upon you:
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What will you alwayes goe on, and never cease to provoke the Lord to indignation and wrath against you for your sinnes, untill his jealousie hath utterly consumed you,
What will you always go on, and never cease to provoke the Lord to Indignation and wrath against you for your Sins, until his jealousy hath utterly consumed you,
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and clean cut you off? And howsoever many of you may think that this sicknesse, weaknesse,
and clean Cut you off? And howsoever many of you may think that this sickness, weakness,
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and mortality comes upon you by chance, as from the infection of the aire, or other secondary causes, I tell you nay,
and mortality comes upon you by chance, as from the infection of the air, or other secondary Causes, I tell you nay,
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but it is for this cause onely, even your unworthy comming to the Supper of the Lord.
but it is for this cause only, even your unworthy coming to the Supper of the Lord.
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Whence we may observe this point of instruction:
Whence we may observe this point of instruction:
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That God doth most severely punish the unworthy receivers of the Sacrament of the Lords Supper.
That God does most severely Punish the unworthy Receivers of the Sacrament of the lords Supper.
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He punished the Corinthians here with sicknesse, weaknesse, feavers ▪ pestilence, death temporal, and God knows how many with death eternal.
He punished the Corinthians Here with sickness, weakness, fevers ▪ pestilence, death temporal, and God knows how many with death Eternal.
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Theodoret observes, that the Apostle told them of a thing that was acted amongst them, for if he had told them of such judgements as had been hid from them,Theodoret observes, that the Apostle told them of a thing that was acted among them, for if he had told them of such Judgments as had been hid from them,
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and not manifest before their eyes, as if they had not felt the sicknesse in their bodies,
and not manifest before their eyes, as if they had not felt the sickness in their bodies,
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and heard the bels tolling daily in their ears, they might have thought that the Apostle had but lied unto them.
and herd the Bells tolling daily in their ears, they might have Thought that the Apostle had but lied unto them.
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So the people of Israel, as we may read in 1 Cor. 1.2.3. verses, they were baptized in the Cloud and in the Sea, and they did all eat the same spirituall meat and drink the same spirituall drink ;
So the people of Israel, as we may read in 1 Cor. 1.2.3. Verses, they were baptised in the Cloud and in the Sea, and they did all eat the same spiritual meat and drink the same spiritual drink;
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yet as it is in the fifth verse, with many of them God was not well pleased.
yet as it is in the fifth verse, with many of them God was not well pleased.
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Nay, God was so wroth with them, that within the space of fourty yeares, many thousands of them were destroyed by death here and God knoweth how many thousands of them in hell.
Nay, God was so wroth with them, that within the Molle of fourty Years, many thousands of them were destroyed by death Here and God Knoweth how many thousands of them in hell.
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For God speaketh of hell, as well as of death ;
For God speaks of hell, as well as of death;
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and their sin was so great, that it made God confirme it with an oath, that they should never enter into his rest.
and their since was so great, that it made God confirm it with an oath, that they should never enter into his rest.
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And Saint Cyprian saith, that the Lord hath shewed many miracles, and declared many fearfull judgements upon the unworthy receivers of the Sacrament.
And Saint Cyprian Says, that the Lord hath showed many Miracles, and declared many fearful Judgments upon the unworthy Receivers of the Sacrament.
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Judas, who Ambrose thought received the Sacrament (though Hilary and others that hee did not,Judas, who Ambrose Thought received the Sacrament (though Hilary and Others that he did not,
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but only that he did eate the Passeover, and was coming to this Sacrament also) but see his doome, John 13. as soon as ever he received the sop, the Devill entred into him ;
but only that he did eat the Passover, and was coming to this Sacrament also) but see his doom, John 13. as soon as ever he received the sop, the devil entered into him;
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and so it is with all such as come to the Communion in their sinnes without repentance,
and so it is with all such as come to the Communion in their Sins without Repentance,
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and unfained resolution of walking ever after worthy of the Sacrament;
and unfeigned resolution of walking ever After worthy of the Sacrament;
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I say unto all and every one of them, that as soone as ever thou receivest the Bread and Wine into thy mouth, thou receivest the Devil together with it;
I say unto all and every one of them, that as soon as ever thou receivest the Bred and Wine into thy Mouth, thou receivest the devil together with it;
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as soon as ever it goeth down into thy body, the Devill goeth after it, and taketh more full possession of thy heart and soul.
as soon as ever it Goes down into thy body, the devil Goes After it, and Takes more full possession of thy heart and soul.
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Now the reason why the Lord doth so severely punish both with temporall judgements, and with spirituall curses, the unworthy receivers of the Sacrament, is, in regard of the author of the Sacrament, who is Christ:
Now the reason why the Lord does so severely Punish both with temporal Judgments, and with spiritual curses, the unworthy Receivers of the Sacrament, is, in regard of the author of the Sacrament, who is christ:
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and that not onely as he was man, (as the Papists would make us beleeve) but Christ as he was God did institute the same.
and that not only as he was man, (as the Papists would make us believe) but christ as he was God did institute the same.
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So saith the Apostle in the 23. verse, The Lord Jesus Christ in the same night that he was betrayed, •ok bread and brake it,
So Says the Apostle in the 23. verse, The Lord jesus christ in the same night that he was betrayed, •ok bred and brake it,
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when he had given thanks, and said, Take yee, and eate yee, for this is my body which is broken for you. when he had given thanks, and said, Take ye, and eat ye, for this is my body which is broken for you.
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Now if the Lord Jesus did institute it, what a cursed thing is it for any to defile it,
Now if the Lord jesus did institute it, what a cursed thing is it for any to defile it,
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and so sin against Christ? It is a damnable thing to sinne against God ; but to sin against God, as he is God in Christ, is damnably damnable.
and so sin against christ? It is a damnable thing to sin against God; but to sin against God, as he is God in christ, is damnably damnable.
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The holy Ghost in the second Psalm exhorts to kisse the Sonne lest he be angry, and so thou perish:
The holy Ghost in the second Psalm exhorts to kiss the Son lest he be angry, and so thou perish:
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As if he should say, Adore the Sonne, Adore the Lord Iesus Christ, and so come and eat of this Bread, and drink of this Cup:
As if he should say, Adore the Son, Adore the Lord Iesus christ, and so come and eat of this Bred, and drink of this Cup:
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for if he be angry, thou wilt surely perish;
for if he be angry, thou wilt surely perish;
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and if thou sin against God, and so go out of the way, Christ upon thy repentance will set thee in again;
and if thou sin against God, and so go out of the Way, christ upon thy Repentance will Set thee in again;
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but if thou sinnest against God in Christ, who is the Way, the Life, and the Truth, thou shalt surely perish from the right way:
but if thou Sinnest against God in christ, who is the Way, the Life, and the Truth, thou shalt surely perish from the right Way:
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for there is no other way for to bring thee in again, Acts 4.12.
for there is no other Way for to bring thee in again, Acts 4.12.
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Therefore wofull is thy case, and miserable is thy condition if thou sinnest against Christ, prophaning his holy ordinances which he himself hath instituted,
Therefore woeful is thy case, and miserable is thy condition if thou Sinnest against christ, profaning his holy ordinances which he himself hath instituted,
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and abusest and despisest that blessed Spirit of his, that comes to seale unto thee the redemption that he hath purchased by his bloud.
and abusest and Despisest that blessed Spirit of his, that comes to seal unto thee the redemption that he hath purchased by his blood.
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Better had it been for thee that thou hadst never been born:
Better had it been for thee that thou Hadst never been born:
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for if he be wroth, blessed only are all they that put their trust in him, and come preparedly, unto his holy Ordinance,
for if he be wroth, blessed only Are all they that put their trust in him, and come preparedly, unto his holy Ordinance,
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and that by faith embrace the Lord Iesus Christ. But woe unto all prophane persons that live in their sinnes:
and that by faith embrace the Lord Iesus christ. But woe unto all profane Persons that live in their Sins:
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if his wrath be but a little kindled, then woe to all drunkards, swearers, and uncleane persons;
if his wrath be but a little kindled, then woe to all drunkards, swearers, and unclean Persons;
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but blessed is that man that is come out of his sinnes.
but blessed is that man that is come out of his Sins.
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For if his wrath be so terrible when it is but a little kindled, O how much more fearfull will it be when it is deeply incensed!
For if his wrath be so terrible when it is but a little kindled, Oh how much more fearful will it be when it is deeply incensed!
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Therefore if thou comest unto this holy Sacrament in thy sinnes, without due preparation and examination, what doest thou but even set the wrath of God burning upon thy soul and body from the very bottome of hell?
Therefore if thou Comest unto this holy Sacrament in thy Sins, without due preparation and examination, what dost thou but even Set the wrath of God burning upon thy soul and body from the very bottom of hell?
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When the Lord Delivered the Law upon Mount Sinai, he commanded the people to sanctifie themselves;
When the Lord Delivered the Law upon Mount Sinai, he commanded the people to sanctify themselves;
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yea if a beast did but touch the mountain, he must die for the same,
yea if a beast did but touch the mountain, he must die for the same,
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even be stoned to death, or thrust through with a dart, Heb. 12. Much more then now,
even be stoned to death, or thrust through with a dart, Hebrew 12. Much more then now,
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when the Lord doth deliver the Gospel, especially the groundwork and master-peece thereof, the Lord Jesus Christ,
when the Lord does deliver the Gospel, especially the groundwork and masterpiece thereof, the Lord jesus christ,
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and that in the most blessedest manner that ever God exhibited himselfe unto man;
and that in the most blessedest manner that ever God exhibited himself unto man;
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how much more doth God require purity and holinesse, that all such as come to receive the Lord Jesus Christ in the blessed Sacrament, should be sanctified, purging their hearts,
how much more does God require purity and holiness, that all such as come to receive the Lord jesus christ in the blessed Sacrament, should be sanctified, purging their hearts,
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and cleansing souls from all their sin and uncleannesse? Should not a beast touch the mountaine where God did appeare,
and cleansing Souls from all their since and uncleanness? Should not a beast touch the mountain where God did appear,
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and darest thou touch the body of Christ, and drink his blessed bloud in thy sinnes? The very Angels of heaven will curse thee,
and Darest thou touch the body of christ, and drink his blessed blood in thy Sins? The very Angels of heaven will curse thee,
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and the clouds of heaven will poure down showres of vengeance upon thee:
and the Clouds of heaven will pour down showers of vengeance upon thee:
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for God hath more severe punishments to inflict upon sinners under the Gospel, then he used under the Law, though then he struck them with more visible and sensible plagues and judgements then ordinarily he bringeth upon men now:
for God hath more severe punishments to inflict upon Sinners under the Gospel, then he used under the Law, though then he struck them with more visible and sensible plagues and Judgments then ordinarily he brings upon men now:
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as Gebezi for his covetousnesse was strucken with leprosie;
as Gebezi for his covetousness was strucken with leprosy;
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Corah, Dathan, and Abiram, the earth opened her mouth and swallowed them up quick for their rebellion against the Lord:Corah, Dathan, and Abiram, the earth opened her Mouth and swallowed them up quick for their rebellion against the Lord:
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Er and Onan were strucken dead for their wickednesse: Jeroboam had his hand withered for stretching of it forth to strike the Lords Prophet.Er and Onan were strucken dead for their wickedness: Jeroboam had his hand withered for stretching of it forth to strike the lords Prophet.
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And though the Lord bring not such sensible punishments now as he did then, ye he knowes how to punish the world a thousand times more then he did then, at this time.
And though the Lord bring not such sensible punishments now as he did then, you he knows how to Punish the world a thousand times more then he did then, At this time.
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As a father hath other kinds of punishments for his sonne, when he is grown up, then he had when he was in coates, and but a child ;
As a father hath other Kinds of punishments for his son, when he is grown up, then he had when he was in coats, and but a child;
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then a twigge or two would serve the turne;
then a twig or two would serve the turn;
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but if he comes to mans estate, and then rebell against his father, it may be that he will disinherit him,
but if he comes to men estate, and then rebel against his father, it may be that he will disinherit him,
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and cast him out of his family:
and cast him out of his family:
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So in former time God did scourge and whip his people when they sinned against him;
So in former time God did scourge and whip his people when they sinned against him;
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but now he hath drawn out his Church to this age, even to the age of the Gospel, he hath severer strokes of plagues and curses, wherewith to confound all prophane and impenitent sinners, that dare to abuse that blessed Sacrament of the Lord Jesus Christ.
but now he hath drawn out his Church to this age, even to the age of the Gospel, he hath severer Strokes of plagues and curses, wherewith to confound all profane and impenitent Sinners, that Dare to abuse that blessed Sacrament of the Lord jesus christ.
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The second Reason is, in regard of the matter of the Sacrament, which is Christ also;
The second Reason is, in regard of the matter of the Sacrament, which is christ also;
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who as he was the efficient cause, so in regard of Sacramentall relation, he is the matter of the Communion, 1 Cor. 10.16. The Cup of blessing which we blesse, is it not the Communion of the bloud of Christ? and the bread which we break, is it not the communion of the body of Christ ? Now the better matter any thing is of, the more heynous is the defilement of it:
who as he was the efficient cause, so in regard of Sacramental Relation, he is the matter of the Communion, 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of christ? and the bred which we break, is it not the communion of the body of christ? Now the better matter any thing is of, the more heinous is the defilement of it:
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A master will not be so angry for casting his earthen vessels into the mire, as he will be for casting his rich jewels.
A master will not be so angry for casting his earthen vessels into the mire, as he will be for casting his rich Jewels.
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The Bread and Wine in the Sacrament, are the blessed Communion of the precious body and bloud of Christ,
The Bred and Wine in the Sacrament, Are the blessed Communion of the precious body and blood of christ,
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and darest thou to defile them? Knowest thou not that thou dost greatly increase the wrath of the Lord against thy soule thereby? That soule whatever it was from Dan to Beersheba, that came in his uncleannesse to partake of any of those holy things which the children of Israel hallowed to the Lord,
and Darest thou to defile them? Knowest thou not that thou dost greatly increase the wrath of the Lord against thy soul thereby? That soul whatever it was from Dan to Beersheba, that Come in his uncleanness to partake of any of those holy things which the children of Israel hallowed to the Lord,
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whether he were man or woman, rich or poore, that person was to be cut off from the presence of the Lord, Levit. 12. whereto the Lord sets his seale for the confirmation thereof (I am the Lord:) And as sure as I am the Lord,
whither he were man or woman, rich or poor, that person was to be Cut off from the presence of the Lord, Levit. 12. whereto the Lord sets his seal for the confirmation thereof (I am the Lord:) And as sure as I am the Lord,
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so will I see it accomplished.
so will I see it accomplished.
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So my beloved, let me say unto you of England, from Dover to Newcastle, or from the o•e end of the town unto the other, that soul who toucheth any of these holy things with an impure heart,
So my Beloved, let me say unto you of England, from Dover to Newcastle, or from the o•e end of the town unto the other, that soul who touches any of these holy things with an impure heart,
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and cometh to partake of them with his uncleannesse upon him, living in his sinnes,
and comes to partake of them with his uncleanness upon him, living in his Sins,
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and wallowing in his lusts, casting off the feare of the Lord, and making no conscience to walk in Gods wayes, that soule shall surely be cut off that cometh so unworthily unto the Table of the Lord;
and wallowing in his Lustiest, casting off the Fear of the Lord, and making no conscience to walk in God's ways, that soul shall surely be Cut off that comes so unworthily unto the Table of the Lord;
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not only the hand that taketh it, and the mouth that eateth it, but even the very soul of him that so cometh, shall perish from the presence of the Lord. So Levit. 7.20.
not only the hand that Takes it, and the Mouth that Eateth it, but even the very soul of him that so comes, shall perish from the presence of the Lord. So Levit. 7.20.
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That soule that eateth of the flesh of the Sacrifices of peace offerings that pertaine unto the Lord, having his uncleannesse upon him, That soul that Eateth of the Flesh of the Sacrifices of peace offerings that pertain unto the Lord, having his uncleanness upon him,
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even that soule shall be cut off from his people. Now you know that all those sacrifices had relation unto Christ;even that soul shall be Cut off from his people. Now you know that all those Sacrifices had Relation unto christ;
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but yet under the Law they were but shadowes, and typicall relations, and were not so lively and effectuall means for the exhibiting of Christ, as the Lords Supper, is:
but yet under the Law they were but shadows, and typical relations, and were not so lively and effectual means for the exhibiting of christ, as the lords Supper, is:
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And therefore if such as came in their uncleannesse unto them, were punished with no lesse punishment then a cutting off from the fellowship with the Lords people;
And Therefore if such as Come in their uncleanness unto them, were punished with no less punishment then a cutting off from the fellowship with the lords people;
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what wrath and vengeance will the Lord bring upon thee that comest with thy uncleannes upon thee unto this holy communion? Augustine saith, that man that receiveth the Sacrament unworthily, receiveth a greater plague to his own soule,
what wrath and vengeance will the Lord bring upon thee that Comest with thy uncleanness upon thee unto this holy communion? Augustine Says, that man that receives the Sacrament unworthily, receives a greater plague to his own soul,
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and a greater torment to his own conscience, yea and heapeth up a store of wrath unto himself against the day of wrath.
and a greater torment to his own conscience, yea and heapeth up a store of wrath unto himself against the day of wrath.
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Me thinkes thou that livest in thy sinnes, and wilt not come out of them,
Me thinks thou that Livest in thy Sins, and wilt not come out of them,
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when thou hearest these words [ This is my body ] and seest the bread broken before thy face, it should even make thee tremble and quake for to look upon it, more for to touch it,
when thou Hearst these words [ This is my body ] and See the bred broken before thy face, it should even make thee tremble and quake for to look upon it, more for to touch it,
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and most of all for to tast it: for it is the Communion of the body and bloud of Christ ;
and most of all for to taste it: for it is the Communion of the body and blood of christ;
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and how darest thou come in thy sins for to defile it?
and how Darest thou come in thy Sins for to defile it?
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A third Reason is, in regard of the forme of the Sacrament, which is Christ too,
A third Reason is, in regard of the Form of the Sacrament, which is christ too,
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for as he is the efficient cause that instituted it, and as he is also the matter of the Sacrament,
for as he is the efficient cause that instituted it, and as he is also the matter of the Sacrament,
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so in the third place Christ is the forme of the Sacrament also, wherein the confirming grace of God is sealed up unto thee.
so in the third place christ is the Form of the Sacrament also, wherein the confirming grace of God is sealed up unto thee.
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Now as it is treason for a man to offer contempt unto the Kings broad Seale;
Now as it is treason for a man to offer contempt unto the Kings broad Seal;
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so certainly is it high treason against this King of Kings, to contemne this blessed Sacrament, which is the Seale of the righteousnesse of faith.
so Certainly is it high treason against this King of Kings, to contemn this blessed Sacrament, which is the Seal of the righteousness of faith.
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If thou shouldst clip the Kings Coine, I will say that thou art a Traytor.
If thou Shouldst clip the Kings Coin, I will say that thou art a Traitor.
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Oh what a traitor art thou then, yea, an accursed traitor in the account of God and Christ,
O what a traitor art thou then, yea, an accursed traitor in the account of God and christ,
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if thou clippest his holy Communion, if thou clip it of thy examination, and due preparation,
if thou clippest his holy Communion, if thou clip it of thy examination, and due preparation,
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and so come hand over head, not regarding so holy an Ordinance! Thou sinnest against the Court of heaven.
and so come hand over head, not regarding so holy an Ordinance! Thou Sinnest against the Court of heaven.
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That which Saint James speaks in generall of the whole worship of God [ Draw neere unto God ] let me apply it in particular unto this drawing neere unto God in this holy Communion, James 4.8. Cleanse your hands yee sinners, and purifie your hearts yee double minded :
That which Saint James speaks in general of the Whole worship of God [ Draw near unto God ] let me apply it in particular unto this drawing near unto God in this holy Communion, James 4.8. Cleanse your hands ye Sinners, and purify your hearts ye double minded:
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Draw neer unto God in the hearing, reading and meditating on Gods word;
Draw near unto God in the hearing, reading and meditating on God's word;
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draw neer unto God in prayer, and in this holy Sacrament, and receive it for your amendment of life.
draw near unto God in prayer, and in this holy Sacrament, and receive it for your amendment of life.
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[ Draw neere to God ] I, that I will, (saith the wicked man) I will come to Church,[ Draw near to God ] I, that I will, (Says the wicked man) I will come to Church,
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& draw neer unto the holy Communion.
& draw near unto the holy Communion.
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Will you so? (saith the Apostle:) No, first, Cleanse your hands yee sinners,
Will you so? (Says the Apostle:) No, First, Cleanse your hands ye Sinners,
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and purge your hearts yee double-minded: and purge your hearts ye double-minded:
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As if hee should say, never think of drawing neer unto God, or setting foot on this holy ground,
As if he should say, never think of drawing near unto God, or setting foot on this holy ground,
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and handling those holy mysteries of Christ, unlesse thou first purge thy heart, and cleanse thy soule from all thy filthy lusts and cursed corruptions,
and handling those holy Mysteres of christ, unless thou First purge thy heart, and cleanse thy soul from all thy filthy Lustiest and cursed corruptions,
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lest otherwise thou coming in thy sinnes with thy uncleannesse on thee, and so receiving unworthily, thou eatest and drinkest thine owne damnation, (as our English translation hath it) damnation to thy selfe, and not to another.
lest otherwise thou coming in thy Sins with thy uncleanness on thee, and so receiving unworthily, thou Eatest and drinkest thine own damnation, (as our English Translation hath it) damnation to thy self, and not to Another.
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No, God forbid, that thou shouldest by thy unworthy coming, eate and drink condemnation to another,
No, God forbid, that thou Shouldst by thy unworthy coming, eat and drink condemnation to Another,
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for thou that art a child of God, and comest unto the Table of the Lord with repentance, and a sound measure of preparation, though others that sit in the same pew with thee,
for thou that art a child of God, and Comest unto the Table of the Lord with Repentance, and a found measure of preparation, though Others that fit in the same pew with thee,
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for their prophanesse eate and drink their own damnation, yet thou shalt be sure to receive the seale and assurance of thy reconciliation and salvation, with free acceptance of God, through the Lord Jesus Christ;
for their profaneness eat and drink their own damnation, yet thou shalt be sure to receive the seal and assurance of thy reconciliation and salvation, with free acceptance of God, through the Lord jesus christ;
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for every man shall bear his owne burden.
for every man shall bear his own burden.
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The last Reason is, in regard of the end of the Sacrament, which is Christ also:
The last Reason is, in regard of the end of the Sacrament, which is christ also:
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For as he is the efficient, materiall, and formall cause, so Christ is also the finall cause of the Sacrament:
For as he is the efficient, material, and formal cause, so christ is also the final cause of the Sacrament:
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So it is in the 26. verse, As oft as you eate of this Bread, and drink of this Cup, you shew forth the Lords death untill he come.
So it is in the 26. verse, As oft as you eat of this Bred, and drink of this Cup, you show forth the lords death until he come.
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Not that Christ may be eaten with the teeth, or corporally received in the Sacrament, or as if he were there productively, or transubstantially, (as the Papists say);
Not that christ may be eaten with the teeth, or corporally received in the Sacrament, or as if he were there productively, or transubstantial, (as the Papists say);
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no, the Apostle shewes, that the end of the celebration of this Sacrament, is for to shew forth the death of Christ untill he come.
no, the Apostle shows, that the end of the celebration of this Sacrament, is for to show forth the death of christ until he come.
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I, but (say the Romists) unlesse we eate the body, and drink the blood of Christ really,
I, but (say the Romists) unless we eat the body, and drink the blood of christ really,
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and not the cons•crated bread and wine, how can any man by this unworthy communicating, eate and drink his own damnation,
and not the cons•crated bred and wine, how can any man by this unworthy communicating, eat and drink his own damnation,
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and make himself guilty of the body and bloud of Christ. and make himself guilty of the body and blood of christ.
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I answer, a man cannot bring this guilt upon himself by eating a peece of bread,
I answer, a man cannot bring this guilt upon himself by eating a piece of bred,
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or drinking a cup of wine;
or drinking a cup of wine;
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but the Apostle hath an answer so fitted for this, as that all the Papists in the world shall never be able to gainsay;
but the Apostle hath an answer so fitted for this, as that all the Papists in the world shall never be able to gainsay;
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and therefore I pray you to mark it: for he hath joyned these two verses together;
and Therefore I pray you to mark it: for he hath joined these two Verses together;
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As oft as you eate of this bread, and drink of this cup, you shew forth the Lords death till hee come: As oft as you eat of this bred, and drink of this cup, you show forth the lords death till he come:
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Wherefore whosoever eateth this bread or drinketh this cup of the Lord unworthily, shall be guilty of the body and bloud of the Lord ;Wherefore whosoever Eateth this bred or Drinketh this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord;
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even for this cause, because it is the shewing forth of Christs death till hee come.
even for this cause, Because it is the showing forth of Christ death till he come.
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Therefore if thou eatest and drinkest unworthily, comming in thy sinnes, and resolvest to goe on in them, that as thou wert proud before thou camest to the Sacrament, so thou art still;
Therefore if thou Eatest and drinkest unworthily, coming in thy Sins, and resolvest to go on in them, that as thou Wertenberg proud before thou camest to the Sacrament, so thou art still;
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as thou wert cholerick, angry, and impatient before, so thou art still ▪ as thou wert luke-warme and dead-hearted in Gods service before,
as thou Wertenberg choleric, angry, and impatient before, so thou art still ▪ as thou Wertenberg lukewarm and deadhearted in God's service before,
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so thou remain•st sti•l, remember I pray thee, that as oft as thou hast come unto the communion in those thy sinnes, thou hast made thy self guilty of the body and blood of the Lord Jesus Christ.
so thou remain•st sti•l, Remember I pray thee, that as oft as thou hast come unto the communion in those thy Sins, thou hast made thy self guilty of the body and blood of the Lord jesus christ.
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Therfore I beseech you to look to it, and in time to repent, and pray with the Prophet David, Ps. 51. Deliver me from blood-guiltinesse, O Lord, even from the blood of thy Sonne, left one day it bee laid unto thy charge,
Therefore I beseech you to look to it, and in time to Repent, and pray with the Prophet David, Ps. 51. Deliver me from Bloodguiltiness, Oh Lord, even from the blood of thy Son, left one day it be laid unto thy charge,
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and required straitly at thy hands. For, for this cause many are sick among you, and many weak.
and required straitly At thy hands. For, for this cause many Are sick among you, and many weak.
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Is it so then, that the Lord doth so severely punish the unworthy receivers of the Sacrament? Take notice (I pray you) then from whence commeth all sicknesse, weaknesse,
Is it so then, that the Lord does so severely Punish the unworthy Receivers of the Sacrament? Take notice (I pray you) then from whence comes all sickness, weakness,
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and mortality, and the reason why the Lord doth send so many kind of sorrowes, crosses, and miseries upon men;and mortality, and the reason why the Lord does send so many kind of sorrows, Crosses, and misery's upon men;
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namely, because of the unworthy receiving of the Lords Supper.
namely, Because of the unworthy receiving of the lords Supper.
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So saith Mr. Calvin, why doe you wonder to see such warres, and rumours of warres, that there is so many bloodsheds,
So Says Mr. calvin, why do you wonder to see such wars, and rumours of wars, that there is so many bloodsheds,
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so many Townes and Cities ruinated, and so many Countries sacked and depopulated, so many calamities come upon the Churches abroad,
so many Towns and Cities ruinated, and so many Countries sacked and depopulated, so many calamities come upon the Churches abroad,
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& so many plagues and scourges to over-run Christendome at this day, is not the cause plain enough? men come unto the Table of the Lord carelesly and unworthily.
& so many plagues and scourges to overrun Christendom At this day, is not the cause plain enough? men come unto the Table of the Lord carelessly and unworthily.
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And, beloved, we shall never see the Lord take away his judgements here from the earth,
And, Beloved, we shall never see the Lord take away his Judgments Here from the earth,
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untill we betake our selvs to a more diligent and holy receiving of the Sacrament.
until we betake our selves to a more diligent and holy receiving of the Sacrament.
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For this very cause there are so many strange diseases amongst us, never formerly known or heard of untill these dayes,
For this very cause there Are so many strange diseases among us, never formerly known or herd of until these days,
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as the French Pox, the English Sweat, (as they call it) that even the Physitians, themselves are blunted at them;
as the French Pox, the English Sweat, (as they call it) that even the Physicians, themselves Are blunted At them;
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and (as Peter Martyr well observes) hence are all diseases, as plagues, pestilences, (which were late amongst us) dropsies, bloody Flux, Agues, Apoplexies, Convulsies, burning Feavers,
and (as Peter Martyr well observes) hence Are all diseases, as plagues, pestilences, (which were late among us) dropsies, bloody Flux, Fevers, Apoplexies, Convulsies, burning Fevers,
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and impostumes, &c. and all for this cause. One man hath fallen into a Feaver, and we wonder at the cause whence he took it;
and impostumes, etc. and all for this cause. One man hath fallen into a Fever, and we wonder At the cause whence he took it;
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but in truth the communion hath cast him into his Feaver, and the Lord will avenge himself on him for the same.
but in truth the communion hath cast him into his Fever, and the Lord will avenge himself on him for the same.
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Another is sick, and he thinkes that a cold hath brought it upon him;
another is sick, and he thinks that a cold hath brought it upon him;
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but it is the unworthy receiving of the Sacrament that is truely the cause of it.
but it is the unworthy receiving of the Sacrament that is truly the cause of it.
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A third man dieth before his time, even in his full strength, before in the course of nature he hath ended halfe his dayes;
A third man Dieth before his time, even in his full strength, before in the course of nature he hath ended half his days;
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but the cause is unworthy comming to the Communion, which hath taken hold of him, and cut off the thread of his life.
but the cause is unworthy coming to the Communion, which hath taken hold of him, and Cut off the thread of his life.
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Many there be that expound these words in a spirituall sense, Many are sick and weak,
Many there be that expound these words in a spiritual sense, Many Are sick and weak,
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and many are fallen asleep, that is to say, many have their consciences seared, and their hearts hardned, &c. and this is true also, that because men come unpreparedly, they have their hearts hardened,and many Are fallen asleep, that is to say, many have their Consciences seared, and their hearts hardened, etc. and this is true also, that Because men come unpreparedly, they have their hearts hardened,
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and their consciences seared, and their soules plagued with many spirituall plagues.
and their Consciences seared, and their Souls plagued with many spiritual plagues.
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But it is as true also in temporall judgements, thou hast had many afflictions, and much sickness laid upon thee;
But it is as true also in temporal Judgments, thou hast had many afflictions, and much sickness laid upon thee;
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but thank thy self for it;
but thank thy self for it;
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namely, because thou hast come unworthily unto the communion, thou hast had much weaknesse in thy body, which hath cost thee much mony, and weakned thy estate;
namely, Because thou hast come unworthily unto the communion, thou hast had much weakness in thy body, which hath cost thee much money, and weakened thy estate;
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but thy unholy comming unto the Sacrament, is that which thou mayest thank for it. Thou hast been reproached and contemned, and endured much shame;
but thy unholy coming unto the Sacrament, is that which thou Mayest thank for it. Thou hast been reproached and contemned, and endured much shame;
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but take notice of it, that it proceeds from the fore-going cause, and that is a speciall reason why the Lord hath brought these and many other evils upon thee.
but take notice of it, that it proceeds from the foregoing cause, and that is a special reason why the Lord hath brought these and many other evils upon thee.
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Thou canst say the commandements (for the most part) by rote;
Thou Canst say the Commandments (for the most part) by rote;
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but thou didst never know the mystery of this one commandement, Thou shalt not take the name of the Lord thy God in vain: Beloved:
but thou didst never know the mystery of this one Commandment, Thou shalt not take the name of the Lord thy God in vain: beloved:
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the Communion is one of Gods own names, and how many thousands are there in the world that take this name of God in vain? Is there never a drunkard here in this congregation, that hath been at the Sacrament? Is there never a whoremonger, never a covetous worldling? Where is the man, whosoever hee bee amongst you all, that is such a one? He is in the state of damnation.
the Communion is one of God's own names, and how many thousands Are there in the world that take this name of God in vain? Is there never a drunkard Here in this congregation, that hath been At the Sacrament? Is there never a whoremonger, never a covetous worldling? Where is the man, whosoever he be among you all, that is such a one? He is in the state of damnation.
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Is there never a luke-warm and carnall Christian, that contents himself with a formall worship,
Is there never a lukewarm and carnal Christian, that contents himself with a formal worship,
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and a dead performance of holy duties, that hath no zeal for God, nor courage for his truth,
and a dead performance of holy duties, that hath no zeal for God, nor courage for his truth,
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but is carelesse of all Gods commandements? whosoever amongst you are guilty of these sins,
but is careless of all God's Commandments? whosoever among you Are guilty of these Sins,
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or any other, and hath come unto this holy Communion in them, they are the persons, that how oft soever they have received, so oft they have taken this name of the Lord in vain:
or any other, and hath come unto this holy Communion in them, they Are the Persons, that how oft soever they have received, so oft they have taken this name of the Lord in vain:
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And if I should examine this Congregation from the one end of it unto the other, I fear that every pew would yeeld some one,
And if I should examine this Congregation from the one end of it unto the other, I Fear that every pew would yield Some one,
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If not many that have taken a Cōmunion (which is one of Gods names ) in vain.
If not many that have taken a Communion (which is one of God's names) in vain.
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Should I but examine thee that comest unto the Communion this day, how by the last Sacrament thou receivedst,
Should I but examine thee that Comest unto the Communion this day, how by the last Sacrament thou Received,
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and the last Sermon thou hast heard, thy faith is strengthened, thy repentance renewed, and thy obedience is increased,
and the last Sermon thou hast herd, thy faith is strengthened, thy Repentance renewed, and thy Obedience is increased,
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and thy care doubled for to walk with God? whether thou art made by them more zealous for God, more forward in his worship and service,
and thy care doubled for to walk with God? whither thou art made by them more zealous for God, more forward in his worship and service,
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and every day more holy and heavenly minded;
and every day more holy and heavenly minded;
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if not, then thou hast taken this Name of the Lord thy God in vain, and the Lord will not hold thee guiltlesse, that is, the Lord will not take away the guilt from thy conscience,
if not, then thou hast taken this Name of the Lord thy God in vain, and the Lord will not hold thee guiltless, that is, the Lord will not take away the guilt from thy conscience,
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but he will let thy sinne lie open, and thou shalt not be cleansed from it nor justified by the very blood of Jesus Christ,
but he will let thy sin lie open, and thou shalt not be cleansed from it nor justified by the very blood of jesus christ,
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but it shall rest upon thee to thy utter ruine and destruction, unlesse thou forsake thy sinnes,
but it shall rest upon thee to thy utter ruin and destruction, unless thou forsake thy Sins,
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and so come preparedly unto this holy Table and banquet.
and so come preparedly unto this holy Table and banquet.
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I know here is a covenant of grace, a sweet refreshing for every humbled soul that is hungry & broken for his sinnes and for every poore distressed conscience:
I know Here is a Covenant of grace, a sweet refreshing for every humbled soul that is hungry & broken for his Sins and for every poor distressed conscience:
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let all such come and lay their sinnes upon Christs crosse and welcome:
let all such come and lay their Sins upon Christ cross and welcome:
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But if there be any that come in their sinnes, and will not reforme their live•,
But if there be any that come in their Sins, and will not reform their live•,
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but be as they came sinners, so they mean for to continue, the Lord himselfe will lay this mans sinnes upon his own head,
but be as they Come Sinners, so they mean for to continue, the Lord himself will lay this men Sins upon his own head,
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and they shall never be taken away from him but Christ shall at the day of judgement pronounce him a guilty person, to his eternall condemnation.
and they shall never be taken away from him but christ shall At the day of judgement pronounce him a guilty person, to his Eternal condemnation.
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King Belshazzar that abused but the holy vessels of the Temple, and the Cups thereof, what a dismall plague befell him for it? Dan. 5.27.28.
King Belshazzar that abused but the holy vessels of the Temple, and the Cups thereof, what a dismal plague befell him for it? Dan. 5.27.28.
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God hath numbred thy Kingdome and finished it, thou art weighed in the ballance, and art found too light, thy Kingdome is departed from thee, God hath numbered thy Kingdom and finished it, thou art weighed in the balance, and art found too Light, thy Kingdom is departed from thee,
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and is given to the Medes and Persians. and is given to the Medes and Persians.
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So (beloved brethren) if any of you shall abuse this Cup of the Lord comming to it with a filthy unclean heart,
So (Beloved brothers) if any of you shall abuse this Cup of the Lord coming to it with a filthy unclean heart,
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and polluted conscience, and earthly affections, there is a hand-writing against every soule that thus commeth this day unto the Table of the Lord:
and polluted conscience, and earthly affections, there is a handwriting against every soul that thus comes this day unto the Table of the Lord:
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thou art numbred and weighed and found too light:
thou art numbered and weighed and found too Light:
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thou, O man, and woman, whosoever thou art that prophanest and contemnest these holy things of God, thou shalt be found out,
thou, Oh man, and woman, whosoever thou art that profanest and contemnest these holy things of God, thou shalt be found out,
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and the Lord will keep thee out by his spirituall plagues, and thy sinne shall never be done away,
and the Lord will keep thee out by his spiritual plagues, and thy sin shall never be done away,
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but be required at thy hands, and stand in everlasting record against thee;
but be required At thy hands, and stand in everlasting record against thee;
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O my brethren, that you would but seriously consider of it, and look about you, it being so weighty a thing that so neerly concernes every one of you.
Oh my brothers, that you would but seriously Consider of it, and look about you, it being so weighty a thing that so nearly concerns every one of you.
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But I would not have any poor broken heart and humble soul to mistake me, and so-thereby be discouraged:
But I would not have any poor broken heart and humble soul to mistake me, and so-thereby be discouraged:
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but give me leave (I pray you) for to use the words of the Brophet,
but give me leave (I pray you) for to use the words of the Brophet,
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though spoken in another sense, Psal. 115. Not unto us, O Lord, not unto us, but unto thy Name give the glory:
though spoken in Another sense, Psalm 115. Not unto us, Oh Lord, not unto us, but unto thy Name give the glory:
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So let me apply this doctrine unto the comfort of all poore broken hearted sinners, and beat off all carnall prophane wretches that live in their sinnes;
So let me apply this Doctrine unto the Comfort of all poor broken hearted Sinners, and beatrice off all carnal profane wretches that live in their Sins;
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not unto you, O drunkards, and swaggerers, not unto you whoremasters and unclean persons, that wallow in ungodlinesse, I say not unto you,
not unto you, Oh drunkards, and swaggerers, not unto you whoremasters and unclean Persons, that wallow in ungodliness, I say not unto you,
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but unto the poor afflicted soul and contrite spirit that lieth bleeding and gasping under the weight of his sin,
but unto the poor afflicted soul and contrite Spirit that lies bleeding and gasping under the weight of his since,
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and that trembles and fears being opprest with the sense of its own unworthinesse, panting and breathing after Christ Jesus,
and that trembles and fears being oppressed with the sense of its own unworthiness, panting and breathing After christ jesus,
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and suing earnestly unto the Throne of grace for mercie and forgivenesse:
and suing earnestly unto the Throne of grace for mercy and forgiveness:
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unto thee only belongs this comfort, and therefore take it home to thee, and know it for thy selfe.
unto thee only belongs this Comfort, and Therefore take it home to thee, and know it for thy self.
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Art thou troubled with a hard heart, and an unbeleeving soule, and art even wearied and tired out with thy many sinnes and infirmities? Come thou with comfort unto this holy Communion:
Art thou troubled with a hard heart, and an unbelieving soul, and art even wearied and tired out with thy many Sins and infirmities? Come thou with Comfort unto this holy Communion:
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for thou shalt be sure to finde saying good by it;
for thou shalt be sure to find saying good by it;
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to thee it shall be a spirituall medicine to heale all thy diseases, and to cure all thy strong and prevailing corruptions;
to thee it shall be a spiritual medicine to heal all thy diseases, and to cure all thy strong and prevailing corruptions;
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and if thou come unto this holy Table of the Lord, it shall make thee as it is recorded of Saint Laurence, able to suffer Martyrdome,
and if thou come unto this holy Table of the Lord, it shall make thee as it is recorded of Saint Laurence, able to suffer Martyrdom,
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and to get victory over all thy unruly affections; yea at last thou shalt tread Satan thy arch-enemy under thy feet. Therefore be not dismaied:
and to get victory over all thy unruly affections; yea At last thou shalt tread Satan thy archenemy under thy feet. Therefore be not dismayed:
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for the Lord Jesus invites thee to come.
for the Lord jesus invites thee to come.
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What if thy infirmities be many, yet the mercies of God, which he tenders to thee in this Communion, are many more.
What if thy infirmities be many, yet the Mercies of God, which he tenders to thee in this Communion, Are many more.
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Samson who was the strongest Souldier and Champion in his time that was in Israel to overcome the Philistims, he yet began his strength in weaknesse, being at the first overcome by a woman: samson who was the Strongest Soldier and Champion in his time that was in Israel to overcome the philistines, he yet began his strength in weakness, being At the First overcome by a woman:
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So though the Lord intend to make thee a strong Christian, he will make thee to begin in weaknesse to perfect thy power;
So though the Lord intend to make thee a strong Christian, he will make thee to begin in weakness to perfect thy power;
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to begin in sinne and misery, that he may make thee to end in glory. I know Gods children here may receive temporall punishments, and bring temporall scourges upon themselves,
to begin in sin and misery, that he may make thee to end in glory. I know God's children Here may receive temporal punishments, and bring temporal scourges upon themselves,
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as we may see amongst the Corinthians here, but it shall be for their good and amendment,
as we may see among the Corinthians Here, but it shall be for their good and amendment,
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namely, for their correction, and not for their ruine and destruction; that so being chastened by the Lord, they might not be condemned with the world.
namely, for their correction, and not for their ruin and destruction; that so being chastened by the Lord, they might not be condemned with the world.
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Therefore if thou comest carelesly and unprofitably, God will chastise thee with the rods of men,
Therefore if thou Comest carelessly and unprofitably, God will chastise thee with the rods of men,
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as he did Peter, who receiving the Sacrament with his Master over night, yet the next day thrice denied him;
as he did Peter, who receiving the Sacrament with his Master over night, yet the next day thrice denied him;
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but God whipt his soule, and scourged his conscience for it, and beat him black and blew,
but God whipped his soul, and scourged his conscience for it, and beatrice him black and blue,
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so that he went out and wept bitterly: Nay, he could scarce wipe off that sinne, and recover himselfe again whilst he lived.
so that he went out and wept bitterly: Nay, he could scarce wipe off that sin, and recover himself again while he lived.
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Wherefore let us take heed of unprepared coming to the Sacrament; for God will not hold such guiltlesse:
Wherefore let us take heed of unprepared coming to the Sacrament; for God will not hold such guiltless:
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Yea, if his own sonnes or daughters transgresse thereby; hee will make them to feele the smart of it.
Yea, if his own Sons or daughters transgress thereby; he will make them to feel the smart of it.
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But now to come to all such as come month by month, hand over head, without any examination and repentance, in their uncleannesse and abomination, making no conscience of their reformation, let me tell them that it shall be one of Christs demands of them in the day of judgement.
But now to come to all such as come Monn by Monn, hand over head, without any examination and Repentance, in their uncleanness and abomination, making no conscience of their Reformation, let me tell them that it shall be one of Christ demands of them in the day of judgement.
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How oft hast thou been at my Table? How oft hast thou been partakers of that holy Communion which I gave unto thee? Hast thou come preparedly,
How oft hast thou been At my Table? How oft hast thou been partakers of that holy Communion which I gave unto thee? Hast thou come preparedly,
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or received worthily, or no? Hast thou eate bread at my Table with me,
or received worthily, or no? Hast thou eat bred At my Table with me,
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and lift up thy heele against me? Did I command, and thou woudst not obey? Did I send my Ministers to thee to reform,
and lift up thy heel against me? Did I command, and thou Wouldst not obey? Did I send my Ministers to thee to reform,
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but thou wouldst not be reformed ? Did I check and reprove thee for thy pride, blasphemies, drunkennesse, covetousnesse, anger, wrath, malice, fornication, hyporcrisie and hrophanesse in the matter of my worship? and yet wouldst thou still live in these sinnes? Where are all the Sacraments that thou hast received? How hast thou behaved thy selfe? Where are the sinnes that thou hast forsaken,
but thou Wouldst not be reformed? Did I check and reprove thee for thy pride, Blasphemies, Drunkenness, covetousness, anger, wrath, malice, fornication, hyporcrisie and hrophanesse in the matter of my worship? and yet Wouldst thou still live in these Sins? Where Are all the Sacraments that thou hast received? How hast thou behaved thy self? Where Are the Sins that thou hast forsaken,
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and pleasing corruptions that thou hast abhorred? What grace and holinesse hast thou received by the meanes thou hast enjoyed? and how hast thou manifested the same through thy whole conversation? Oh! woe, woe unto thee,
and pleasing corruptions that thou hast abhorred? What grace and holiness hast thou received by the means thou hast enjoyed? and how hast thou manifested the same through thy Whole Conversation? Oh! woe, woe unto thee,
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yea and a world of woes unto thee, and unto all such as shall bee silent and speechlesse to those or the like demands of Christ:
yea and a world of woes unto thee, and unto all such as shall be silent and speechless to those or the like demands of christ:
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for they cannot say they have come out of their sins, and have been reformed by the means of grace,
for they cannot say they have come out of their Sins, and have been reformed by the means of grace,
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and have received spirituall nourishment and refreshing from the heavenly banquet of the Communion of the body and bloud of the Lord Jesus Christ.
and have received spiritual nourishment and refreshing from the heavenly banquet of the Communion of the body and blood of the Lord jesus christ.
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A man will especially regard the last words of a deare friend, who is as a mans soul,
A man will especially regard the last words of a deer friend, who is as a men soul,
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when he is to speak upon his death-bed, and will be carefull to remember them:
when he is to speak upon his deathbed, and will be careful to Remember them:
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and dost thou not more regard the last Will and Testament of our Lord Jesus Christ? We count it a horrible sinne to alter the last Will of a man that is dead.
and dost thou not more regard the last Will and Testament of our Lord jesus christ? We count it a horrible sin to altar the last Will of a man that is dead.
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Beloved, the Lord Jesus, before he left this world, instituted this blessed Sacrament at his last Will and Testament,
beloved, the Lord jesus, before he left this world, instituted this blessed Sacrament At his last Will and Testament,
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and hath given us a charge, that as we would not eate and drink our owne damnation by bringing the guilt of his body and bloud upon our soules,
and hath given us a charge, that as we would not eat and drink our own damnation by bringing the guilt of his body and blood upon our Souls,
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so that we should discerne the Lords body, and not come unpreparedly in our sinnes and abominations, without reverence and respect of such holy and high mysteries,
so that we should discern the lords body, and not come unpreparedly in our Sins and abominations, without Reverence and respect of such holy and high Mysteres,
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as if there were nothing to be received and looked for after, then the bare & naked element of bread and wine,
as if there were nothing to be received and looked for After, then the bore & naked element of bred and wine,
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or as if we did come to communicate with unclean Devils.
or as if we did come to communicate with unclean Devils.
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O my brethren, if you had but faith, you would be able to discerne Christ in the Sacrament;
O my brothers, if you had but faith, you would be able to discern christ in the Sacrament;
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and therefore when thou commest unto it, thou must prepare and sanctifie thy selfe for to communicate with him in those, holy Ordinances and heavenly mysteries of his most pretious body and bloud:
and Therefore when thou Comest unto it, thou must prepare and sanctify thy self for to communicate with him in those, holy Ordinances and heavenly Mysteres of his most precious body and blood:
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For if so be that thou retainest thy sins, and so come unworthily unto this holy Table of the Lord, thou art a great covenant-breaker with God:
For if so be that thou retainest thy Sins, and so come unworthily unto this holy Table of the Lord, thou art a great Covenant breaker with God:
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For thou never comest unto the Communion, but thou makest and renewest thy covenant with God, wherein thou promisest thus much or the like in effect.
For thou never Comest unto the Communion, but thou Makest and renewest thy Covenant with God, wherein thou promisest thus much or the like in Effect.
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Lord, I have been formerly a drunkard, but now I promise to give it over, and never to be a drunkard more;
Lord, I have been formerly a drunkard, but now I promise to give it over, and never to be a drunkard more;
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I have been a scoffer at Religion, and a mocker and derider of thy children;
I have been a scoffer At Religion, and a mocker and derider of thy children;
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but now I faithfully promise (Lord) that I will never do so any more.
but now I faithfully promise (Lord) that I will never do so any more.
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I have been wicked and sinfull, disobeying and rebelling against all thy holy commandements, and respected not thy judgements and thy promises,
I have been wicked and sinful, disobeying and rebelling against all thy holy Commandments, and respected not thy Judgments and thy promises,
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and have beene carelesse of thy glory: But now (Lord) as I eate this bread, and drink this wine;
and have been careless of thy glory: But now (Lord) as I eat this bred, and drink this wine;
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so I covenant unto thee, and promise to thee, that I will amend all my sinfull wayes, and become a reformed Christian.
so I Covenant unto thee, and promise to thee, that I will amend all my sinful ways, and become a reformed Christian.
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And as I ever look that the body and bloud of the Lord Jesus Christ represented in the elements, should nourish my soule unto eternall life:
And as I ever look that the body and blood of the Lord jesus christ represented in the elements, should nourish my soul unto Eternal life:
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so I promise to be disobedient to the Devil, but faithfull and obedient unto thee.
so I promise to be disobedient to the devil, but faithful and obedient unto thee.
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I will stop my ears against the alluring inchantments of the world, and wicked suggestions of the Devill;
I will stop my ears against the alluring enchantments of the world, and wicked suggestions of the devil;
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but I will open them wide to hearken to thy voyce, that I may obey thy commands.
but I will open them wide to harken to thy voice, that I may obey thy commands.
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But now as thou hast made ir, so if thou hast broken this thy covenant with God, returning to thy former courses of sin and disobedience against him, know thou, that this covenant of thine which thou hast broken, shall stand in full force against thee:
But now as thou hast made ir, so if thou hast broken this thy Covenant with God, returning to thy former courses of since and disobedience against him, know thou, that this Covenant of thine which thou hast broken, shall stand in full force against thee:
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for God will assuredly require it at thy hands:
for God will assuredly require it At thy hands:
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and all the Sacraments which thou hast received, thou hast received them but as so many seales and pledges of thy just deserved condemnation.
and all the Sacraments which thou hast received, thou hast received them but as so many Seals and pledges of thy just deserved condemnation.
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But some man may object and say, Do all that come unworthily unto the Sacrament, eate and drink their own damnation? Then many hundreds, yea thousands are damned:
But Some man may Object and say, Do all that come unworthily unto the Sacrament, eat and drink their own damnation? Then many hundreds, yea thousands Are damned:
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Are all damned that have eat and drunk unworthily ? Ans. No; but a man may eate and drink his own damnation three wayes: are all damned that have eat and drunk unworthily? Ans. No; but a man may eat and drink his own damnation three ways:
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First, in regard of guilt and liablenesse unto Gods wrath :
First, in regard of guilt and liableness unto God's wrath:
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and so he that eateth and drinketh his naturall food, his dinner, supper, or breakfast in his sinnes, eateth and drinketh his own damnation:
and so he that Eateth and Drinketh his natural food, his dinner, supper, or breakfast in his Sins, Eateth and Drinketh his own damnation:
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yea, whosoever thou art, that commest unto this holy banquet in thy sinnes, in thy pride, choler, malice, wrath or revenge, covetousnesse, hypocrisie,
yea, whosoever thou art, that Comest unto this holy banquet in thy Sins, in thy pride, choler, malice, wrath or revenge, covetousness, hypocrisy,
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and deadnesse in Gods service, thou never eatest a bit of bread, but thou eatest and drinkest thine own damnation;
and deadness in God's service, thou never Eatest a bit of bred, but thou Eatest and drinkest thine own damnation;
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that is, thou eatest and drinkest that which will witnesse against thee another day, Deut. 28.16, 17, 18, 19 verses, &c. If thou wilt not hearken to the voice of the Lord thy God, to observe and doe all his commandements,
that is, thou Eatest and drinkest that which will witness against thee Another day, Deuteronomy 28.16, 17, 18, 19 Verses, etc. If thou wilt not harken to the voice of the Lord thy God, to observe and do all his Commandments,
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then all these curses shall come upon thee & overtake thee:
then all these curses shall come upon thee & overtake thee:
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Cursed shalt thou be in the City, and cursed in the field, cursed shal be thy basket and thy store. Cursed shalt thou be in the city, and cursed in the field, cursed shall be thy basket and thy store.
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Now if thy bread be cursed, then thou also art cursed that eatest it Secondly, in regard of the seale and obligation in the conscience ;
Now if thy bred be cursed, then thou also art cursed that Eatest it Secondly, in regard of the seal and obligation in the conscience;
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so he that eateth and drinketh the Sacrament in his sins, eateth and drinketh his own damnation;
so he that Eateth and Drinketh the Sacrament in his Sins, Eateth and Drinketh his own damnation;
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that is, he eates and drinks that which seals up his damnation against the great day of account.
that is, he eats and drinks that which Seals up his damnation against the great day of account.
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And thus many amongst us, and I feare the most part of this Congregation, have eate and drunk their own damnation.
And thus many among us, and I Fear the most part of this Congregation, have eat and drunk their own damnation.
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But this seale may be broken off, and God grant it may. Thirdly, in regard of sigillation in heaven;
But this seal may be broken off, and God grant it may. Thirdly, in regard of sigillation in heaven;
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and so he that eats and drinks unworthily, and will not be reformed;
and so he that eats and drinks unworthily, and will not be reformed;
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he that receives the Sacrament time after time, but still retains his sins, and will not be humbled for them, not forsake them, he setteth a seale in heaven upon his own damnation, that all the whole world can never break off,
he that receives the Sacrament time After time, but still retains his Sins, and will not be humbled for them, not forsake them, he sets a seal in heaven upon his own damnation, that all the Whole world can never break off,
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but such a one most certainly is a damned creature.
but such a one most Certainly is a damned creature.
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And now (my brethren) God forbid there should be any such here, but that this seale may bee broken off:
And now (my brothers) God forbid there should be any such Here, but that this seal may be broken off:
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And O that God would put some strength into this word, that it may be broken off by your godly sorrow for your sin, and forsaking of them all:
And Oh that God would put Some strength into this word, that it may be broken off by your godly sorrow for your since, and forsaking of them all:
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for if this seale be set on your damnation, why do I yet speak unto you,
for if this seal be Set on your damnation, why do I yet speak unto you,
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and intreat and beseech you in the name of Christ to come home and be reconciled to him? and I desire to stand here,
and entreat and beseech you in the name of christ to come home and be reconciled to him? and I desire to stand Here,
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as Jehoiadah set Porters at the gates of the City, and of the house of the Lord, to keep off all those that come in their uncleannesse, 2 Chron. 23.19.
as Jehoiada Set Porters At the gates of the city, and of the house of the Lord, to keep off all those that come in their uncleanness, 2 Chronicles 23.19.
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So I stand this day as the Porter of the Lord, to keep the Lords watch, that no prophane wretch, no proud hearted sinner, that means not to enter into a new course of life, that no such one come unto this holy communion.
So I stand this day as the Porter of the Lord, to keep the lords watch, that no profane wretch, no proud hearted sinner, that means not to enter into a new course of life, that no such one come unto this holy communion.
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I charge that as you will answer the guilt of Christs bloud before Gods Throne, that thou meddle not with it.
I charge that as you will answer the guilt of Christ blood before God's Throne, that thou meddle not with it.
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But now if there should be any that would absent himselfe because he will the more freely go on in his sins, let him know that such a one excludes himselfe from the benefits and merits of Christs death,
But now if there should be any that would absent himself Because he will the more freely go on in his Sins, let him know that such a one excludes himself from the benefits and merits of Christ death,
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and shall never have the benefit of a Redeemer at the day of judgement;
and shall never have the benefit of a Redeemer At the day of judgement;
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but shall perish in his sins for his carelesse neglect and fearfull contempt of so effectuall and powerfull means of salvation and purging,
but shall perish in his Sins for his careless neglect and fearful contempt of so effectual and powerful means of salvation and purging,
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as is the bloud of Christ truly and really offered in the Sacrament.
as is the blood of christ truly and really offered in the Sacrament.
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Wherefore if thou comest or comest not, woe is thee, if so be thou livest and continuest in thy sins,
Wherefore if thou Comest or Comest not, woe is thee, if so be thou Livest and Continuest in thy Sins,
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and goest on in thy unholy courses. And now to conclude;
and goest on in thy unholy courses. And now to conclude;
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as the Cherubim stood before Paradise with a naked sword to keep Adam out, that he might not enter and so eate of the tree of life:
as the Cherubin stood before Paradise with a naked sword to keep Adam out, that he might not enter and so eat of the tree of life:
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so I bring with me the sword of God, to run it up to the hilts in the heart and bowels of every ungodly man, every rebellious and impenitent sinner this day, that dares presume to rush upon this holy Ordinance of God, with a polluted and uncleane heart.
so I bring with me the sword of God, to run it up to the hilts in the heart and bowels of every ungodly man, every rebellious and impenitent sinner this day, that dares presume to rush upon this holy Ordinance of God, with a polluted and unclean heart.
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Therefore let me exhort thee, that as thou tendrest the eternall good of thy soul,
Therefore let me exhort thee, that as thou Tenderest the Eternal good of thy soul,
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so thou be carefull not to eate the body of Christ, nor drink his bloud in thy sins,
so thou be careful not to eat the body of christ, nor drink his blood in thy Sins,
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lest thou eate thine owne bane, and drink thine owne curse:
lest thou eat thine own bane, and drink thine own curse:
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Nay, so doing, thy misery will bee so great, as a good man well weighing and considering of it, said, I professe I had rather have all my veins cut open,
Nay, so doing, thy misery will be so great, as a good man well weighing and considering of it, said, I profess I had rather have all my Veins Cut open,
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and my bloud spilt on the ground, then deliver the body and bloud of Christ unto a prophane sinner:
and my blood spilled on the ground, then deliver the body and blood of christ unto a profane sinner:
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for why should I deliver his own bane and destruction unto him? But now (my brethren and beloved) come out of your sins, come and welcome,
for why should I deliver his own bane and destruction unto him? But now (my brothers and Beloved) come out of your Sins, come and welcome,
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if you part with your lusts, and so you shall be sure to have his bloud to wash your heart,
if you part with your Lustiest, and so you shall be sure to have his blood to wash your heart,
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and cleanse you, his righteousnesse to cleare you, and cloath you, his graces to strengthen you, his spirit to heal and to sanctifie your hearts and natures;
and cleanse you, his righteousness to clear you, and cloth you, his graces to strengthen you, his Spirit to heal and to sanctify your hearts and nature's;
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and the Lord Jesus Christ to supply all good that is wanting in you.
and the Lord jesus christ to supply all good that is wanting in you.
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But if yet notwithstanding all this that hath been said, you will go on in your sins,
But if yet notwithstanding all this that hath been said, you will go on in your Sins,
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and live as you did in your swearing, whoring, lying, and drinking, and all manner of filthinesse;
and live as you did in your swearing, whoring, lying, and drinking, and all manner of filthiness;
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and as you came unto it unclean, so you depart away from it more unclean,
and as you Come unto it unclean, so you depart away from it more unclean,
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and never make any conscience of any reformation, I pronounce this day before God and his elect Angels, that thou shalt surely perish,
and never make any conscience of any Reformation, I pronounce this day before God and his elect Angels, that thou shalt surely perish,
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and thy soule and body be damned and tormented in the scorching flames of hell for evermore.
and thy soul and body be damned and tormented in the scorching flames of hell for evermore.
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Therefore hearken unto instruction, and give eare unto councell, now whiles that the Lord offers it to you, that so you may not harden your hearts any more,
Therefore harken unto instruction, and give ear unto council, now while that the Lord offers it to you, that so you may not harden your hearts any more,
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but may heare and obey, that your souls may live, and so coming together to this holy and blessed Communion for the better and not for the worse, you may return home with the blessing of children. FINIS.
but may hear and obey, that your Souls may live, and so coming together to this holy and blessed Communion for the better and not for the Worse, you may return home with the blessing of children. FINIS.
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THE DVTIE OF COMMUNICANTS: OR, Examination required of every COMMUNICANT.
THE DUTY OF COMMUNICANTS: OR, Examination required of every COMMUNICANT.
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In a SERMON Preached, By that vigilant and painfull Minister of the Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
In a SERMON Preached, By that vigilant and painful Minister of the Word, WILLIAM FENNER, BED Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
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London, Printed by T.R. and E.M. for J.S. London, Printed by T.R. and E.M. for JESUS
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EXAMINATION Required in every COMMUNICANT. A Sermon preached by Mr. WILLIAM FENNER Minister of Gods Word. 2 COR. 11.28.
EXAMINATION Required in every COMMUNICANT. A Sermon preached by Mr. WILLIAM FENNER Minister of God's Word. 2 COR. 11.28.
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But let a man examine himself, and so let him eat of that Bread and drink of that Cup.
But let a man examine himself, and so let him eat of that Bred and drink of that Cup.
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IN the latter part of this Chapter the Apostle treats of the Sacrament of the Lords Supper:
IN the latter part of this Chapter the Apostle treats of the Sacrament of the lords Supper:
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And first hee reproves the Corinthians for their unworthy comming to it, as wee see in verse 18. There were Errors,
And First he reproves the Corinthians for their unworthy coming to it, as we see in verse 18. There were Errors,
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and Schismes, contempt of the poore, drunkennesse, excesse, disorder, ond unprofitablenesse in the duties of God:
and Schisms, contempt of the poor, Drunkenness, excess, disorder, and unprofitableness in the duties of God:
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they waxed worse and worse by the Sacrament. All these, and sundry other abuses were among them;
they waxed Worse and Worse by the Sacrament. All these, and sundry other Abuses were among them;
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so that they did not eate the Lords Supper aright as they ought.
so that they did not eat the lords Supper aright as they ought.
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Secondly, he reduceth them back to the first prime institution of it by Jesus Christ, as we see in verse 23. that hereby they might both see how grievously they had abused thy Sacrament,
Secondly, he reduceth them back to the First prime Institution of it by jesus christ, as we see in verse 23. that hereby they might both see how grievously they had abused thy Sacrament,
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and likewise see how they might sanctifiedly use it. Thirdly, he shewes the danger of unworthy receivers :
and likewise see how they might sanctifiedly use it. Thirdly, he shows the danger of unworthy Receivers:
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and this he sets out two wayes: First, by the greivousnesse of the sinne ;
and this he sets out two ways: First, by the greivousnesse of the sin;
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such a person makes himself guilty of the body and blood of the Lord, as we see verse 27. Secondly, by the dolefull consequence that follows upon it;
such a person makes himself guilty of the body and blood of the Lord, as we see verse 27. Secondly, by the doleful consequence that follows upon it;
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He eats and drinks damnation to himselfe, as we see verse 29.He eats and drinks damnation to himself, as we see verse 29.
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Now in this verse (that I may not trouble you with speaking of any more matter then what is necessary for the present Theam) he shewes how we may prevent, escape, and avoid this danger ; Now in this verse (that I may not trouble you with speaking of any more matter then what is necessary for the present Theam) he shows how we may prevent, escape, and avoid this danger;
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how we may take an order that we doe not fall into this greivous sinne, that we doe not plunge our selves into this grievous misery:
how we may take an order that we do not fallen into this grievous sin, that we do not plunge our selves into this grievous misery:
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Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. A man must examine himselfe, sift his owne soule,Let a man examine himself, and so let him eat of that Bred, and drink of that Cup. A man must examine himself, sift his own soul,
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and labour to prepare himselfe, before he dare to venture on this sacred businesse.
and labour to prepare himself, before he Dare to venture on this sacred business.
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In these words, before we set upon the particular handling of them, we may observe, that We must not rush upon the Sacrament.
In these words, before we Set upon the particular handling of them, we may observe, that We must not rush upon the Sacrament.
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There must somewhat be done before we can receive it, Let a man examine himselfe,
There must somewhat be done before we can receive it, Let a man examine himself,
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and so let him eate of that Bread, and drink of that Cup. There are none of the Ordinances of God, that a man may safely rush upon.and so let him eat of that Bred, and drink of that Cup. There Are none of the Ordinances of God, that a man may safely rush upon.
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Wouldst thou offer any sacrifice to God? but thou must stay first, and examine thy self,
Wouldst thou offer any sacrifice to God? but thou must stay First, and examine thy self,
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whether there be not somthing yet undone: It may be thou hast offended God in something or other;
whither there be not something yet undone: It may be thou hast offended God in something or other;
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It may bee thou art out with thy brother;
It may be thou art out with thy brother;
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thou must first goe and be reconciled to thy brother, and then offer thy gift, Matth. 5. So, wouldst thou reprove thy neighbour? It may be there is somewhat out of order, some indisposednesse in thee, thou art not yet in case to set on this duty;
thou must First go and be reconciled to thy brother, and then offer thy gift, Matthew 5. So, Wouldst thou reprove thy neighbour? It may be there is somewhat out of order, Some indisposedness in thee, thou art not yet in case to Set on this duty;
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it may bee thou art faulty, and guilty thy self; it may be thou hast a beam in thine own eye.
it may be thou art faulty, and guilty thy self; it may be thou hast a beam in thine own eye.
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First (saith the Text) pull the beam out of thine own eye, and then thou maist see cleerly to pull the moat out of thy brothers eye, Matth. 7.5. So wouldst thou reforme thy outward man? But it may bee thy inward man is not reformed; First (Says the Text) pull the beam out of thine own eye, and then thou Mayest see clearly to pull the moat out of thy Brother's eye, Matthew 7.5. So Wouldst thou reform thy outward man? But it may be thy inward man is not reformed;
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there is s•me lust in thy heart, some pride in thy will, some stubbornnesse in thy spirit, some Idoll in thy bosome;
there is s•me lust in thy heart, Some pride in thy will, Some stubbornness in thy Spirit, Some Idol in thy bosom;
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First, cleanse the inside of the platter, Matth. 23.26.First, cleanse the inside of the platter, Matthew 23.26.
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There is never an ordinance of God that can bee done, but there must be somewhat done first, a man must doe somthing before, There is never an Ordinance of God that can be done, but there must be somewhat done First, a man must do something before,
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As in the choice of Officers, as Ministers, or Deacons ▪ other Officers in the Church,
As in the choice of Officers, as Ministers, or Deacons ▪ other Officers in the Church,
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first, they must bee proved before they be chosen: so in all the Ordinances of God.
First, they must be proved before they be chosen: so in all the Ordinances of God.
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Would wee come to the Sacrament? There is somewhat must bee done first, we must examine our selves,
Would we come to the Sacrament? There is somewhat must be done First, we must examine our selves,
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and root out all unsanctifiednesse, and indisposition, that cannot stand with the right communicating in the Lords Supper.
and root out all unsanctifiedness, and indisposition, that cannot stand with the right communicating in the lords Supper.
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And so in every other good duty. The reasons of this are:
And so in every other good duty. The Reasons of this Are:
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First, because naturally we are not invited guests, wee are not such as are invited to the Lords Supper;
First, Because naturally we Are not invited guests, we Are not such as Are invited to the lords Supper;
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we are children of wrath, and as long as we are in such a estate, we cannot come aright to the Communion.
we Are children of wrath, and as long as we Are in such a estate, we cannot come aright to the Communion.
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This is childrens bread, and it cannot be given to dogges. Christ, whensoever he sets his dainties before his people ▪ he tels us for whom they are, Take, eate, this is my Body that is broken for you.
This is Children's bred, and it cannot be given to Dogs. christ, whensoever he sets his dainties before his people ▪ he tells us for whom they Are, Take, eat, this is my Body that is broken for you.
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This is the Supper that is made for you, as it is in this Chapter, verse 24. First we must prove our selves invited guests.
This is the Supper that is made for you, as it is in this Chapter, verse 24. First we must prove our selves invited guests.
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It is true, the Lord Christ invites every man to the Lords Supper; but he invites him methodically, he must bee in such an estate:
It is true, the Lord christ invites every man to the lords Supper; but he invites him methodically, he must be in such an estate:
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but every man is not so fitted: a man must be a member of Christ that means to partake of Christs death;
but every man is not so fitted: a man must be a member of christ that means to partake of Christ death;
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he must be one that is in Christ, he must be able to prove that he is ingraffed into Christ, he must bee able to shew the mark of the Lord Christ on him.
he must be one that is in christ, he must be able to prove that he is Ingrafted into christ, he must be able to show the mark of the Lord christ on him.
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As it is with some of your great dinners, and feasts in this Citie, you have tickets, As it is with Some of your great dinners, and feasts in this city, you have tickets,
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and all that are admitted to the feast, must shew their ticket before they are admitted;
and all that Are admitted to the feast, must show their ticket before they Are admitted;
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So thou must be able to shew thy ticket, that thou hast an invitation from Christ, thou must have a mark, and token from Chtist that thou commest, and commest with his warrant.
So thou must be able to show thy ticket, that thou hast an invitation from christ, thou must have a mark, and token from Christ that thou Comest, and Comest with his warrant.
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A second reason is, though thou be invited, it may be thou art not disposed.
A second reason is, though thou be invited, it may be thou art not disposed.
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If a man will doe a thing that hee is naturally indisposed to, there must be somewhat done before of necessitie:
If a man will do a thing that he is naturally indisposed to, there must be somewhat done before of necessity:
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So the Lords Supper, it is a thing that naturally wee are indisposed unto, therefore somewhat must of necessity be done first.
So the lords Supper, it is a thing that naturally we Are indisposed unto, Therefore somewhat must of necessity be done First.
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Naturally we are unholy, we are unthankfull, and carnall, we are in our sinnes, strangers from God,
Naturally we Are unholy, we Are unthankful, and carnal, we Are in our Sins, Strangers from God,
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and the Covenant of God, and from the seale of the Covenant: all this indisposition must be wrought out before we can comfortably come hither.
and the Covenant of God, and from the seal of the Covenant: all this indisposition must be wrought out before we can comfortably come hither.
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If Christ would have the very Chamber first trimmed, before he instituted the Passeover, and the Sacrament;
If christ would have the very Chamber First trimmed, before he instituted the Passover, and the Sacrament;
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much more will hee have the soule disposed for him, and the heart cleansed from all filthinesse.
much more will he have the soul disposed for him, and the heart cleansed from all filthiness.
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If hee that ate of the Peace-offering being indisposed, having his uncleannesse upon him, was to bee cut off from his people. Levit. 7.20.
If he that ate of the Peace-offering being indisposed, having his uncleanness upon him, was to be Cut off from his people. Levit. 7.20.
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what will God doe to such people as come hither in their uncleannesse, and indisposition, unsanctified, and unqualified? what will God do to such people as come hither in their uncleanness, and indisposition, unsanctified, and unqualified?
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Thirdly, suppose we were both invited and disposed, yet this is not enough:
Thirdly, suppose we were both invited and disposed, yet this is not enough:
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This is a solemn Ordinance of God, and an ordinary disposition will not serve the turne. This is a solemn Ordinance of God, and an ordinary disposition will not serve the turn.
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Though every child of God bee ordinarily disposed to every good word and work, to pray,
Though every child of God be ordinarily disposed to every good word and work, to pray,
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and to heare the word of God, he is prepared and furnished to every well doing ordinarily and habitually? but a man must be disposed further ;
and to hear the word of God, he is prepared and furnished to every well doing ordinarily and habitually? but a man must be disposed further;
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There is a solemne preparation required to the Communion, as in Deut. 16.15. there were solemne feasts in the Law:
There is a solemn preparation required to the Communion, as in Deuteronomy 16.15. there were solemn feasts in the Law:
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so there is this solemne feast in the Gospel, and there are solemne preparations required thereto.
so there is this solemn feast in the Gospel, and there Are solemn preparations required thereto.
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When we come to the Communion, to eate the Lords Supper, it is not eating and drinking in Christs presence;
When we come to the Communion, to eat the lords Supper, it is not eating and drinking in Christ presence;
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for so may any reprobate doe, and yet Christ may say to him, Depart from me, thou worker of iniquity.
for so may any Reprobate do, and yet christ may say to him, Depart from me, thou worker of iniquity.
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It is not to come and sit in your Pewes, and wait till the Bread come, and take it;
It is not to come and fit in your Pews, and wait till the Bred come, and take it;
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and till the Cup come, and drink it;
and till the Cup come, and drink it;
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so many a reprobate may doe, and the Corinthians did, that did eate and drink their own damnation:
so many a Reprobate may do, and the Corinthians did, that did eat and drink their own damnation:
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But there must be a solemne preparation to it, to be sealed with the Spirit of Promise, to be righteous by faith in the body and blood of Christ;
But there must be a solemn preparation to it, to be sealed with the Spirit of Promise, to be righteous by faith in the body and blood of christ;
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For a man to be humble and empty of his sinne, to bee thirsty after the pretious blood of Christ, to be fed and built up in the promises;
For a man to be humble and empty of his sin, to be thirsty After the precious blood of christ, to be fed and built up in the promises;
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It is a weighty thing to come to the Communion:
It is a weighty thing to come to the Communion:
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a man must bee a worthy man ▪ or else he hath nothing to doe here,
a man must be a worthy man ▪ or Else he hath nothing to do Here,
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As Solomon said of Adonijah, If he be a worthy man, not a haire shall fall from his head;
As Solomon said of Adonijah, If he be a worthy man, not a hair shall fallen from his head;
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but if wickednes be found in him, hee shall die, 1. King 1.52.but if wickedness be found in him, he shall die, 1. King 1.52.
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So if we be worthy men and women, not a haire of our head shall fall to the ground, none of the curses shall light on us, that light on unprepared persons:
So if we be worthy men and women, not a hair of our head shall fallen to the ground, none of the curses shall Light on us, that Light on unprepared Persons:
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but if wickednesse be found in us, if we be guilty of any sinne, if we live in any lust not mortfied;
but if wickedness be found in us, if we be guilty of any sin, if we live in any lust not mortfied;
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if there be any prophanenesse in our lives, in our families, in our courses and callings,
if there be any profaneness in our lives, in our families, in our courses and callings,
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though we catch hold of the hornes of the Altar, though we partake of these holy mysteries,
though we catch hold of the horns of the Altar, though we partake of these holy Mysteres,
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yet we shall be so far from having any mercie, as that we shall hasten our own ruine, we set a seal on our own judgment,
yet we shall be so Far from having any mercy, as that we shall hasten our own ruin, we Set a seal on our own judgement,
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and make our case worse then it was before.
and make our case Worse then it was before.
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Let us take notice of it and never dare to rush on any of Gods ordinances. Let us take notice of it and never Dare to rush on any of God's ordinances.
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You know what became of the foolish man in the Gospel, that when they were invited to come to the marriage Supper, he thought it was nothing but to come with them that came, to crowd in with them, You know what became of the foolish man in the Gospel, that when they were invited to come to the marriage Supper, he Thought it was nothing but to come with them that Come, to crowd in with them,
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and sit down among the rest; he considered not what he went about, that he might be prepared accordingly;
and fit down among the rest; he considered not what he went about, that he might be prepared accordingly;
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the event was this, he was cast out into utter darknesse, Matth. 22.13. It is dangerous rushing on any of Gods ordinances.
the event was this, he was cast out into utter darkness, Matthew 22.13. It is dangerous rushing on any of God's ordinances.
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To rush upon prayer, for a man to fall down upon his knees, and to utter any thing before the Lord hastily with his mouth, not considering that God is in heaven, and he on the earth.
To rush upon prayer, for a man to fallen down upon his knees, and to utter any thing before the Lord hastily with his Mouth, not considering that God is in heaven, and he on the earth.
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A mans word may damne his own soule, and pull vengeance on his own pate, his prayers may prove a curse, his prayer for mercy may bee turned into vengeance:
A men word may damn his own soul, and pull vengeance on his own pate, his Prayers may prove a curse, his prayer for mercy may be turned into vengeance:
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So the higher the service, the greater the danger.
So the higher the service, the greater the danger.
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As the servants of Abigail said to her, Consider what you doe, when evill was determined against them:
As the Servants of Abigail said to her, Consider what you do, when evil was determined against them:
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so consider what you doe when you come to the Sacrament, you come to a weighty thing, to that that will either set you neerer to the Kingdom of God, or to hell and condemnation.
so Consider what you do when you come to the Sacrament, you come to a weighty thing, to that that will either Set you nearer to the Kingdom of God, or to hell and condemnation.
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But I let this passe, and come to the words themselves.
But I let this pass, and come to the words themselves.
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Let a man examine himself, and so let him eat of that Bread, and drink of that Cup.
Let a man examine himself, and so let him eat of that Bred, and drink of that Cup.
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In these words observe, First, the matter of the duty commanded ▪ that is, to eat of that bread, and to drink of that cup.
In these words observe, First, the matter of the duty commanded ▪ that is, to eat of that bred, and to drink of that cup.
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Secondly, the manner of doing the duty ; not only to eat of that bread, but so to eat;
Secondly, the manner of doing the duty; not only to eat of that bred, but so to eat;
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and not only to drink that cup, but so to drink.
and not only to drink that cup, but so to drink.
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Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of our selves, Let a man examine himself,
Thirdly, the Rule of direction how to come in a right manner to partake of it, that is, by examining of our selves, Let a man examine himself,
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and so let him eate of that bread, and drink of that cup. and so let him eat of that bred, and drink of that cup.
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Fourthly and lastly, the benefit following that direction, and that is in this word But; But let a man examine himselfe.
Fourthly and lastly, the benefit following that direction, and that is in this word But; But let a man examine himself.
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He had said before, He that eats and drinks unworthily, is made guilty of the body and bloud of the Lord ;
He had said before, He that eats and drinks unworthily, is made guilty of the body and blood of the Lord;
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and, he discerneth not the Lords body, vers. 27. But, saith he, as if he should say,
and, he discerneth not the lords body, vers. 27. But, Says he, as if he should say,
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if a man would prevent this;
if a man would prevent this;
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if a man would take order that he be not guilty of the body and bloud of Christ, that he do not come undiscerningly to these heavenly mysteries,
if a man would take order that he be not guilty of the body and blood of christ, that he do not come undiscerningly to these heavenly Mysteres,
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but with comfort, and title to the promises, with hope and confidence and speeding there of the benefits of Christ exhibited,
but with Comfort, and title to the promises, with hope and confidence and speeding there of the benefits of christ exhibited,
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then let a man examine himselfe, and so let him eat of that bread, and drink of that cup.
then let a man examine himself, and so let him eat of that bred, and drink of that cup.
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Now I will passe over some of these points, namely, that we are to eate that bread, and drink that cup.
Now I will pass over Some of these points, namely, that we Are to eat that bred, and drink that cup.
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There is a necessity that we should receive the Lords Supper. There is a necessity that we should receive the lords Supper.
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I need not stand on this, you know it is sufficiently proved by the Sacrament of the Law, which was the fore-runner of this Sacrament, that soul that did not partake of that, was to die the death, he was to be cut off from Gods people, Num. 9.13.
I need not stand on this, you know it is sufficiently proved by the Sacrament of the Law, which was the forerunner of this Sacrament, that soul that did not partake of that, was to die the death, he was to be Cut off from God's people, Num. 9.13.
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If the Lord was so careful of those Sacraments that were inferior to these (and yet they were of the same substance as these) that the man that neglected to come to them, to partake of them, was to be cut off, to be excommunicated from the people of God, If the Lord was so careful of those Sacraments that were inferior to these (and yet they were of the same substance as these) that the man that neglected to come to them, to partake of them, was to be Cut off, to be excommunicated from the people of God,
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and to be rent off from the Congregation of the Saints, then how much more for these heavenly,
and to be rend off from the Congregation of the Saints, then how much more for these heavenly,
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and weighty, and glorious Ordinances of the Gospel, which are far more glorious then them of the Law ? But I will not stand upon that.
and weighty, and glorious Ordinances of the Gospel, which Are Far more glorious then them of the Law? But I will not stand upon that.
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I might here take notice too of the frequencie of the duty:
I might Here take notice too of the frequency of the duty:
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for so it hath dependance on those words formerly, As oft as yee eat this bread, for so it hath dependence on those words formerly, As oft as ye eat this bred,
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and drink this cup, yee shew the Lords death, and so that is, as oft as ye eate, do it in this manner.and drink this cup, ye show the lords death, and so that is, as oft as you eat, do it in this manner.
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This is the command of God, that we oft receive the Lords Supper.
This is the command of God, that we oft receive the lords Supper.
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In the Primitive times St. Basil observes, that they ate it three or foure times in, a week, on Wednesdayes, Fridaies, and on the Lords day,; In the Primitive times Saint Basil observes, that they ate it three or foure times in, a Week, on Wednesdays, Fridays, and on the lords day,;
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but that was a time of persecution, I will not stand upon that. I think it not needfull:
but that was a time of persecution, I will not stand upon that. I think it not needful:
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But it should bee often, wee should not trust it only upon Easter and Whitsontide, and Christ tide, three or four times in the year.
But it should be often, we should not trust it only upon Easter and Whitsuntide, and christ tide, three or four times in the year.
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Again, I might observe here from this mystery received, in that he cals it Bread, I might observe against the Papists Transubstantiation, that the bread received, is not transubstantiated, it is bread.
Again, I might observe Here from this mystery received, in that he calls it Bred, I might observe against the Papists Transubstantiation, that the bred received, is not Transubstantiated, it is bred.
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And against that of receiving in one kind. So let him eat of that bread, and drink of that cup :
And against that of receiving in one kind. So let him eat of that bred, and drink of that cup:
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he doth not say, so let him eat of that bread only, but he directs the command in both kinds. But I let this passe,
he does not say, so let him eat of that bred only, but he directs the command in both Kinds. But I let this pass,
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and come to the seceond thing, that is, the manner how we should do this duty.
and come to the seceond thing, that is, the manner how we should do this duty.
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So let him eat of that bread, and drink of that cup. So let him eat of that bred, and drink of that cup.
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It is not, first let him examine himself, and then let him eat of that bread, and drink of that cup:
It is not, First let him examine himself, and then let him eat of that bred, and drink of that cup:
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But let him examine himselfe, and then SO let him eate:
But let him examine himself, and then SO let him eat:
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implying, that examining a mans selfe helps, or ought to help a man to a right manner:
implying, that examining a men self helps, or ought to help a man to a right manner:
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and when he hath gotten a right manner, then to eat that bread, and drink that cup;
and when he hath got a right manner, then to eat that bred, and drink that cup;
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that he may do not only for matter that which the Lord commands, but for manner as the Lords commands.
that he may do not only for matter that which the Lord commands, but for manner as the lords commands.
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Beloved, the Lord stands on circumstances as well as duties:
beloved, the Lord Stands on Circumstances as well as duties:
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we are all racers, wee run, but we must so run that we may obtain, 2 Cor. 9.26. So pray that we may speed, so hear that we may be converted, so reprove that we may be edified;
we Are all racers, we run, but we must so run that we may obtain, 2 Cor. 9.26. So pray that we may speed, so hear that we may be converted, so reprove that we may be edified;
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so behave our selves in our places and callings, that we may glorifie God.so behave our selves in our places and callings, that we may Glorify God.
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It is not enough for a man to run, but he must so run, if he mean to obtain.
It is not enough for a man to run, but he must so run, if he mean to obtain.
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Every man will be speaking and doing good things; but so speak, and so do, Jam. 2.12. The Lord calls upon us to have a care of the manner of duties, as well as of the matter of duties.
Every man will be speaking and doing good things; but so speak, and so do, Jam. 2.12. The Lord calls upon us to have a care of the manner of duties, as well as of the matter of duties.
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It is not enough that a man come to eate of that bread, and drink of that cup,
It is not enough that a man come to eat of that bred, and drink of that cup,
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but so to eat, and so to drink of it, he must partake of the Lords Table,
but so to eat, and so to drink of it, he must partake of the lords Table,
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and so as the Lord enjoyns. Now the Reasons of this are: First, because the same Lord that commands the matter, commands the manner too.
and so as the Lord enjoins. Now the Reasons of this Are: First, Because the same Lord that commands the matter, commands the manner too.
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The Lord he will have his service well done, as well as done, he will have the work well performed, as well as performed. The Lord he will have his service well done, as well as done, he will have the work well performed, as well as performed.
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It is not only the thing that the Lord stands upon, but the right manner and kind of doing it.
It is not only the thing that the Lord Stands upon, but the right manner and kind of doing it.
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When David perswaded his sonne Solomon to worship the God of his Fathers, he bids him not only do the thing,
When David persuaded his son Solomon to worship the God of his Father's, he bids him not only do the thing,
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but do it in a right manner, And thou my sonne Solomon, know thou the God of thy fathers, and serve him.
but do it in a right manner, And thou my son Solomon, know thou the God of thy Father's, and serve him.
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Is that all? No, but with a perfect heart, and a willing mind, 2 Chron. 28.9. He commands him to do it, not only for the matter of it, but in the right manner of it.
Is that all? No, but with a perfect heart, and a willing mind, 2 Chronicles 28.9. He commands him to do it, not only for the matter of it, but in the right manner of it.
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A man may serve God, but if it be not with a perfect heart, and a willing minde, and with a chearfull spirit;
A man may serve God, but if it be not with a perfect heart, and a willing mind, and with a cheerful Spirit;
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if he be not ready to every command, if he do not open his eares to every rebuke, a man doth not serve God at all.
if he be not ready to every command, if he do not open his ears to every rebuke, a man does not serve God At all.
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The manner either makes all, or marres all.
The manner either makes all, or mars all.
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Secondly, another Reason is, because circumstances overthrow actions, if they bee not rightly and duly observed. As for example:
Secondly, Another Reason is, Because Circumstances overthrow actions, if they be not rightly and duly observed. As for Exampl:
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In Scripture prayer is an action commanded of God:
In Scripture prayer is an actium commanded of God:
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the Lord commands us to pray, that we call upon his name duly, every day, in all our needs and necessities, upon all occasions continually. But now if we pray not aright, not in that manner that the Lord hath perscribed;
the Lord commands us to pray, that we call upon his name duly, every day, in all our needs and necessities, upon all occasions continually. But now if we pray not aright, not in that manner that the Lord hath perscribed;
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if we pray either with a guilty defiled conscience, with cold affections, with a dead spirit,
if we pray either with a guilty defiled conscience, with cold affections, with a dead Spirit,
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or without departing from iniquity, or without a pure heart:
or without departing from iniquity, or without a pure heart:
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if a man pray without the right manner of prayer, he marres all his prayer, it is a howling, and not a prayer.
if a man pray without the right manner of prayer, he mars all his prayer, it is a howling, and not a prayer.
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They did not cry to mee (saith God) when they howled on their beds, that is, when they prayed:They did not cry to me (Says God) when they howled on their Beds, that is, when they prayed:
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but because they did not pray in a right manner, the Lord calls it a howling, and not a prayer. We roare as Beares, in Isay 59.12. the Prophet nicknames it, speaking in the person of the people, he calls it the roaring of Beares :
but Because they did not pray in a right manner, the Lord calls it a howling, and not a prayer. We roar as Bears, in Saiah 59.12. the Prophet nicknames it, speaking in the person of the people, he calls it the roaring of Bears:
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The Lord had as lief heare the barking of a Dog, or the grunting of a Swine,
The Lord had as lief hear the barking of a Dog, or the grunting of a Swine,
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as a man that doth not pray aright, with a bleeding heart, with contrition of soule and spirit, with a spirit of grace and supplication.
as a man that does not pray aright, with a bleeding heart, with contrition of soul and Spirit, with a Spirit of grace and supplication.
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When a man prayes, and prayes dot aright, his prayer leaves that name, it is no more a prayer in Gods account.
When a man prays, and prays dot aright, his prayer leaves that name, it is no more a prayer in God's account.
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And so preaching, it is an admirable action; And so preaching, it is an admirable actium;
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but if a man doe not preach aright, if it be flattering with the enticing words of mans wisdome,
but if a man do not preach aright, if it be flattering with the enticing words of men Wisdom,
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or beating the aire, and to shew his owne learning, this overthrowes the action of preaching, hee preacheth not Christ but himselfe; himselfe, not the Gospel, though the Gospel bee in his Sermon all over,or beating the air, and to show his own learning, this overthrows the actium of preaching, he Preacheth not christ but himself; himself, not the Gospel, though the Gospel be in his Sermon all over,
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yet himselfe hee preacheth, the action is marred, the circumstance marreth it.
yet himself he Preacheth, the actium is marred, the circumstance marreth it.
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So in the Lords Supper, if a man come not prepared, that he have not the Wedding Garment, that he be not aright qualified according to the requisites of the Gospel, this is not to eate the Lords Supper.
So in the lords Supper, if a man come not prepared, that he have not the Wedding Garment, that he be not aright qualified according to the requisites of the Gospel, this is not to eat the lords Supper.
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Saith the Apostle, When yee come together, this is not to eate the Lords Supper:
Says the Apostle, When ye come together, this is not to eat the lords Supper:
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you think you eate the Lords Supper, you take the bread and the cup, and can say, Blessed be God,
you think you eat the lords Supper, you take the bred and the cup, and can say, Blessed be God,
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and I pray God to blesse me:
and I pray God to bless me:
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you may come and doe these actions, but the action is altered, the action is diversified when it is not done in a right manner.
you may come and do these actions, but the actium is altered, the actium is diversified when it is not done in a right manner.
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So if a man come to reprove his brother, if himselfe be faulty, do you think this a sufficient reproof? No, it is hyhocrisie. Thou hypocrite, Matth. 7.5. his reproof of his brother is hypocrisie.
So if a man come to reprove his brother, if himself be faulty, do you think this a sufficient reproof? No, it is hyhocrisie. Thou hypocrite, Matthew 7.5. his reproof of his brother is hypocrisy.
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So for men to tell one another of their faults, and to tell them with a spirit of bitternesse;
So for men to tell one Another of their Faults, and to tell them with a Spirit of bitterness;
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this is not Christian dehortation, but biting one another, Gal. 5.15.
this is not Christian dehortation, but biting one Another, Gal. 5.15.
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And so for eating and drinking, beloved, eating is lawfull, and drinking is lawfull, and marrying and giving in marriage, all these are lawfull, And so for eating and drinking, Beloved, eating is lawful, and drinking is lawful, and marrying and giving in marriage, all these Are lawful,
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yet if a man eate not aright, and drink not aright, and marry in the Lord, and eate and drink with title to the Lords creatures, that he have interest in the covenant of God,
yet if a man eat not aright, and drink not aright, and marry in the Lord, and eat and drink with title to the lords creatures, that he have Interest in the Covenant of God,
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if Christ be not in it, how shall he have comfort? Nay, that very nature of his eating is alrered, his eating and drinking, and marrying is a sinne.
if christ be not in it, how shall he have Comfort? Nay, that very nature of his eating is alrered, his eating and drinking, and marrying is a sin.
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As our Lord Christ shews of the old world, They did eat and drinke, and were marrying and giving in marriage, till Noah entred into the Arke, and the flood came and swept them away, Matth. 24.37.
As our Lord christ shows of the old world, They did eat and drink, and were marrying and giving in marriage, till Noah entered into the Ark, and the flood Come and swept them away, Matthew 24.37.
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He reckons their eating and drinking among their sins, among the reasons and causes why the flood came upon them, they did eate and drink,
He reckons their eating and drinking among their Sins, among the Reasons and Causes why the flood Come upon them, they did eat and drink,
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and marry and give in marriage.
and marry and give in marriage.
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You will say, Was that the reason the flood came? And was that an argument of their security? Did not Noah eate and drink and marry? And were not his sons married that were in the Arke, and he a grand-father. But he did it aright ;
You will say, Was that the reason the flood Come? And was that an argument of their security? Did not Noah eat and drink and marry? And were not his Sons married that were in the Ark, and he a grandfather. But he did it aright;
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therefore his eating and drinking is not brought in as a signe of security, but of the old world, that were carnall and wretched people; it was;
Therefore his eating and drinking is not brought in as a Signen of security, but of the old world, that were carnal and wretched people; it was;
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because they did not eate and drink aright.
Because they did not eat and drink aright.
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There be Rules in eating and drinking, in talking and discoursing, in doing the duties of our callings:
There be Rules in eating and drinking, in talking and discoursing, in doing the duties of our callings:
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There be Rules how you ought to buy and sell, and to do every good word and worke.
There be Rules how you ought to buy and fell, and to do every good word and work.
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If these Rules be not observed, the Rules of Gods blessed word, the actions themselves are altered;
If these Rules be not observed, the Rules of God's blessed word, the actions themselves Are altered;
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though the things be commanded of God, yet they are cursed and abominable things, when the true form and fashion of them is not regarded,
though the things be commanded of God, yet they Are cursed and abominable things, when the true from and fashion of them is not regarded,
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though they be never so godly.
though they be never so godly.
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A garment, though it be never so good, if the Taylor handle it not well, it is marred in the making, A garment, though it be never so good, if the Taylor handle it not well, it is marred in the making,
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if hee bring it not to a right forme, and make it in a right manner, the man that is to have the garment, is disappointed.
if he bring it not to a right Form, and make it in a right manner, the man that is to have the garment, is disappointed.
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So Timber, though it be never so excellent, though it be all Oke, or Elm,
So Timber, though it be never so excellent, though it be all Oak, or Elm,
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or whatsoever tree, though it be never so fit for building, if the Artificer deale not well in handling it, the inhabitant that comes there, may curse the day that ever he came there:
or whatsoever tree, though it be never so fit for building, if the Artificer deal not well in handling it, the inhabitant that comes there, may curse the day that ever he Come there:
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If it be not well built, it may fall on his head and kill him, and all that belongs to him.
If it be not well built, it may fallen on his head and kill him, and all that belongs to him.
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So it is in all the Ordinances of God, and the matters of Religion, we must not only do them for matter, but for manner too:
So it is in all the Ordinances of God, and the matters of Religion, we must not only do them for matter, but for manner too:
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for that either makes or marres them. Thirdly, another Reason is, because only the right manner of doing duties gets the blessing.
for that either makes or mars them. Thirdly, Another Reason is, Because only the right manner of doing duties gets the blessing.
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A man may pray a thousand times, and never be heard, he may hear a million of Sermons,
A man may pray a thousand times, and never be herd, he may hear a million of Sermons,
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and never be converted, a man may come to all the Sacraments in the yeare, all his life long,
and never be converted, a man may come to all the Sacraments in the year, all his life long,
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and never be sealed against the day of redemption. A man may do the things, and never get the blessing;
and never be sealed against the day of redemption. A man may do the things, and never get the blessing;
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all the blessing lies in the right manner of doing. Blessed is that servant, who when his master comes, shall find so doing, Matth. 24.48. He saith not, Who when his master commeth, shall find doing.
all the blessing lies in the right manner of doing. Blessed is that servant, who when his master comes, shall find so doing, Matthew 24.48. He Says not, Who when his master comes, shall find doing.
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Christ when he comes to judgement, shall finde many doing ;
christ when he comes to judgement, shall find many doing;
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it may be he will come in prayer time, it may be he will come in the morning,
it may be he will come in prayer time, it may be he will come in the morning,
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when many thousands shall be at their prayers in their families:
when many thousands shall be At their Prayers in their families:
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it may be he will come at night, when all are at prayer in their houses;
it may be he will come At night, when all Are At prayer in their houses;
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it may be he will come on the Sabbath, when all the Countrey is at Church, hearing of Sermons, hee shall finde many thousands doing ▪ and praying But blessed is that servant, whom his Lord when hee comes, shall find so praying so hearing, so receiving the Sacrament:
it may be he will come on the Sabbath, when all the Country is At Church, hearing of Sermons, he shall find many thousands doing ▪ and praying But blessed is that servant, whom his Lord when he comes, shall find so praying so hearing, so receiving the Sacrament:
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He shall find many believing but so believing gets the blessing: many professing but it is so professing that gets the comfort.
He shall find many believing but so believing gets the blessing: many professing but it is so professing that gets the Comfort.
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I say, all the blessings of God are promised to the right manner of doing. Now, what is it,
I say, all the blessings of God Are promised to the right manner of doing. Now, what is it,
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when we doe duties, what doe we look for? Is it not for a blessing ? Why doe we doe the duties,
when we do duties, what do we look for? Is it not for a blessing? Why do we do the duties,
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if we doe not doe them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose.
if we do not do them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose.
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Fourthly, another Reason is, the example of Jesus Christ ; Christ hath given us an example that we should doe as he did: Fourthly, Another Reason is, the Exampl of jesus christ; christ hath given us an Exampl that we should do as he did:
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Now hee did not onely doe that which his Father bid him doe, for ma•ter, but for manner, both in all the words hee spake,
Now he did not only do that which his Father bid him do, for ma•ter, but for manner, both in all the words he spoke,
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and in all the deeds that hee performed.
and in all the Deeds that he performed.
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For the words he spake, As the Father hath said unto me, even so speak I, Joh. 12. And in Joh. 14.31. As the Father hath given me commandement even so doe I.
For the words he spoke, As the Father hath said unto me, even so speak I, John 12. And in John 14.31. As the Father hath given me Commandment even so do I.
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Mark, he did not onely obey his Father in the matter of his command, but in the manner of it.
Mark, he did not only obey his Father in the matter of his command, but in the manner of it.
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And as Christ hath done thus, so all that are Christs:
And as christ hath done thus, so all that Are Christ:
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all the servants of God in all ages, they have been very carefull, especially of the right manner of obeying God.
all the Servants of God in all ages, they have been very careful, especially of the right manner of obeying God.
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As it is said of Noah, Gen. 6 22, As the Lord commanded Noah, even so did he, just as the Lord commanded him;
As it is said of Noah, Gen. 6 22, As the Lord commanded Noah, even so did he, just as the Lord commanded him;
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he did not onely make an Arke, but so hee made all the roomes:
he did not only make an Ark, but so he made all the rooms:
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so hee made it in the same forme and figure, and in the same similitude, just as the Lord set him downe the patterne, even so did he. So the Lord sets down the patterne of every good word and work, of all our prayers,so he made it in the same Form and figure, and in the same similitude, just as the Lord Set him down the pattern, even so did he. So the Lord sets down the pattern of every good word and work, of all our Prayers,
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and Sermons, and hearing, and conference, and keeping the Sabbath, and speaking holily: all our actions have their patterne set downe in the word of God.
and Sermons, and hearing, and conference, and keeping the Sabbath, and speaking holily: all our actions have their pattern Set down in the word of God.
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Now as wee are to doe the things, so wee are to doe them in the same manner,
Now as we Are to do the things, so we Are to do them in the same manner,
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as the Lord commands, even so must we doe.
as the Lord commands, even so must we do.
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Fiftly and lastly, except we doe it in a right manner, except as wee come to the duty, so wee come to the right manner, wee can never glorifie God ;
Fifty and lastly, except we do it in a right manner, except as we come to the duty, so we come to the right manner, we can never Glorify God;
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The glory of God lies in the manner of doing of things.
The glory of God lies in the manner of doing of things.
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So let your light shine before men, that they may see your good workes, and glorifie your Father which is in heaven, Matth. 5.16. Mark, the light must not shine onely in our lives and conversations;So let your Light shine before men, that they may see your good works, and Glorify your Father which is in heaven, Matthew 5.16. Mark, the Light must not shine only in our lives and conversations;
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but so that the duty must be a means to the glorifying of God.
but so that the duty must be a means to the glorifying of God.
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Now the means must have its proportion, and likenesse, and nature, and mold, and frame, from the nature of the end. Look how the end is that the dutie lookes unto, so must the frame and fashion of the duty be:
Now the means must have its proportion, and likeness, and nature, and mould, and frame, from the nature of the end. Look how the end is that the duty looks unto, so must the frame and fashion of the duty be:
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Now if the end of all our actions be, that God may be glorified, that must put a forme and fashion upon every duty, that it may be so, that he may have glory.
Now if the end of all our actions be, that God may be glorified, that must put a Form and fashion upon every duty, that it may be so, that he may have glory.
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Suppose a man pray every day in his family, and call all his houshold, his servants,
Suppose a man pray every day in his family, and call all his household, his Servants,
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and wife and children, and all under his roof about him every morning and evening: he may dishonour God by prayer every day on this fashion:
and wife and children, and all under his roof about him every morning and evening: he may dishonour God by prayer every day on this fashion:
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if a man pray coldly, and carelesly, for forme and fashion, without faith, and life: he makes all the ordinance of God vile, and all the worke of God contemptible:
if a man pray coldly, and carelessly, for Form and fashion, without faith, and life: he makes all the Ordinance of God vile, and all the work of God contemptible:
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his houshold sleeps, one snorts it may be; another is infinitely prophane, it may bee;
his household sleeps, one snorts it may be; Another is infinitely profane, it may be;
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and though there be divers that would fain be quickned, and wakened, yet his prayer is so cold ▪ there is no life,
and though there be diverse that would fain be quickened, and wakened, yet his prayer is so cold ▪ there is no life,
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nor heat ▪ nor warmth in it, that God is exceedingly dishonoured, and all are thereby rather worse then better.
nor heat ▪ nor warmth in it, that God is exceedingly dishonoured, and all Are thereby rather Worse then better.
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So for a mans preaching, though it be never so good a duty, yet hee must labour to preach so, as the Apostle speakes of his preaching and labour in the work of the Ministery,
So for a men preaching, though it be never so good a duty, yet he must labour to preach so, as the Apostle speaks of his preaching and labour in the work of the Ministry,
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how he may edifie others, and save his own soule. So fight I, not as one that beats the •ire ;
how he may edify Others, and save his own soul. So fight I, not as one that beats the •ire;
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but so as I may get the mastery : We must so preach, that we may attain the conversion of the people;
but so as I may get the mastery: We must so preach, that we may attain the conversion of the people;
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or else we may rather doe as Hophni and Phineas, the sonnes of Fli, that made the Table of the Lord contemptible,
or Else we may rather do as Hophni and Phinehas, the Sons of Fli, that made the Table of the Lord contemptible,
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and the Sacrifice of the Lord loathsome in the eyes of the people: So may we do with the ordinance of God.
and the Sacrifice of the Lord loathsome in the eyes of the people: So may we do with the Ordinance of God.
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Take any duty of religion, if it be not done aright, God hath no glory by it.
Take any duty of Religion, if it be not done aright, God hath no glory by it.
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Suppose thou wouldest reprove thy brother, and tell him of his fault ▪ and check him for his backwardnesse,
Suppose thou Wouldst reprove thy brother, and tell him of his fault ▪ and check him for his backwardness,
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or om•ssion of some duty, and for the commission of some sinne;
or om•ssion of Some duty, and for the commission of Some sin;
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if thou doe not doe it with a spirit of compassion, and bowels of Jesus Christ, with an humble heart, with a feeling and a pure conscience;
if thou do not do it with a Spirit of compassion, and bowels of jesus christ, with an humble heart, with a feeling and a pure conscience;
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I say thou gettest a blot to thy own selfe, and causest God to be ill spoken of,
I say thou gettest a blot to thy own self, and causest God to be ill spoken of,
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and the very way of his name to be dishonored: This will be the effect of it;
and the very Way of his name to be dishonoured: This will be the Effect of it;
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and so in every other dutie. And so I come to the use. Is it so, that we must not onely come to the Sacrament; but come aright;
and so in every other duty. And so I come to the use. Is it so, that we must not only come to the Sacrament; but come aright;
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or doe any dutie, but we must do it in a right manner? This servs to condemne that naturall popery that is in mens hearts, that is of opus operatum, of the deed done ;
or do any duty, but we must do it in a right manner? This servs to condemn that natural popery that is in men's hearts, that is of opus operatum, of the deed done;
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this is the religion of the Church of Rome, that so a man doe the duty (indeed it is better if it bee done in a right manner,
this is the Religion of the Church of Rome, that so a man do the duty (indeed it is better if it be done in a right manner,
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but) if it be done, there is somewhat a man may look for by that.
but) if it be done, there is somewhat a man may look for by that.
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If a man come to the Sacrament, the very eating of the Host, the very partaking of the body of Christ, they make it meritorious :
If a man come to the Sacrament, the very eating of the Host, the very partaking of the body of christ, they make it meritorious:
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so the very hearing of so many Sermons, the very saying of so many prayers, the very performanec of so many duties, the very thing it self, nakedly considered, it is of some validity.
so the very hearing of so many Sermons, the very saying of so many Prayers, the very performanec of so many duties, the very thing it self, nakedly considered, it is of Some validity.
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This is rooted in the hearts of men, we see it up and downe, people doe the duty,
This is rooted in the hearts of men, we see it up and down, people do the duty,
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and think all is well enough, when they consider not how it is done. People pray, but not with zeale ;
and think all is well enough, when they Consider not how it is done. People pray, but not with zeal;
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they heare, but not with reverence:
they hear, but not with Reverence:
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People come to the Sacrament, not for the better, but for the worse, they come not in a right manner ;
People come to the Sacrament, not for the better, but for the Worse, they come not in a right manner;
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and yet every one hopes to speed, and builds himselfe on this, that God accepts of him.
and yet every one hope's to speed, and builds himself on this, that God accepts of him.
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But this is the folly of mens hearts;
But this is the folly of men's hearts;
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it is an evident argument that men goe foolishly to work in the wayes of God.
it is an evident argument that men go foolishly to work in the ways of God.
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It is the brand of a foole not to be able to observe circumstances. Aristotle the heathen, hee saith, it is the part of a wise man to think of,
It is the brand of a fool not to be able to observe Circumstances. Aristotle the heathen, he Says, it is the part of a wise man to think of,
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and understand the manner of actions ; as a wise man saith, he observes circumstances.and understand the manner of actions; as a wise man Says, he observes Circumstances.
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It is a part of wisdome to observe the right circumstances of every action, as it is Ephes. 5.15. Walke circumspectly, that is, accurately, as it is in the originall, not as fooles, but as wise.
It is a part of Wisdom to observe the right Circumstances of every actium, as it is Ephesians 5.15. Walk circumspectly, that is, accurately, as it is in the original, not as Fools, but as wise.
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Marke, hee perswades them to a right manner of walking;
Mark, he persuades them to a right manner of walking;
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not only to walk in a good course, in praying, and hearing, in obedience and sobrietie, in temperance, faith, and diligence in our callings;
not only to walk in a good course, in praying, and hearing, in Obedience and sobriety, in temperance, faith, and diligence in our callings;
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but doe it accurately, in a right manner;
but do it accurately, in a right manner;
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doe it as wise men, and not as fooles, they doe it in a wrong manner.
do it as wise men, and not as Fools, they do it in a wrong manner.
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It is the part of a foole, I say, to doe a thing, and to leave the right manner of doing it.
It is the part of a fool, I say, to do a thing, and to leave the right manner of doing it.
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Now this is nothing with God, the Lord doth not esteeme any action, though it bee never so frequently done,
Now this is nothing with God, the Lord does not esteem any actium, though it be never so frequently done,
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except it bee done with his owne stamp, except it have his owne character upon it.
except it be done with his own stamp, except it have his own character upon it.
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I remember a story in 2 Kings 17.26. The Assyrians there observed, that God sent Lions among them, because they did not observe the right manner of the God of Israel:
I Remember a story in 2 Kings 17.26. The Assyrians there observed, that God sent Lions among them, Because they did not observe the right manner of the God of Israel:
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they worshipped the God of Israel;
they worshipped the God of Israel;
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but because they observed not the right Manner of his word, hee sent Lyons among them, to teare and devoure them in pieces.
but Because they observed not the right Manner of his word, he sent Lyons among them, to tear and devour them in Pieces.
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So though wee pray, and heare, and read, and professe, and have a name that wee live;
So though we pray, and hear, and read, and profess, and have a name that we live;
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and though we be taken for good people, & heap up duties from day to day, and vie performances;
and though we be taken for good people, & heap up duties from day to day, and vie performances;
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and though we doe them as many times as the children of God;
and though we do them as many times as the children of God;
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nay, though we could do them ten thousands times oftner then they, yet if we doe them not in a rightmanner, if wee know not the manner of the God of heaven,
nay, though we could do them ten thousands times oftener then they, yet if we do them not in a rightmanner, if we know not the manner of the God of heaven,
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and earth, with humble hearts, and selfe-denying spirits, with holinesse of affection, and with puritie of heart:
and earth, with humble hearts, and self-denying spirits, with holiness of affection, and with purity of heart:
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if a man doe them not in a right manner, the Lord will teare him in peices,
if a man do them not in a right manner, the Lord will tear him in Pieces,
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and hee shall have no deliverance for all that.
and he shall have no deliverance for all that.
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Another use shall be, what may be the reasons why people are so willing generally, to doe duties for the matter,
another use shall be, what may be the Reasons why people Are so willing generally, to do duties for the matter,
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and care not to doe them in a right manner. It will not be amisse a little to shew the mystery of this thing:and care not to do them in a right manner. It will not be amiss a little to show the mystery of this thing:
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for we see every man is willing to doe duties, every man will be praying,
for we see every man is willing to do duties, every man will be praying,
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and comming to Church, many reprobates, and God knows how many carnall hearts are in this congregation, some drunkards it may be, some adulterers, some it may be, that committed whoredome the last night, some that have been swearing even now,
and coming to Church, many Reprobates, and God knows how many carnal hearts Are in this congregation, Some drunkards it may be, Some Adulterers, Some it may be, that committed whoredom the last night, Some that have been swearing even now,
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and deceiving in their shops, there are many carnall hearts: yet every man is willing to do duties, to hear, and to pray.
and deceiving in their shops, there Are many carnal hearts: yet every man is willing to do duties, to hear, and to pray.
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Now what may be the reason that people are willing to doe good duties, and yet are loath to come off with their carnall harts? There are four reasons.
Now what may be the reason that people Are willing to do good duties, and yet Are loath to come off with their carnal hearts? There Are four Reasons.
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The first is this, Because the matter of the dutie is easie, but the manner is difficult.
The First is this, Because the matter of the duty is easy, but the manner is difficult.
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It is an easie matter to pray, to say, Lord, I have sinned against heaven, and against thee.
It is an easy matter to pray, to say, Lord, I have sinned against heaven, and against thee.
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Lord, I have sworne, I have been a drunkard.
Lord, I have sworn, I have been a drunkard.
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I have disallowed the Sabbath, I have done this and that, I pray thee pardon and forgive me, and give mee thy grace;
I have disallowed the Sabbath, I have done this and that, I pray thee pardon and forgive me, and give me thy grace;
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it is an easie matrer to doe this.
it is an easy matrer to do this.
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It is easie for a man to come to Church, and marke what the Mi•iner saith,
It is easy for a man to come to Church, and mark what the Mi•iner Says,
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and follow him from point to point, and it may be goe over it to his family.
and follow him from point to point, and it may be go over it to his family.
cc vvi pno31 p-acp n1 pc-acp vvi, cc pn31 vmb vbi vvi p-acp pn31 p-acp po31 n1.
(23) body_of_sermon (DIV2)
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This is good, there are few that come thus far.
This is good, there Are few that come thus Far.
d vbz j, pc-acp vbr d cst vvb av av-j.
(23) body_of_sermon (DIV2)
338
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2810
And so it is easie to come to the Sacrament, to take the Bread and the Cup,
And so it is easy to come to the Sacrament, to take the Bred and the Cup,
cc av pn31 vbz j pc-acp vvi p-acp dt n1, pc-acp vvi dt n1 cc dt n1,
(23) body_of_sermon (DIV2)
338
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and to pray for a blessing, this is easie;
and to pray for a blessing, this is easy;
cc pc-acp vvi p-acp dt n1, d vbz j;
(23) body_of_sermon (DIV2)
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2812
but, when a man comes to a duty in a right manner, here is difficulty, when a man doth it with a How; Take heed How you beare.
but, when a man comes to a duty in a right manner, Here is difficulty, when a man does it with a How; Take heed How you bear.
cc-acp, c-crq dt n1 vvz p-acp dt n1 p-acp dt j-jn n1, av vbz n1, c-crq dt n1 vdz pn31 p-acp dt c-crq; vvb n1 c-crq pn22 vvb.
(23) body_of_sermon (DIV2)
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2813
He doth not call upon people to hear, that is not the matter; there needs no great diligence for that:
He does not call upon people to hear, that is not the matter; there needs no great diligence for that:
pns31 vdz xx vvi p-acp n1 pc-acp vvi, cst vbz xx dt n1; pc-acp vvz dx j n1 p-acp d:
(23) body_of_sermon (DIV2)
338
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2814
but if you will consider How you hear, take heed to that. Here must be a great deal of circumspection;
but if you will Consider How you hear, take heed to that. Here must be a great deal of circumspection;
cc-acp cs pn22 vmb vvi c-crq pn22 vvb, vvb n1 p-acp d. av vmb vbi dt j n1 pp-f n1;
(23) body_of_sermon (DIV2)
338
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2815
the soul must be marvellous painfull, a man must offer violence to his own soul;
the soul must be marvellous painful, a man must offer violence to his own soul;
dt n1 vmb vbi j j, dt n1 vmb vvi n1 p-acp po31 d n1;
(23) body_of_sermon (DIV2)
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2816
a man must fight against his own wil, a man must beat down his own spirit, he must crucify his own thoughts, must mortify his own mind & beat down his own soul.
a man must fight against his own will, a man must beatrice down his own Spirit, he must crucify his own thoughts, must mortify his own mind & beatrice down his own soul.
dt n1 vmb vvi p-acp po31 d n1, dt n1 vmb vvi a-acp po31 d n1, pns31 vmb vvi po31 d n2, vmb vvi po31 d n1 cc vvi a-acp po31 d n1.
(23) body_of_sermon (DIV2)
338
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2817
It is a hard thing to do it in a right manner, as the Lord commands,
It is a hard thing to do it in a right manner, as the Lord commands,
pn31 vbz dt j n1 pc-acp vdi pn31 p-acp dt j-jn n1, p-acp dt n1 vvz,
(23) body_of_sermon (DIV2)
338
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2818
if we consider now how to doe it. This is certaine, flesh and blood cannot abide to take pains;
if we Consider now how to do it. This is certain, Flesh and blood cannot abide to take pains;
cs pns12 vvb av c-crq pc-acp vdi pn31. d vbz j, n1 cc n1 vmbx vvi pc-acp vvi n2;
(23) body_of_sermon (DIV2)
338
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2819
if it can serve God with ease, and pray with ease, that it will doe;
if it can serve God with ease, and pray with ease, that it will do;
cs pn31 vmb vvi np1 p-acp n1, cc vvb p-acp n1, cst pn31 vmb vdi;
(23) body_of_sermon (DIV2)
338
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2820
but for a man to weep before God, for a man to indict his heart to the throne of grace, to rend his bowels before his Maker, to t•are the caule of his heart upon his knees;
but for a man to weep before God, for a man to indict his heart to the throne of grace, to rend his bowels before his Maker, to t•are the caul of his heart upon his knees;
cc-acp p-acp dt n1 p-acp vvb p-acp np1, p-acp dt n1 p-acp vvi po31 n1 p-acp dt n1 pp-f n1, p-acp vvb po31 n2 p-acp po31 n1, p-acp vvb dt vvi pp-f po31 n1 p-acp po31 n2;
(23) body_of_sermon (DIV2)
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2821
for a man to vow to God, and pay them ;
for a man to Voelli to God, and pay them;
p-acp dt n1 p-acp vvb p-acp np1, cc vvi pno32;
(23) body_of_sermon (DIV2)
338
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2822
for a man to rid his hands of all the wages of iniquity, for a man to purifie himselfe as Christ is pure, for a man to wrastle with God, and to take grace according to the covenant of grace, with life and power, to doe it in a right manner:
for a man to rid his hands of all the wages of iniquity, for a man to purify himself as christ is pure, for a man to wrestle with God, and to take grace according to the Covenant of grace, with life and power, to do it in a right manner:
p-acp dt n1 p-acp vvd po31 n2 pp-f d dt n2 pp-f n1, p-acp dt n1 p-acp vvi px31 p-acp np1 vbz j, p-acp dt n1 p-acp vvi p-acp np1, cc pc-acp vvi n1 vvg p-acp dt n1 pp-f n1, p-acp n1 cc n1, pc-acp vdi pn31 p-acp dt j-jn n1:
(23) body_of_sermon (DIV2)
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2823
here is religion, and this men cannot abide.Here is Religion, and this men cannot abide.
av vbz n1, cc d n2 vmbx vvi.
(23) body_of_sermon (DIV2)
338
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2824
And so for the Sacrament, for a man to come in a right manner, Oh it is difficult to flesh and blood;
And so for the Sacrament, for a man to come in a right manner, O it is difficult to Flesh and blood;
cc av p-acp dt n1, p-acp dt n1 pc-acp vvi p-acp dt j-jn n1, uh pn31 vbz j p-acp n1 cc n1;
(23) body_of_sermon (DIV2)
339
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2825
for a man to goe and examine all his life, to reckon up all his conversation, to anotomize himself from his cradle to this moment ;
for a man to go and examine all his life, to reckon up all his Conversation, to anotomize himself from his cradle to this moment;
p-acp dt n1 pc-acp vvi cc vvb d po31 n1, p-acp vvb a-acp d po31 n1, p-acp vvi px31 p-acp po31 n1 p-acp d n1;
(23) body_of_sermon (DIV2)
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2826
to consider how he hath sinned in his calling, in his family, in his shop, in his company, in his spe•ch, and in his life ;
to Consider how he hath sinned in his calling, in his family, in his shop, in his company, in his spe•ch, and in his life;
pc-acp vvi c-crq pns31 vhz vvn p-acp po31 vvg, p-acp po31 n1, p-acp po31 n1, p-acp po31 n1, p-acp po31 vvi, cc p-acp po31 n1;
(23) body_of_sermon (DIV2)
339
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2827
to goe and judge himselfe of these, and condemne himselfe, and to accept of his owne punishment, to goe and wrack his owne thoughts, and crucifie his owne soule:
to go and judge himself of these, and condemn himself, and to accept of his own punishment, to go and wrack his own thoughts, and crucify his own soul:
pc-acp vvi cc vvi px31 pp-f d, cc vvi px31, cc p-acp vvb pp-f po31 d n1, pc-acp vvi cc n1 po31 d n2, cc vvi po31 d n1:
(23) body_of_sermon (DIV2)
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2828
Oh! this is hard, men cannot abide this: therefore they go and take the matter, they observe that, and leave out the manner.
Oh! this is hard, men cannot abide this: Therefore they go and take the matter, they observe that, and leave out the manner.
uh d vbz j, n2 vmbx vvi d: av pns32 vvb cc vvi dt n1, pns32 vvb cst, cc vvb av dt n1.
(23) body_of_sermon (DIV2)
339
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2829
Secondly, another reason is this, because the matter of duties may be done with a proud heart ;
Secondly, Another reason is this, Because the matter of duties may be done with a proud heart;
ord, j-jn n1 vbz d, p-acp dt n1 pp-f n2 vmb vbi vdn p-acp dt j n1;
(23) body_of_sermon (DIV2)
340
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2830
there is no duty but a man may do it with a proud heart, and never bee humble.
there is no duty but a man may do it with a proud heart, and never be humble.
pc-acp vbz dx n1 p-acp dt n1 vmb vdi pn31 p-acp dt j n1, cc av-x vbi j.
(23) body_of_sermon (DIV2)
340
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2831
A man may pray, and use good words, and make good petitions, and have marvellous good language,
A man may pray, and use good words, and make good petitions, and have marvellous good language,
dt n1 vmb vvi, cc vvb j n2, cc vvi j n2, cc vhb j j n1,
(23) body_of_sermon (DIV2)
340
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2832
and Scripture phrases, and termes, and passages, and an admirable sweet tone, and yet have a proud heart.
and Scripture phrases, and terms, and passages, and an admirable sweet tone, and yet have a proud heart.
cc n1 n2, cc n2, cc n2, cc dt j j n1, cc av vhb dt j n1.
(23) body_of_sermon (DIV2)
340
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2833
A man may come and preach a Sermon, he may preach so as that he may strangely affect the hearts of the people,
A man may come and preach a Sermon, he may preach so as that he may strangely affect the hearts of the people,
dt n1 vmb vvi cc vvb dt n1, pns31 vmb vvi av c-acp cst pns31 vmb av-j vvi dt n2 pp-f dt n1,
(23) body_of_sermon (DIV2)
340
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2834
and may make all the people wonder and admire at the gracious words that come from his mouth, and yet have a proud heart.
and may make all the people wonder and admire At the gracious words that come from his Mouth, and yet have a proud heart.
cc vmb vvi d dt n1 vvb cc vvb p-acp dt j n2 cst vvb p-acp po31 n1, cc av vhb dt j n1.
(23) body_of_sermon (DIV2)
340
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2835
A man may heare, and heare oft, and hear the best Preachers in the Citie, and delight in hearing ▪ and yet have a proud heart.
A man may hear, and hear oft, and hear the best Preachers in the city, and delight in hearing ▪ and yet have a proud heart.
dt n1 vmb vvi, cc vvi av, cc vvi dt js n2 p-acp dt n1, cc vvi p-acp vvg ▪ cc av vhb dt j n1.
(23) body_of_sermon (DIV2)
341
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2836
A man may come to the Sacrament, and sit to ones thinking, as devoutly as any in the Church,
A man may come to the Sacrament, and fit to ones thinking, as devoutly as any in the Church,
dt n1 vmb vvi p-acp dt n1, cc vvb p-acp pi2 vvg, c-acp av-j c-acp d p-acp dt n1,
(23) body_of_sermon (DIV2)
341
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2837
and pray when the people pray, and give thanks when others give thanks, and have a kind of morall faith in the Covenant,
and pray when the people pray, and give thanks when Others give thanks, and have a kind of moral faith in the Covenant,
cc vvb c-crq dt n1 vvb, cc vvi n2 c-crq n2-jn vvb n2, cc vhb dt n1 pp-f j n1 p-acp dt n1,
(23) body_of_sermon (DIV2)
341
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2838
and a morrall application of the promises, and yet have a proud heart.
and a moral application of the promises, and yet have a proud heart.
cc dt j n1 pp-f dt n2, cc av vhb dt j n1.
(23) body_of_sermon (DIV2)
341
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2839
It is the manner of doing duties that humbles the soule, as St. Paul saith, Acts 20. You know in what manner I have beene with you.
It is the manner of doing duties that humbles the soul, as Saint Paul Says, Acts 20. You know in what manner I have been with you.
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(23) body_of_sermon (DIV2)
341
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2840
Why, what was the manner? In all humility of mind, saith he, being among the Ephesians, preaching to them in a right manner, leaving them the example of his owne patterne, doing all this in a right manner, he did it in all humility of heart.
Why, what was the manner? In all humility of mind, Says he, being among the Ephesians, preaching to them in a right manner, leaving them the Exampl of his own pattern, doing all this in a right manner, he did it in all humility of heart.
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(23) body_of_sermon (DIV2)
341
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2841
It is the right manner of prayer that pulls downe the heart before God.
It is the right manner of prayer that pulls down the heart before God.
pn31 vbz dt j-jn n1 pp-f n1 cst vvz a-acp dt n1 p-acp np1.
(23) body_of_sermon (DIV2)
341
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2842
It is the right manner of hearing the word, that makes a man melt at it.
It is the right manner of hearing the word, that makes a man melt At it.
pn31 vbz dt j-jn n1 pp-f vvg dt n1, cst vvz dt n1 vvi p-acp pn31.
(23) body_of_sermon (DIV2)
341
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2843
It is the right manner of comming to the Sacrament, that makes a man feele the comfort of God, and the promises of the Gospel,
It is the right manner of coming to the Sacrament, that makes a man feel the Comfort of God, and the promises of the Gospel,
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(23) body_of_sermon (DIV2)
341
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2844
and to seek and find the admirable things contained in it. It is the right manner that makes a man walke lowly with his God. Thirdly, another Reeson is;
and to seek and find the admirable things contained in it. It is the right manner that makes a man walk lowly with his God. Thirdly, Another Reeson is;
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(23) body_of_sermon (DIV2)
341
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2845
Because the matter may stand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain;Because the matter may stand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain;
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(23) body_of_sermon (DIV2)
342
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2846
how many thousands are there that pray, and yet are vain, and covetous, and carnall? How many thousands heare Sermons,
how many thousands Are there that pray, and yet Are vain, and covetous, and carnal? How many thousands hear Sermons,
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(23) body_of_sermon (DIV2)
342
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2847
and yet are unprofitable? Ever hearing, and never come to the knowledge of the truth.
and yet Are unprofitable? Ever hearing, and never come to the knowledge of the truth.
cc av vbr j? av vvg, cc av-x vvb p-acp dt n1 pp-f dt n1.
(23) body_of_sermon (DIV2)
342
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2848
If they were injurious before, they are injurious still ;
If they were injurious before, they Are injurious still;
cs pns32 vbdr j a-acp, pns32 vbr j av;
(23) body_of_sermon (DIV2)
342
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2849
if they were cousners before, they are so still, if they were drunkards before, they are so still.
if they were cozeners before, they Are so still, if they were drunkards before, they Are so still.
cs pns32 vbdr n2 a-acp, pns32 vbr av av, cs pns32 vbdr n2 a-acp, pns32 vbr av av.
(23) body_of_sermon (DIV2)
342
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2850
A man may receive the Sacrament every month, and yet may have his lusts, and roll them as a sweet morsell under his tongue;
A man may receive the Sacrament every Monn, and yet may have his Lustiest, and roll them as a sweet morsel under his tongue;
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(23) body_of_sermon (DIV2)
342
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2851
he may delight in his secret lusts, and go on in the deadnesse of his heart.
he may delight in his secret Lustiest, and go on in the deadness of his heart.
pns31 vmb vvi p-acp po31 j-jn n2, cc vvb a-acp p-acp dt n1 pp-f po31 n1.
(23) body_of_sermon (DIV2)
342
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2852
It is the right manner of worshipping of God, that purgeth the conscience, and purifieth the soule,
It is the right manner of worshipping of God, that Purgeth the conscience, and Purifieth the soul,
pn31 vbz dt j-jn n1 pp-f vvg pp-f np1, cst vvz dt n1, cc vvz dt n1,
(23) body_of_sermon (DIV2)
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and makes a man that there is no room for his corruptions, as you may see, 1 Thess. 2.10. You your selves know (saith the Apstle) how holily and unblamably we walked among you.
and makes a man that there is no room for his corruptions, as you may see, 1 Thess 2.10. You your selves know (Says the Apostle) how holily and unblamably we walked among you.
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(23) body_of_sermon (DIV2)
342
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2854
He speaks there of his manner of walking, and hee saith to them, because it was in a right manner, it was an holy manner;
He speaks there of his manner of walking, and he Says to them, Because it was in a right manner, it was an holy manner;
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(23) body_of_sermon (DIV2)
342
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2855
such walking as excluded all unholinesse and prophanesse. Flesh and bloud cannot abide this. Men they love to pray and be proud;
such walking as excluded all unholiness and profaneness. Flesh and blood cannot abide this. Men they love to pray and be proud;
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(23) body_of_sermon (DIV2)
342
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2856
they love to hear sermons, and to have their profit; they love to professe religion, and still to carry their secret lusts in their bosomes.
they love to hear Sermons, and to have their profit; they love to profess Religion, and still to carry their secret Lustiest in their bosoms.
pns32 vvb pc-acp vvi n2, cc pc-acp vhi po32 n1; pns32 vvb pc-acp vvi n1, cc av pc-acp vvi po32 j-jn n2 p-acp po32 n2.
(23) body_of_sermon (DIV2)
342
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2857
People love this alife, to go up to Gilgall and transgresse, to offer sacrifice every new Moon,
People love this alife, to go up to Gilgal and transgress, to offer sacrifice every new Moon,
n1 vvb d zz, p-acp vvb a-acp p-acp np1 cc vvi, pc-acp vvi vvi d j n1,
(23) body_of_sermon (DIV2)
342
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2858
and every morning, and to find the labour of their hands, this is right;and every morning, and to find the labour of their hands, this is right;
cc d n1, cc pc-acp vvi dt n1 pp-f po32 n2, d vbz j-jn;
(23) body_of_sermon (DIV2)
342
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2859
but for a man to part with his iniquity, that is the thing that goes against the haire.
but for a man to part with his iniquity, that is the thing that Goes against the hair.
cc-acp p-acp dt n1 p-acp vvb p-acp po31 n1, cst vbz dt n1 cst vvz p-acp dt n1.
(23) body_of_sermon (DIV2)
342
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2860
The last reason is, because the matter of duties bring not the crosse upon a man. The last reason is, Because the matter of duties bring not the cross upon a man.
dt ord n1 vbz, p-acp dt n1 pp-f n2 vvb xx dt n1 p-acp dt n1.
(23) body_of_sermon (DIV2)
343
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2861
A man may do all the duties of Religion, and never be persecuted for it:
A man may do all the duties of Religion, and never be persecuted for it:
dt n1 vmb vdi d dt n2 pp-f n1, cc av-x vbi vvn p-acp pn31:
(23) body_of_sermon (DIV2)
343
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2862
a man may be as devout as the devoutest man under heaven, and yet no body hate him for it,
a man may be as devout as the devoutest man under heaven, and yet no body hate him for it,
dt n1 vmb vbi a-acp j c-acp dt js n1 p-acp n1, cc av dx n1 vvb pno31 p-acp pn31,
(23) body_of_sermon (DIV2)
343
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2863
except he be devout in a right manner, and worship God in a right manner. One man may reprove another that is wicked.
except he be devout in a right manner, and worship God in a right manner. One man may reprove Another that is wicked.
c-acp pns31 vbb j p-acp dt j-jn n1, cc n1 np1 p-acp dt j-jn n1. crd n1 vmb vvi j-jn cst vbz j.
(23) body_of_sermon (DIV2)
343
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2864
A drunkard may suffer a drunkards reproof, and be never the worse:
A drunkard may suffer a drunkards reproof, and be never the Worse:
dt n1 vmb vvi dt ng1 n1, cc vbb av-x dt av-jc:
(23) body_of_sermon (DIV2)
343
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2865
A whore master may serve his quean so, he may call her so, and yet not be spighted, because it is not right.
A whore master may serve his quean so, he may call her so, and yet not be spighted, Because it is not right.
dt n1 n1 vmb vvi po31 n1 av, pns31 vmb vvi pno31 av, cc av xx vbi vvd, c-acp pn31 vbz xx j-jn.
(23) body_of_sermon (DIV2)
343
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2866
It is the right doing of it that brings the crosse; as in 2 Tim. 2.10. Thou knowest my manner of life.
It is the right doing of it that brings the cross; as in 2 Tim. 2.10. Thou Knowest my manner of life.
pn31 vbz dt n-jn vdg pp-f pn31 cst vvz dt n1; c-acp p-acp crd np1 crd. pns21 vv2 po11 n1 pp-f n1.
(23) body_of_sermon (DIV2)
343
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2867
It was that that brought afflictions and persecutions.
It was that that brought afflictions and persecutions.
pn31 vbds d cst vvd n2 cc n2.
(23) body_of_sermon (DIV2)
343
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2868
We may see to this very day many thousands that seem devout men in the Church, they will pray,
We may see to this very day many thousands that seem devout men in the Church, they will pray,
pns12 vmb vvi p-acp d j n1 d crd d vvi j n2 p-acp dt n1, pns32 vmb vvi,
(23) body_of_sermon (DIV2)
344
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2869
and will hardly misse any time of prayer morning or evening; and yet they are farre from being persecuted:
and will hardly miss any time of prayer morning or evening; and yet they Are Far from being persecuted:
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nay, many of them are maine persecuters of the Gospel of God, enemies to the crosse of Christ, adversaries to the Saints of God.
nay, many of them Are main persecuters of the Gospel of God, enemies to the cross of christ, Adversaries to the Saints of God.
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We see it plain in Acts 13.5. We see it plain in Acts 13.5.
pns12 vvb pn31 j p-acp n2 crd.
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we read there of devout women that raised persecution against Paul. Marke, they were devout, and because it was not in a right mann•r, they persecuted the Apostles,
we read there of devout women that raised persecution against Paul. Mark, they were devout, and Because it was not in a right mann•r, they persecuted the Apostles,
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and set themselves against them that were truly faithfull.
and Set themselves against them that were truly faithful.
cc vvi px32 p-acp pno32 cst vbdr av-j j.
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Though wicked men do not love to pray aright, yet many of them are much for praying, they care not how much praying they have,
Though wicked men do not love to pray aright, yet many of them Are much for praying, they care not how much praying they have,
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and when they are at prayers, they will pray over from the beginning of the book to the end, they love it alife.
and when they Are At Prayers, they will pray over from the beginning of the book to the end, they love it alife.
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But if they come to a prayer that moves the heart, that rifles the conscience, that dogges a man into his bosome, that laies a man flat on his face before God, they gnash their teeth at such a prayer. So they love preaching too;
But if they come to a prayer that moves the heart, that riffes the conscience, that Dogs a man into his bosom, that lays a man flat on his face before God, they gnash their teeth At such a prayer. So they love preaching too;
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I, it is true, if it be preaching that is flaunting, and glosing, with the enticing words of mans wisdome:
I, it is true, if it be preaching that is flaunting, and glossing, with the enticing words of men Wisdom:
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but if a man preach to the consience, if he preach the pure naked word of God:
but if a man preach to the conscience, if he preach the pure naked word of God:
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and carry it home to mens soules, this makes them gnash their very teeth, and they could eate the Minister of God for his labour.
and carry it home to men's Souls, this makes them gnash their very teeth, and they could eat the Minister of God for his labour.
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It is the right manner of duty that is accompanied with the crosse.
It is the right manner of duty that is accompanied with the cross.
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Thirdly, if we ought to be carefull to performe duties in a right manner, Let us be exhorted in the feare of God, to go and quicken all our duties, to bring a soule into so many bodies ;
Thirdly, if we ought to be careful to perform duties in a right manner, Let us be exhorted in the Fear of God, to go and quicken all our duties, to bring a soul into so many bodies;
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2882
we have bodies of praying, and bodies of hearing, and bodies of receiving the Sacrament,
we have bodies of praying, and bodies of hearing, and bodies of receiving the Sacrament,
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and of good duties, let us get a soule into them, labour to do them in a right manner.
and of good duties, let us get a soul into them, labour to do them in a right manner.
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2884
The bare duty is like a carcasse.
The bore duty is like a carcase.
dt vvd n1 vbz av-j dt n1.
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It is a Proverb of the Jewes, Prayer without preparation, it is as a carcasse without the soule, that is, a loathsome thing;
It is a Proverb of the Jews, Prayer without preparation, it is as a carcase without the soul, that is, a loathsome thing;
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so is prayer without life, and without a right manner of pouring it forth.
so is prayer without life, and without a right manner of pouring it forth.
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2887
Let us labour therefore in the feare of God, to pray, and pray aright, to heare, and to heare aright ;
Let us labour Therefore in the Fear of God, to pray, and pray aright, to hear, and to hear aright;
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2888
to seek God, and to seek him with all our hearts, aright, and to do every thing in the right way.
to seek God, and to seek him with all our hearts, aright, and to do every thing in the right Way.
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Let us consider, first, we doe not pertake of any ordinance at all, except we doe it in a right manner. Let us Consider, First, we do not partake of any Ordinance At all, except we do it in a right manner.
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2890
I remember a fit place for this in Num. 11.14.
I Remember a fit place for this in Num. 11.14.
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2891
It is said there, The stranger shall eat the passover, and pertake of it according to the ordinance, and the manner of it.
It is said there, The stranger shall eat the passover, and partake of it according to the Ordinance, and the manner of it.
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Where the Text puts in the Ordinance of the Passover, and the Manner of it.
Where the Text puts in the Ordinance of the Passover, and the Manner of it.
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For it is all one, they are Synonyma's. So the Ordinance in every duty, Gods ordinance in praying, in hearing the Word, in the Sacrament, in reproof, in every good dutie, it is all one as the selfe-same thing.
For it is all one, they Are Synonyma's. So the Ordinance in every duty, God's Ordinance in praying, in hearing the Word, in the Sacrament, in reproof, in every good duty, it is all one as the selfsame thing.
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So that if we pray, and doe not pray in a right manner, we have not praied, we doe not partake of the ordinance.
So that if we pray, and do not pray in a right manner, we have not prayed, we do not partake of the Ordinance.
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So when we come to the Sacrament, the ordinance of the manner of it is all one;
So when we come to the Sacrament, the Ordinance of the manner of it is all one;
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it is one compleat concrete action, we doe not partake of it, except we partake of both.
it is one complete concrete actium, we do not partake of it, except we partake of both.
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2897
Secondly consider, it as nothing but hypocrisie, when a man prayes ▪ and doth not pray in a right m•nner ; Secondly Consider, it as nothing but hypocrisy, when a man prays ▪ and does not pray in a right m•nner;
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when a man doth any dutie to God, and not in the right wise, it is nothing but hypocrisie, Mark how our Saviour Christ sets forth the hypocrisie of the Pharisee, Luke. 18.11. The Pharisee stood and prayed thus with himselfe, he marks his manner of prayer;
when a man does any duty to God, and not in the right wise, it is nothing but hypocrisy, Mark how our Saviour christ sets forth the hypocrisy of the Pharisee, Lycia. 18.11. The Pharisee stood and prayed thus with himself, he marks his manner of prayer;
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2899
he doth not say, He stood and prayed This, these words, but Thus he prayed, he did not pray in a right manner: he does not say, He stood and prayed This, these words, but Thus he prayed, he did not pray in a right manner:
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there was his hypocrisie, and that was the reason he went home not justified. Thirdly consider:
there was his hypocrisy, and that was the reason he went home not justified. Thirdly Consider:
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it makes the Ordinance of God of no effect. Thus they make the Commandements of God of none effect, Matth. 15.6. Hee speakes there of their duties that they did in a wrong manner, and their expounding the Scripture, that they did in a wrong wise;it makes the Ordinance of God of no Effect. Thus they make the commandments of God of none Effect, Matthew 15.6. He speaks there of their duties that they did in a wrong manner, and their expounding the Scripture, that they did in a wrong wise;
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and their sacrifice, their offerings, and tithings, their precepts, and many things that were all done after another fashion then God had commanded;
and their sacrifice, their offerings, and tithings, their Precepts, and many things that were all done After Another fashion then God had commanded;
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therefore saith Christ, Thus, they make the Commandements of God of none effect.
Therefore Says christ, Thus, they make the commandments of God of none Effect.
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So we make all the duties of Gods worship of none effect. Wee know there is never an ordinance of God,
So we make all the duties of God's worship of none Effect. we know there is never an Ordinance of God,
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but it hath great effect if it be rightly performed.
but it hath great Effect if it be rightly performed.
cc-acp pn31 vhz j n1 cs pn31 vbb av-jn vvn.
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Prayer is of great effect, it is able to rend heaven, it is able to pull down God to the soule, it is able to wrastle out a blessing, to quicken the heart, to obtain of God every thing we want:
Prayer is of great Effect, it is able to rend heaven, it is able to pull down God to the soul, it is able to wrestle out a blessing, to quicken the heart, to obtain of God every thing we want:
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but if a man pray not aright, a man may pray, and go away never a whit the more holy,
but if a man pray not aright, a man may pray, and go away never a whit the more holy,
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nor more quickned, nor neerer to heaven, nor comfort.
nor more quickened, nor nearer to heaven, nor Comfort.
ccx av-dc vvn, ccx jc p-acp n1, ccx n1.
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So preaching and hearing, they are admirable Ordinances, what powerfull effects have they wrought when they have beene done in a right kind? People have cried out and beene converted at them;
So preaching and hearing, they Are admirable Ordinances, what powerful effects have they wrought when they have been done in a right kind? People have cried out and been converted At them;
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and many a man hath been pulled out of the power of Satan to the Kingdome of Jesus Christ.
and many a man hath been pulled out of the power of Satan to the Kingdom of jesus christ.
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2911
They had royall glorious effects upon many thousand soules.
They had royal glorious effects upon many thousand Souls.
pns32 vhd j j n2 p-acp d crd n2.
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But what is the reason that our hearing is so in effectuall? Because wee heare not in a right manner, this makes the Ordinance of God of none effect, it makes Prayer of no effect, the word of no effect, the Sacraments and Sabbaths of no effect;
But what is the reason that our hearing is so in effectual? Because we hear not in a right manner, this makes the Ordinance of God of none Effect, it makes Prayer of no Effect, the word of no Effect, the Sacraments and Sabbaths of no Effect;
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you see people partake of these things, and are never the wiser.
you see people partake of these things, and Are never the Wiser.
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Lastly, it cannot please God, it is onely the right manner of doing duties that pleaseth God, as in 1 Thess. 4.1. As yee have received of us, How yee ought to walke, and to please God, Mark, there is the manner, That yee may know HOW to walke, and by that to please God.
Lastly, it cannot please God, it is only the right manner of doing duties that Pleases God, as in 1 Thess 4.1. As ye have received of us, How ye ought to walk, and to please God, Mark, there is the manner, That ye may know HOW to walk, and by that to please God.
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It is not enough for a man to walke in good duties; that a man may doe, and not please God:
It is not enough for a man to walk in good duties; that a man may do, and not please God:
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but (saith he) yee have received the manner HOW to walke and to please God.
but (Says he) ye have received the manner HOW to walk and to please God.
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It is the manner How that pleaseth God.
It is the manner How that Pleases God.
pn31 vbz dt n1 c-crq cst vvz np1.
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A man may walke to hell upon heavens ground, he may go to hell in the wayes of God, it is possible.
A man may walk to hell upon heavens ground, he may go to hell in the ways of God, it is possible.
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Suppose a man should go and take (if it were possible) all the surface of ground between this place and York, and lay it between this place and Dover, a man might go to Dover upon York ground.
Suppose a man should go and take (if it were possible) all the surface of ground between this place and York, and lay it between this place and Dover, a man might go to Dover upon York ground.
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So many a man laies the Ordinances of God in hell way:
So many a man lays the Ordinances of God in hell Way:
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he walkes in the way to hell, and there he layes his prayers, and there his hearing, and his good duties:
he walks in the Way to hell, and there he lays his Prayers, and there his hearing, and his good duties:
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hee prayes every day, and hears every day, and doth good duties every day, and yet walkes to hell ;
he prays every day, and hears every day, and does good duties every day, and yet walks to hell;
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he goes to hell on heavens ground.
he Goes to hell on heavens ground.
pns31 vvz p-acp n1 p-acp n2 n1.
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The reason is, because hee doth the duty, and doth not observe the manner how he doth it.
The reason is, Because he does the duty, and does not observe the manner how he does it.
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The third thing is, the rule of direction, how wee may come to the right manner of receiving the Sacrament, that is, by preparing of a mans selfe:
The third thing is, the Rule of direction, how we may come to the right manner of receiving the Sacrament, that is, by preparing of a men self:
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and the preparation is here set downe by the specification of it, namely, in examining himselfe.
and the preparation is Here Set down by the specification of it, namely, in examining himself.
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Let a man examine himselfe, and so let him eate of that Bread, and drink of that Cup. Let a man examine himself, and so let him eat of that Bred, and drink of that Cup.
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The generall scope of these words, and the Apostles meaning in them, is this, That Every man must prepare himself before he come to the Lords Table.
The general scope of these words, and the Apostles meaning in them, is this, That Every man must prepare himself before he come to the lords Table.
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I cannot stand on this, I will only name it. As in the sacrament of the Passeover, there was preparation to the Passeover. In Joh. 19.14. it is said of the Disciples of Christ, that they made ready the Passeover. I cannot stand on this, I will only name it. As in the sacrament of the Passover, there was preparation to the Passover. In John 19.14. it is said of the Disciples of christ, that they made ready the Passover.
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In Matth. 26. they made the Lamb ready, and the room ready, and themselves ready, and the Table ready, and every thing ready.
In Matthew 26. they made the Lamb ready, and the room ready, and themselves ready, and the Table ready, and every thing ready.
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So in the Sacrament of the Lords Supper, wherein Christ is the true Pascall Lamb, when we come to eate of him, wee must make every thing ready, faith ready,
So in the Sacrament of the lords Supper, wherein christ is the true Pascal Lamb, when we come to eat of him, we must make every thing ready, faith ready,
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and repentance ready, and interest in the promises ready, and hunger and thirst after these spirituall dainties ready, every thing must be ready:
and Repentance ready, and Interest in the promises ready, and hunger and thirst After these spiritual dainties ready, every thing must be ready:
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or else, like a man that comes into the field to battle, that hath not gotten his sword,
or Else, like a man that comes into the field to battle, that hath not got his sword,
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or his weapons ready, that is the way for himselfe to be killed:
or his weapons ready, that is the Way for himself to be killed:
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so it is when we come to the Communion, and have not all things ready, it is the way to be damned. The Reasons of this are,
so it is when we come to the Communion, and have not all things ready, it is the Way to be damned. The Reasons of this Are,
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First, because the Sacrament is an Ordinance of God:
First, Because the Sacrament is an Ordinance of God:
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Now all the Ordinances of God require reparation, they are all spirituall, and naturally a man is carnall, and therefore cannot be prepared.
Now all the Ordinances of God require reparation, they Are all spiritual, and naturally a man is carnal, and Therefore cannot be prepared.
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As it is with wood, there is never a tree in the wood, but it is unprepared for building. Is there any tree in the wood of the fashion of a Chimney, As it is with wood, there is never a tree in the wood, but it is unprepared for building. Is there any tree in the wood of the fashion of a Chimney,
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or of a Lintell, or a Doore? It must first be prepared, as it is Prov. 24.27. First prepare thy work without, and then build thine house.
or of a Lintel, or a Door? It must First be prepared, as it is Curae 24.27. First prepare thy work without, and then built thine house.
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So every ordinance is to build a man up in the feare of God, in the grace of God: and in Religion:
So every Ordinance is to built a man up in the Fear of God, in the grace of God: and in Religion:
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Now man is naturally unprepared for it; First, a man must fell his wood, and then cut it, and hew it even,
Now man is naturally unprepared for it; First, a man must fell his wood, and then Cut it, and hew it even,
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and carve it, and plane it fit, and prepare it before he build: So a man must hew downe his owne heart, he must humble his owne soule,
and carve it, and plane it fit, and prepare it before he built: So a man must hew down his own heart, he must humble his own soul,
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and qualifie all within him, and so be sanctified before hee be fit. As for example:
and qualify all within him, and so be sanctified before he be fit. As for Exampl:
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In prayer, a man must bee prepared to prayer before he pray; he must prepare his heart, and then Gods eares will hearken to it. In Psal. 10.17. The Lord will have the heart prepared before he heare the prayer.
In prayer, a man must be prepared to prayer before he pray; he must prepare his heart, and then God's ears will harken to it. In Psalm 10.17. The Lord will have the heart prepared before he hear the prayer.
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So it is with the word of God, a man must bee prepared before he heare it:
So it is with the word of God, a man must be prepared before he hear it:
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As a man that preacheth must be prepared before he preach, as Ezra is said to prepare his heart, Ezra 7.10. Hee prepared his heart to doe the Law, and to teach it.
As a man that Preacheth must be prepared before he preach, as Ezra is said to prepare his heart, Ezra 7.10. He prepared his heart to do the Law, and to teach it.
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So a Minister cannot preach, except he be prepared beforehand, with a commission from God ▪ with preserving knowledge, with a coale from Gods Altar, with a spirit of wisedome and understanding, with a law of kindnesse in his lips, with meditation,
So a Minister cannot preach, except he be prepared beforehand, with a commission from God ▪ with preserving knowledge, with a coal from God's Altar, with a Spirit of Wisdom and understanding, with a law of kindness in his lips, with meditation,
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and with a Theam fitted in his mouth for the people, hee must be prepared with a burning and a shining light ;
and with a Theam fitted in his Mouth for the people, he must be prepared with a burning and a shining Light;
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or else hee shall not edifie the congregation: So it is with all other ordinances.
or Else he shall not edify the congregation: So it is with all other ordinances.
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For humbling of a mans soule, a man cannot humble his heart, except he be prepared to it, Amos 4.12. Prepare to meet thy God, he speaks of humiliation.
For humbling of a men soul, a man cannot humble his heart, except he be prepared to it, Amos 4.12. Prepare to meet thy God, he speaks of humiliation.
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If a man would humble himselfe before God, if he be not prepared, if his heart be not prepared to let go the world, his worldly profits,
If a man would humble himself before God, if he be not prepared, if his heart be not prepared to let go the world, his worldly profits,
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and vain pleasures, and carnall acquaintance, his wonted lusts, and former delights.
and vain pleasures, and carnal acquaintance, his wonted Lustiest, and former delights.
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If hee bee not prepared to let these goe, when he comes to keep a Fast, or to afflict his soule,
If he be not prepared to let these go, when he comes to keep a Fast, or to afflict his soul,
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and goes along to do the dutie, to lay himselfe down before Almighty God, some lust or other will stick in his teeth,
and Goes along to do the duty, to lay himself down before Almighty God, Some lust or other will stick in his teeth,
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and intercept his heart, hee shall never be able to doe it: as Samuel said to the people;
and intercept his heart, he shall never be able to do it: as Samuel said to the people;
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If you will turn to the Lord, prepare your hearts to doe it, 1 Sam. 7. So it must bee in all the ordinances of God,If you will turn to the Lord, prepare your hearts to do it, 1 Sam. 7. So it must be in all the ordinances of God,
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and much more in the Sacrament.
and much more in the Sacrament.
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Secondly, another Reason is, because the Lord Christ hath made great preparations to provide the Lords Supper ;
Secondly, Another Reason is, Because the Lord christ hath made great preparations to provide the lords Supper;
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therefore wee must be prepared to eate it. You know what a great deale of adoe there was before this Supper was made.
Therefore we must be prepared to eat it. You know what a great deal of ado there was before this Supper was made.
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Christ must be incarnate, and fulfill all righteousnesse, he must conclude it upon his suffering;
christ must be incarnate, and fulfil all righteousness, he must conclude it upon his suffering;
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he must tread the wine-presse alone, and suffer himselfe to be beaten and rejected of God,
he must tread the winepress alone, and suffer himself to be beaten and rejected of God,
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and men, and suffer death, the cursed death of the Crosse, all these things were concluded upon, before this holy and blessed Supper was provided.
and men, and suffer death, the cursed death of the Cross, all these things were concluded upon, before this holy and blessed Supper was provided.
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Come (saith hee) I have prepared my dinner, Matth. 22. Mark, Christ is fain to prepare his dinner, he makes a great Feast:Come (Says he) I have prepared my dinner, Matthew 22. Mark, christ is fain to prepare his dinner, he makes a great Feast:
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there was great preparation for it;
there was great preparation for it;
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so there must be great preparation of our soules before we can come to this holy banquet.
so there must be great preparation of our Souls before we can come to this holy banquet.
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It is true among men, there may be great preparation for a feast, and little or nothing for the eating of it.
It is true among men, there may be great preparation for a feast, and little or nothing for the eating of it.
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Sometimes there are two or three dayes preparation for a Feast, and it is eaten presently.
Sometime there Are two or three days preparation for a Feast, and it is eaten presently.
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The reason is, because man naturally hungers after meat and drink, and he alwayes provides twice or thrice in twenty foure houres, for eating and drinking:
The reason is, Because man naturally hunger's After meat and drink, and he always provides twice or thrice in twenty foure hours, for eating and drinking:
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But the Lords Supper is a spirituall banquet, a man is every day, and houre, and moment, naturally unfit for it;
But the lords Supper is a spiritual banquet, a man is every day, and hour, and moment, naturally unfit for it;
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and there is much adoe to put an edge upon mens appetites, and a keennesse upon mens desires, that they may bee fitted and prepared for it.
and there is much ado to put an edge upon men's appetites, and a keenness upon men's Desires, that they may be fitted and prepared for it.
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Thirdly, another reason is, because the Lord Christ, when he administers himselfe in this heavenly mystery, he offers to come into the soule, Thirdly, Another reason is, Because the Lord christ, when he administers himself in this heavenly mystery, he offers to come into the soul,
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and he looks for good entertainment ; and therefore of necessity there must bee preparation for it.and he looks for good entertainment; and Therefore of necessity there must be preparation for it.
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You see when a mortall man, an earthly Prince, or a Noble man comes to another mans house, what a deale of preparation there is to provide for him:
You see when a Mortal man, an earthly Prince, or a Noble man comes to Another men house, what a deal of preparation there is to provide for him:
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there is meat made ready, and purging the house, and sweeping the yard, and trimming up the very pales,
there is meat made ready, and purging the house, and sweeping the yard, and trimming up the very pales,
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and every thing, and making clean all the Chambers, and riding out whatsoever fills it,
and every thing, and making clean all the Chambers, and riding out whatsoever fills it,
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and every thing that is out of order is set in tune, And, what will my Lord think? and what will his Majesty think? he will think he is slighted and contemned:
and every thing that is out of order is Set in tune, And, what will my Lord think? and what will his Majesty think? he will think he is slighted and contemned:
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And when he comes in, it may be, his owne children shall serve, and his owne wife wait at the Table;
And when he comes in, it may be, his own children shall serve, and his own wife wait At the Table;
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and there is running up and down of errands, and a great deale of adoe to give such a one entertainment.
and there is running up and down of errands, and a great deal of ado to give such a one entertainment.
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There is preparation to entertain a man, as Saint Paul said to Philemon, I will that thou prepare me a lodging :
There is preparation to entertain a man, as Saint Paul said to Philemon, I will that thou prepare me a lodging:
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how much more when the eternall God shall come under a mans roof, and dine with him?
how much more when the Eternal God shall come under a men roof, and dine with him?
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Lastly, Because the Sacrament of the Lords Supper, it is a part of Christs last Will and Testament.
Lastly, Because the Sacrament of the lords Supper, it is a part of Christ last Will and Testament.
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Now it is a terrible thing when we know our Lords will, and prepare not for the doing of it. Look in Luke 12.48. he that knew it not, did things worthy of stripes;
Now it is a terrible thing when we know our lords will, and prepare not for the doing of it. Look in Lycia 12.48. he that knew it not, did things worthy of stripes;
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but in verse 47. That servant that knew his Lords will, and prepared not himselfe,
but in verse 47. That servant that knew his lords will, and prepared not himself,
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neither did according to his will, shall be beaten with many stripes, that man shall be damned with much damnation:neither did according to his will, shall be beaten with many stripes, that man shall be damned with much damnation:
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he shall be damned deeper then any body.
he shall be damned Deeper then any body.
pns31 vmb vbi j-vvn jc-jn cs d n1.
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Dost thou know that the Lords Table, that this blessed Sacrament, it is part of Christs last Testament? and wilt thou not prepare thy selfe for it, to get an humble heart,
Dost thou know that the lords Table, that this blessed Sacrament, it is part of Christ last Testament? and wilt thou not prepare thy self for it, to get an humble heart,
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and labour for a holy life, and seek for a thirsty soule, and vow upon new obedience,
and labour for a holy life, and seek for a thirsty soul, and Voelli upon new Obedience,
cc n1 p-acp dt j n1, cc vvi p-acp dt j n1, cc vvb p-acp j n1,
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and enter into Covenant with the Lord Jesus Christ, for a better kind of conversation for the time to come? Wilt thou not go and examine thine own soul,
and enter into Covenant with the Lord jesus christ, for a better kind of Conversation for the time to come? Wilt thou not go and examine thine own soul,
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and go and reforme whatsoever is amisse in thy family, in thy place and calling? Wilt thou not do these things to prepare for this holy will of Jesus Christ? thou shalt be damned deeper then any body else,
and go and reform whatsoever is amiss in thy family, in thy place and calling? Wilt thou not do these things to prepare for this holy will of jesus christ? thou shalt be damned Deeper then any body Else,
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because this is a part of Gods last Will and Testament, and thou knowest it, and therefore woe unto thee if thou prepare not for it.
Because this is a part of God's last Will and Testament, and thou Knowest it, and Therefore woe unto thee if thou prepare not for it.
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THE DVTIE OF THE REPROVER, AND The Persons reproved, SET FORTH In a SERMON Preached, By that Reverend and faithfull Minister of Gods Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
THE DUTY OF THE REPROVER, AND The Persons reproved, SET FORTH In a SERMON Preached, By that Reverend and faithful Minister of God's Word, WILLIAM FENNER, BED Sometime Fellow of Pembroke Hall in Cambridge, and late Parson of Rochford in Essex.
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London, Printed by T.R. and E.M. for J.S. London, Printed by T.R. and E.M. for JESUS
np1, vvn p-acp np1 cc np1 p-acp np1
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THE DUTY OF REPROVERS And Persons reproved, A Sermon preached by Mr. WILLIAM FENNER Minister of Gods Word. Pov. 29.1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.
THE DUTY OF REPROVERS And Persons reproved, A Sermon preached by Mr. WILLIAM FENNER Minister of God's Word. Poor 29.1. He that being often reproved, Hardeneth his neck, shall suddenly be destroyed, and that without remedy.
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THese words, by reason of the ambiguity in the Hebrew tongue, they bear two expositions, and our English can suffer but one.
THese words, by reason of the ambiguity in the Hebrew tongue, they bear two expositions, and our English can suffer but one.
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The first Exposition is this, He that reproveth another, and hardeneth his owne neck, shall sudden•y be destroyed, and that without remedy.
The First Exposition is this, He that Reproveth Another, and Hardeneth his own neck, shall sudden•y be destroyed, and that without remedy.
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The othet is as we have it here translated, He that being often reproved, hardeneth his necke, shall suddenly be destroyed, and that without remedy.
The othet is as we have it Here translated, He that being often reproved, Hardeneth his neck, shall suddenly be destroyed, and that without remedy.
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I desire to speak of both these expositions, fot feare I should misse the true sense of this Text.
I desire to speak of both these expositions, fot Fear I should miss the true sense of this Text.
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For the first, it is a truth of God every where confirmed in the Scriptures, that hee that reproves another,
For the First, it is a truth of God every where confirmed in the Scriptures, that he that reproves Another,
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and yet hardeneth his owne heare, hee doth but make a rod for his owne back, hee puls sudden destruction upon his owne selfe. and yet Hardeneth his own hear, he does but make a rod for his own back, he puls sudden destruction upon his own self.
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Then Secondly, there is no hinderance from the context, but that this may bee the meaning of the text:
Then Secondly, there is no hindrance from the context, but that this may be the meaning of the text:
av ord, a-acp vbz dx n1 p-acp dt n1, cc-acp cst d vmb vbi dt n1 pp-f dt n1:
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you know the Proverbs have little or no coherence, except two or three chapters. Indeed there is a coherence in them, but generally through the Proverbs there is none;
you know the Proverbs have little or no coherence, except two or three Chapters. Indeed there is a coherence in them, but generally through the Proverbs there is none;
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so that if the text it selfe will beare one exposition as well as another indifferently, the meaning none can tell, onely as it is hit.
so that if the text it self will bear one exposition as well as Another indifferently, the meaning none can tell, only as it is hit.
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Thirdly and lastly, the Text it selfe savours this exposition:
Thirdly and lastly, the Text it self savours this exposition:
ord cc ord, dt n1 pn31 n1 vvz d n1:
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for so the word in the Hebrew is, A man of reproofes, that hardens his owne neck, shall suddenly be destroyed, and that without remedie. Now the Question is.
for so the word in the Hebrew is, A man of reproofs, that hardens his own neck, shall suddenly be destroyed, and that without remedy. Now the Question is.
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Whether the wise mans meaning here be of the actuall reproof, the reproving of another; or of passive reproof, this is undetermined which of these is meant.
Whither the wise men meaning Here be of the actual reproof, the reproving of Another; or of passive reproof, this is undetermined which of these is meant.
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A man can have no light from the coherence, none in the world;
A man can have no Light from the coherence, none in the world;
dt n1 vmb vhi dx n1 p-acp dt n1, pix p-acp dt n1;
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and from the text it selfe, there is as much reason why we should expound it one way (even almost) as the other.
and from the text it self, there is as much reason why we should expound it one Way (even almost) as the other.
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So that I say, for feare I should let goe the true meaning of the wise man.
So that I say, for Fear I should let go the true meaning of the wise man.
av cst pns11 vvb, p-acp n1 pns11 vmd vvi vvi dt j n1 pp-f dt j n1.
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I desire to speak a little of the active sense. He that often reproveth another, and yet hardeneth his own neck, shall suddenly be destroyed, and that without remedy.
I desire to speak a little of the active sense. He that often Reproveth Another, and yet Hardeneth his own neck, shall suddenly be destroyed, and that without remedy.
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From hence I may observe, that. A reprover (whether a Master or a Minister, or a Magistrate, or a Father,
From hence I may observe, that. A reprover (whither a Master or a Minister, or a Magistrate, or a Father,
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or a private Christian, be he what he will be) that reproveth another, and yet is guilty himselfe either in the same kind,
or a private Christian, be he what he will be) that Reproveth Another, and yet is guilty himself either in the same kind,
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or else in another, or in any kind) and hardeneth his own heart in it, that man shall suddenly be destroyed without remedy.
or Else in Another, or in any kind) and Hardeneth his own heart in it, that man shall suddenly be destroyed without remedy.
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Take a Preacher that preacheth strict doctrine to the people, that is very zealous against their sinnes, he is up with hell and damnation against their filthy courses:
Take a Preacher that Preacheth strict Doctrine to the people, that is very zealous against their Sins, he is up with hell and damnation against their filthy courses:
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he preacheth for quickning, but himselfe is not quickned; hee threatneth judgments against hardnesse of heart, and yet he hath a hard heart himselfe ;
he Preacheth for quickening, but himself is not quickened; he threatens Judgments against hardness of heart, and yet he hath a hard heart himself;
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this man puls destruction upon his owne pate.
this man puls destruction upon his own pate.
d n1 vvz n1 p-acp po31 d n1.
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Hee is like the Pharisees, that imposed upon others grievous burdens and heavie to be born,
He is like the Pharisees, that imposed upon Others grievous burdens and heavy to be born,
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but would not touch them with one of their fingers themselves, Matth. 23.4. The Reason of this is, becausebut would not touch them with one of their fingers themselves, Matthew 23.4. The Reason of this is, Because
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First such a reprover of sinne, it is against his office :
First such a reprover of sin, it is against his office:
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the office of a reprover binds him to be blamelesse as the Apostle speakes, A Bishop must be blamelesse, 1 Tim. 3.2. Every Christian should be blamelesse;
the office of a reprover binds him to be blameless as the Apostle speaks, A Bishop must be blameless, 1 Tim. 3.2. Every Christian should be blameless;
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how much more Ministers, that beare the office of reprovers ? they should be blamelesse. Nay,
how much more Ministers, that bear the office of reprovers? they should be blameless. Nay,
c-crq d dc n2, cst vvb dt n1 pp-f n2? pns32 vmd vbi j. uh,
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if a man, though hee take not the office of a reprover, yet if he beare the person of a reprover (as every private Christian must when God calls him to it:
if a man, though he take not the office of a reprover, yet if he bear the person of a reprover (as every private Christian must when God calls him to it:
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for every man may be called to reprove ) though he have no authority over another,
for every man may be called to reprove) though he have no Authority over Another,
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though hee bee a private man, he may beare the person though not the office of a reprover.
though he be a private man, he may bear the person though not the office of a reprover.
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Now a man must be unculpable, and unblameable himselfe, or else hee sinnes against his person. If a man reprove another for being carnall, himselfe must be spirituall, Gal. 6.1. If any man be overtaken with a fault, yee that are spirituall, restore him.
Now a man must be unculpable, and unblameable himself, or Else he Sins against his person. If a man reprove Another for being carnal, himself must be spiritual, Gal. 6.1. If any man be overtaken with a fault, ye that Are spiritual, restore him.
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The reprover, the exhorter, and admonisher, must be spirituall, if hee would draw another to be spirituall.
The reprover, the exhorter, and admonisher, must be spiritual, if he would draw Another to be spiritual.
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Secondly, such a reprover as is guilty himselfe in that kind, or in any other kind, hee can never reprove to a right end. Secondly, such a reprover as is guilty himself in that kind, or in any other kind, he can never reprove to a right end.
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Why seest thou a moat in thy brothers eye, and considerest not the beame in thine owne eye? Matth. 7. vers. 3. Why (saith he) to what end? what is that thou lookest at, thou art severe to espye faults in thy brothers eye? To what end doest thou reprove him? What is the reason? What is the thing thou wouldst have, that thou finddest fault with him? Why seest thou a mo•t in thy brothers eye ? As if hee should say, thy end can never bee good, it cannot bee to doe thy brother good:Why See thou a moat in thy Brother's eye, and Considerest not the beam in thine own eye? Matthew 7. vers. 3. Why (Says he) to what end? what is that thou Lookest At, thou art severe to espy Faults in thy Brother's eye? To what end dost thou reprove him? What is the reason? What is the thing thou Wouldst have, that thou finddest fault with him? Why See thou a mo•t in thy Brother's eye? As if he should say, thy end can never be good, it cannot be to do thy brother good:
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for then thou wouldest doe thy selfe good first: It is not because thou hatest sin;
for then thou Wouldst do thy self good First: It is not Because thou Hatest since;
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for then thou wouldest detest thy owne sinne.
for then thou Wouldst detest thy own sin.
c-acp av pns21 vmd2 vvi po21 d n1.
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It cannot bee out of a good principle, or to a good end. It is either because thou art a busie body in other mens matters,
It cannot be out of a good principle, or to a good end. It is either Because thou art a busy body in other men's matters,
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or thou art censorious, thou lovest to be medling; or because thou hatest thy brother, and wouldest wreak thy malice on him;
or thou art censorious, thou Lovest to be meddling; or Because thou Hatest thy brother, and Wouldst wreak thy malice on him;
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thou wouldest fain shame and disgrace him, and by beating him downe, get thy selfe up;
thou Wouldst fain shame and disgrace him, and by beating him down, get thy self up;
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or thou wouldest get a cover to thy owne conscience ; it must be some such end, it cannot be a good end.or thou Wouldst get a cover to thy own conscience; it must be Some such end, it cannot be a good end.
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Christ puts it to a mans conscience, why hee reproves his brother, when hee is faulty himselfe.
christ puts it to a men conscience, why he reproves his brother, when he is faulty himself.
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Thirdly, another Reason is, such a reprover can never doe it in a right manner, as Christ saith, Matth. 7.4.
Thirdly, Another Reason is, such a reprover can never do it in a right manner, as christ Says, Matthew 7.4.
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How wilt thou say to thy brother, let me pull the moat out of thine eye, How wilt thou say to thy brother, let me pull the moat out of thine eye,
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when behold a beam is in thine owne eye ? How wilt thou doe it? In what fashion,when behold a beam is in thine own eye? How wilt thou do it? In what fashion,
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or sort? How wilt thou be able to bring this about? A man that is a reprover, had need to have a very cleare sight of his owne, that sees another mans faults,
or sort? How wilt thou be able to bring this about? A man that is a reprover, had need to have a very clear sighed of his own, that sees Another men Faults,
cc n1? q-crq vm2 pns21 vbi j pc-acp vvi d a-acp? dt n1 cst vbz dt n1, vhd n1 pc-acp vhi dt j j n1 pp-f po31 d, cst vvz j-jn n2 n2,
(26) body_of_sermon (DIV2)
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and will set another to rights; he had need to have a good judgment, to see all the circumstances of reproof,
and will Set Another to rights; he had need to have a good judgement, to see all the Circumstances of reproof,
cc vmb vvi j-jn p-acp n2-jn; pns31 vhd n1 pc-acp vhi dt j n1, pc-acp vvi d dt n2 pp-f n1,
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and rebuke, that deals with another.
and rebuke, that deals with Another.
cc n1, cst vvz p-acp j-jn.
(26) body_of_sermon (DIV2)
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As long as a man hath a beam in his owne eye, as long as he hath lusts in his own heart, that will blind his judgment, and darken and cover his eyes and make him that he shall not be able to see to goe about it.
As long as a man hath a beam in his own eye, as long as he hath Lustiest in his own heart, that will blind his judgement, and darken and cover his eyes and make him that he shall not be able to see to go about it.
p-acp av-j c-acp dt n1 vhz dt n1 p-acp po31 d n1, c-acp av-j c-acp pns31 vhz n2 p-acp po31 d n1, cst vmb j po31 n1, cc vvi cc vvi po31 n2 cc vvi pno31 cst pns31 vmb xx vbi j pc-acp vvi pc-acp vvi p-acp pn31.
(26) body_of_sermon (DIV2)
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How canst thou possibly say to thy brother, let me pull the moat out of thine eye,
How Canst thou possibly say to thy brother, let me pull the moat out of thine eye,
q-crq vm2 pns21 av-j vvi p-acp po21 n1, vvb pno11 vvi dt n1 av pp-f po21 n1,
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when there is a beam in thine own eye?
when there is a beam in thine own eye?
c-crq pc-acp vbz dt n1 p-acp po21 d n1?
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3044
A man that is to reprove another, a Master that will reprove his servant, or a father his children,
A man that is to reprove Another, a Master that will reprove his servant, or a father his children,
dt n1 cst vbz p-acp vvi j-jn, dt n1 cst vmb vvi po31 n1, cc dt n1 po31 n2,
(26) body_of_sermon (DIV2)
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or a Minister that will reprove his people, or a Magistrate that will reprove those that are committed to his charge,
or a Minister that will reprove his people, or a Magistrate that will reprove those that Are committed to his charge,
cc dt n1 cst vmb vvi po31 n1, cc dt n1 cst vmb vvi d cst vbr vvn p-acp po31 n1,
(26) body_of_sermon (DIV2)
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or any brother that will reprove another, he must do it with a spirit of compassion, with bowels of pity, with a sense and feeling:
or any brother that will reprove Another, he must do it with a Spirit of compassion, with bowels of pity, with a sense and feeling:
cc d n1 cst vmb vvi j-jn, pns31 vmb vdi pn31 p-acp dt n1 pp-f n1, p-acp n2 pp-f n1, p-acp dt n1 cc n1:
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there is a great deale of wisdome and discretion to be observed in this act.
there is a great deal of Wisdom and discretion to be observed in this act.
pc-acp vbz dt j n1 pp-f n1 cc n1 pc-acp vbi vvn p-acp d n1.
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Now when a man hath a beam in his owne eye, how shall he be able to do it? That man that is faulty and guilty himselfe, either he must reprove too harshly, and rigorously,
Now when a man hath a beam in his own eye, how shall he be able to do it? That man that is faulty and guilty himself, either he must reprove too harshly, and rigorously,
av c-crq dt n1 vhz dt n1 p-acp po31 d n1, q-crq vmb pns31 vbi j pc-acp vdi pn31? cst n1 cst vbz j cc j px31, av-d pns31 vmb vvi av av-j, cc av-j,
(26) body_of_sermon (DIV2)
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or too sparingly, or too insultingly, hee must do it in a wrong manner, it can never be sincerely and truly done,
or too sparingly, or too insultingly, he must do it in a wrong manner, it can never be sincerely and truly done,
cc av av-vvg, cc av av-vvg, pns31 vmb vdi pn31 p-acp dt n-jn n1, pn31 vmb av-x vbi av-j cc av-j vdn,
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as long as a man hath a lust in his own heart, and he himselfe is guilty and faulty, that is a reprover of his brother.
as long as a man hath a lust in his own heart, and he himself is guilty and faulty, that is a reprover of his brother.
c-acp av-j c-acp dt n1 vhz dt n1 p-acp po31 d n1, cc pns31 px31 vbz j cc j, cst vbz dt n1 pp-f po31 n1.
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Nay, the party reproved, is holpen to retort on him, How dost thou tell me of pride,
Nay, the party reproved, is helped to retort on him, How dost thou tell me of pride,
uh-x, dt n1 vvd, vbz vvn p-acp vvb p-acp pno31, c-crq vd2 pns21 vvi pno11 pp-f n1,
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and worldlinesse, and c•vetousnesse? Who so proud and covetous as thou? Thus a man shall be ready to be hit in the teeth.and worldliness, and c•vetousnesse? Who so proud and covetous as thou? Thus a man shall be ready to be hit in the teeth.
cc n1, cc n1? r-crq av j cc j c-acp pns21? av dt n1 vmb vbi j pc-acp vbi vvn p-acp dt n2.
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Fourthly, such a reprover is an hypocrite. It is no Christian reproof for a man to do so. Fourthly, such a reprover is an hypocrite. It is no Christian reproof for a man to do so.
ord, d dt n1 vbz dt n1. pn31 vbz dx njp n1 p-acp dt n1 pc-acp vdi av.
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Wilt thou go and find fault with thy servant for his lazinesse in thy service,
Wilt thou go and find fault with thy servant for his laziness in thy service,
vm2 pns21 vvi cc vvi n1 p-acp po21 n1 p-acp po31 n1 p-acp po21 n1,
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when thou art lazie in Gods service? Wilt thou find fault with thy brother for his pride,
when thou art lazy in God's service? Wilt thou find fault with thy brother for his pride,
c-crq pns21 vb2r j p-acp ng1 n1? vm2 pns21 vvi n1 p-acp po21 n1 p-acp po31 n1,
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and thou art full of fashions? Wilt thou condemne the sinnes of the times, and thou livest in some lust? This is nothing but hypocrisie.
and thou art full of fashions? Wilt thou condemn the Sins of the times, and thou Livest in Some lust? This is nothing but hypocrisy.
cc pns21 vb2r j pp-f n2? vm2 pns21 vvi dt n2 pp-f dt n2, cc pns21 vv2 p-acp d n1? d vbz pix p-acp n1.
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Thou makest as if thou didst stand so much for obedience to God; and oh!
Thou Makest as if thou didst stand so much for Obedience to God; and o!
pns21 vv2 c-acp cs pns21 vdd2 vvi av av-d p-acp n1 p-acp np1; cc uh!
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there is this and that sin against God, when thy selfe is a sinner in that, or in another kind;
there is this and that since against God, when thy self is a sinner in that, or in Another kind;
pc-acp vbz d cc cst n1 p-acp np1, c-crq po21 n1 vbz dt n1 p-acp cst, cc p-acp j-jn j;
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this is hypocrisie, as Christ saith here, Thou hypocrite, first cast the beam out of thine owne eye,
this is hypocrisy, as christ Says Here, Thou hypocrite, First cast the beam out of thine own eye,
d vbz n1, p-acp np1 vvz av, pns21 n1, ord vvd dt n1 av pp-f po21 d n1,
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and then thou shalt see clearly to cast the moat out of thy brothers eye. Thou hypocrite :and then thou shalt see clearly to cast the moat out of thy Brother's eye. Thou hypocrite:
cc cs pns21 vm2 vvi av-j pc-acp vvi dt n1 av pp-f po21 ng1 n1. pns21 n1:
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Mark, it is an act of hypocrisie when a man goes to find fault with another, before he has gone to redresse his owne soul;
Mark, it is an act of hypocrisy when a man Goes to find fault with Another, before he has gone to redress his own soul;
vvb, pn31 vbz dt n1 pp-f n1 c-crq dt n1 vvz pc-acp vvi n1 p-acp j-jn, c-acp pns31 vhz vvn pc-acp vvi po31 d n1;
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to purge his owne conscience, and have shook hands with the wages of iniquity his owne selfe,
to purge his own conscience, and have shook hands with the wages of iniquity his own self,
pc-acp vvi po31 d n1, cc vhb vvn n2 p-acp dt n2 pp-f n1 po31 d n1,
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before a man have done this, it is hypocrisie to deal with another.
before a man have done this, it is hypocrisy to deal with Another.
p-acp dt n1 vhb vdn d, pn31 vbz n1 pc-acp vvi p-acp j-jn.
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For when a man reproves another he takes a form upon himselfe of one that is zealous against sin,
For when a man reproves Another he Takes a from upon himself of one that is zealous against since,
p-acp c-crq dt n1 vvz j-jn pns31 vvz dt n1 p-acp px31 pp-f pi cst vbz j p-acp n1,
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and an enemy to all sinfull practises:
and an enemy to all sinful practises:
cc dt n1 p-acp d j n2:
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Now what is this but hypocrisie, when a man hath not this in him that he pretends ? when a man finds fault with anothers pride,
Now what is this but hypocrisy, when a man hath not this in him that he pretends? when a man finds fault with another's pride,
av q-crq vbz d p-acp n1, c-crq dt n1 vhz xx d p-acp pno31 cst pns31 vvz? c-crq dt n1 vvz n1 p-acp ng1-jn n1,
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3067
as if he were humble forsooth, with anothers worldlinesse as if he were liberall; when a man doth so, he incurres the guilt of hypocrisie in reproving another.
as if he were humble forsooth, with another's worldliness as if he were liberal; when a man does so, he incurs the guilt of hypocrisy in reproving Another.
c-acp cs pns31 vbdr j uh, p-acp j-jn n1 c-acp cs pns31 vbdr j; c-crq dt n1 vdz av, pns31 vvz dt n1 pp-f n1 p-acp vvg j-jn.
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Fifthly, another Reason is, because such a reprover is inexcusable, his reproving of another mans sinne, makes him inexcusable for his owne, as the Apostle speakes, Rom. 2.1. Therefore thou art inexcusable, O man, whosoever thou art, that judgest:
Fifthly, Another Reason is, Because such a reprover is inexcusable, his reproving of Another men sin, makes him inexcusable for his own, as the Apostle speaks, Rom. 2.1. Therefore thou art inexcusable, Oh man, whosoever thou art, that Judges:
ord, j-jn n1 vbz, c-acp d dt n1 vbz j, po31 vvg pp-f j-jn ng1 n1, vvz pno31 j p-acp po31 d, p-acp dt n1 vvz, np1 crd. av pns21 vb2r j, uh n1, r-crq pns21 vb2r, cst vv2:
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for wherein thou judgest another, thou condemnest thy selfe, for thou doest the same thing. Marke, thy owne mouth shall condemne thee;for wherein thou Judges Another, thou Condemnest thy self, for thou dost the same thing. Mark, thy own Mouth shall condemn thee;
c-acp c-crq pns21 vv2 j-jn, pns21 vv2 po21 n1, c-acp pns21 vd2 dt d n1. vvb, po21 d n1 vmb vvi pno21;
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thou findest fault with another mans pride:
thou Findest fault with Another men pride:
pns21 vv2 n1 p-acp j-jn ng1 n1:
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it seemes he is to be condemned for it, then God condemns thee for thy pride.
it seems he is to be condemned for it, then God condemns thee for thy pride.
pn31 vvz pns31 vbz pc-acp vbi vvn p-acp pn31, cs np1 vvz pno21 p-acp po21 n1.
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380
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Thy pride is a faire mark for Gods justice, because thou condemnest another.
Thy pride is a fair mark for God's Justice, Because thou Condemnest Another.
po21 n1 vbz dt j n1 p-acp ng1 n1, c-acp pns21 vv2 j-jn.
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3073
Dost thou find fault with anothets hardnesse of heart, and ill will and backwardnesse to any thing that is good,
Dost thou find fault with anothets hardness of heart, and ill will and backwardness to any thing that is good,
vd2 pns21 vvi n1 p-acp ng1 n1 pp-f n1, cc j-jn vmb cc n1 p-acp d n1 cst vbz j,
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380
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and yet thou art backward? Thou exposest thine owne soul to the judgement of God;
and yet thou art backward? Thou exposest thine own soul to the judgement of God;
cc av pns21 vb2r av-j? pns21 vv2 po21 d n1 p-acp dt n1 pp-f np1;
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thou hast taught (as it were) Almighty God how to condemne thee for thy owne lusts and corruptions.
thou hast taught (as it were) Almighty God how to condemn thee for thy own Lustiest and corruptions.
pns21 vh2 vvn (c-acp pn31 vbdr) j-jn np1 c-crq pc-acp vvi pno21 p-acp po21 d n2 cc n2.
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Again sixthly, another Reason is this, because such a reprover is an absurd person. Again sixthly, Another Reason is this, Because such a reprover is an absurd person.
av j, j-jn n1 vbz d, c-acp d dt n1 vbz dt j n1.
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It is absurd to reprove another, and be faultie ones selfe, as it is Rom. 2.21. Thou that teachest another, teachest thou not thy selfe? Thou that preachest another should not steal ▪ dost thou steal ? This is a strange absurd thing, this reproof doth not sound well in thy mouth: thou stealest, and forbiddest stealing;
It is absurd to reprove Another, and be faulty ones self, as it is Rom. 2.21. Thou that Teachest Another, Teachest thou not thy self? Thou that Preachest Another should not steal ▪ dost thou steal? This is a strange absurd thing, this reproof does not found well in thy Mouth: thou stealest, and forbiddest stealing;
pn31 vbz j pc-acp vvi j-jn, cc vbi j pi2 n1, c-acp pn31 vbz np1 crd. pns21 cst vv2 j-jn, vv2 pns21 xx po21 n1? pns21 cst vv2 j-jn vmd xx vvi ▪ vdd2 pns21 vvi? d vbz dt j j n1, d n1 vdz xx vvi av p-acp po21 n1: pns21 vv2, cc vv2 vvg;
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thou preachest against adultery, and committest it;
thou Preachest against adultery, and Committest it;
pns21 vv2 p-acp n1, cc vv2 pn31;
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thou speakest against such and such sinnes, thou findest fault with them in the children of God,
thou Speakest against such and such Sins, thou Findest fault with them in the children of God,
pns21 vv2 p-acp d cc d n2, pns21 vv2 n1 p-acp pno32 p-acp dt n2 pp-f np1,
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and art guilty thy selfe, or in thy children or servants, or neighbours, and art obnoxious to them in thine owne practise: this is an absurd thing:
and art guilty thy self, or in thy children or Servants, or neighbours, and art obnoxious to them in thine own practice: this is an absurd thing:
cc n1 j po21 n1, cc p-acp po21 n2 cc n2, cc n2, cc n1 j p-acp pno32 p-acp po21 d n1: d vbz dt j n1:
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these rebukes and reproofes sound not well out of thy mouth.
these rebukes and reproofs found not well out of thy Mouth.
d n2 cc n2 vvb xx av av pp-f po21 n1.
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Lastly, it is a signe of impudencie, Psal. 50. What hast thou to doe to take my covenant into thy mouth, Lastly, it is a Signen of impudency, Psalm 50. What hast thou to do to take my Covenant into thy Mouth,
ord, pn31 vbz dt n1 pp-f n1, np1 crd q-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n1 p-acp po21 n1,
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when thou hatest to be reformd, and hast cast my covenant behind thy back ? And to the wicked God saith, What hast thou to doe to take my statutes or covenant into thy mouth,when thou Hatest to be reformed, and hast cast my Covenant behind thy back? And to the wicked God Says, What hast thou to do to take my statutes or Covenant into thy Mouth,
c-crq pns21 vv2 pc-acp vbi vvn, cc vh2 vvn po11 n1 p-acp po21 n1? cc p-acp dt j np1 vvz, q-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n2 cc n1 p-acp po21 n1,
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since thou hatest instruction? What hast thou to doe to reprove thy brother? If hee be proud, what is that to thee,
since thou Hatest instruction? What hast thou to do to reprove thy brother? If he be proud, what is that to thee,
c-acp pns21 vv2 n1? q-crq vh2 pns21 pc-acp vdi p-acp vvb po21 n1? cs pns31 vbb j, r-crq vbz d p-acp pno21,
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as long as thou art proud thy selfe? thou goest and slingest stones at him:
as long as thou art proud thy self? thou goest and slingest stones At him:
c-acp av-j c-acp pns21 vb2r j po21 n1? pns21 vv2 cc js n2 p-acp pno31:
(26) body_of_sermon (DIV2)
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sling them at thine owne heart first. It is a signe of impudencie.
sling them At thine own heart First. It is a Signen of impudency.
vvb pno32 p-acp po21 d n1 ord. pn31 vbz dt n1 pp-f n1.
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But it may be objected, Shall not a wicked magistrate punish sinne, and a wicked Minister preach against the corruptions of the times,
But it may be objected, Shall not a wicked magistrate Punish sin, and a wicked Minister preach against the corruptions of the times,
p-acp pn31 vmb vbi vvn, vmb xx dt j n1 vvi n1, cc dt j n1 vvi p-acp dt n2 pp-f dt n2,
(26) body_of_sermon (DIV2)
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and a wicked master rebuke his servants, and a wicked father correct his children? Because he is wicked himselfe, shall hee make himselfe more wicked,
and a wicked master rebuke his Servants, and a wicked father correct his children? Because he is wicked himself, shall he make himself more wicked,
cc dt j n1 vvi po31 n2, cc dt j n1 vvi po31 n2? p-acp pns31 vbz j px31, vmb pns31 vvi px31 dc j,
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and contract more guilt upon his soule? I answer, that such a man is in a dilemma;and contract more guilt upon his soul? I answer, that such a man is in a dilemma;
cc vvb dc n1 p-acp po31 n1? pns11 vvb, cst d dt n1 vbz p-acp dt n1;
(26) body_of_sermon (DIV2)
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for the man is bound to reprove;
for the man is bound to reprove;
p-acp dt n1 vbz vvn pc-acp vvi;
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in regard of his office, and yet he is bound in conscience to go and amend himselfe first.
in regard of his office, and yet he is bound in conscience to go and amend himself First.
p-acp n1 pp-f po31 n1, cc av pns31 vbz vvn p-acp n1 pc-acp vvi cc vvi px31 ord.
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I say, he is bound to reprove all those that God calls him to reprove, in regard of his office :
I say, he is bound to reprove all those that God calls him to reprove, in regard of his office:
pns11 vvb, pns31 vbz vvn pc-acp vvi d d cst np1 vvz pno31 pc-acp vvi, p-acp n1 pp-f po31 n1:
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but in regard of conscience hee is bound to go and amend his owne fault first.
but in regard of conscience he is bound to go and amend his own fault First.
cc-acp p-acp n1 pp-f n1 pns31 vbz vvn pc-acp vvi cc vvi po31 d n1 ord.
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Therefore if it be a Magistrate, such as sit upon life and death, or Nisi prius, or any action between man and man,
Therefore if it be a Magistrate, such as fit upon life and death, or Nisi prius, or any actium between man and man,
av cs pn31 vbb dt n1, d c-acp vvi p-acp n1 cc n1, cc fw-la fw-la, cc d n1 p-acp n1 cc n1,
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if hee condemn a malefactor, and there remember himselfe guilty, hee is bound in conscience to arise from the Bench,
if he condemn a Malefactor, and there Remember himself guilty, he is bound in conscience to arise from the Bench,
cs pns31 vvb dt n1, cc pc-acp vvi px31 j, pns31 vbz vvn p-acp n1 pc-acp vvi p-acp dt n1,
(26) body_of_sermon (DIV2)
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and goe and amend his owne sinne.
and go and amend his own sin.
cc vvi cc vvi po31 d n1.
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And wee that are Ministers, when we preach to the people, and remember our selves guilty, let us lay our hands upon our mouthes, at least in votis, before ever we have the face to go and find fault with the people, it is necessary it should be so.
And we that Are Ministers, when we preach to the people, and Remember our selves guilty, let us lay our hands upon our mouths, At least in Votis, before ever we have the face to go and find fault with the people, it is necessary it should be so.
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Therefore, I say, a man is in a dilemma, if he doe not reprove sinne, it is against his office, and the person he beares,
Therefore, I say, a man is in a dilemma, if he do not reprove sin, it is against his office, and the person he bears,
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when God cals him to it;
when God calls him to it;
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and if he do reprove, then hee sinnes against the command of God, that binds him to bee blamelesse that is to beare the place of a reprover.
and if he do reprove, then he Sins against the command of God, that binds him to be blameless that is to bear the place of a reprover.
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The Use of this is, first, to let us see, that a man that reproves (I speak not of Ministers only, The Use of this is, First, to let us see, that a man that reproves (I speak not of Ministers only,
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or of Magistrates, or Fathers, but of every man that reproves, either by tongue, in word,
or of Magistrates, or Father's, but of every man that reproves, either by tongue, in word,
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or in thought, if he finde fault in this thought with another man for his sinnes,
or in Thought, if he find fault in this Thought with Another man for his Sins,
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and his strange doings) let him take heed he doth but pull a judgement upon his owne head ;
and his strange doings) let him take heed he does but pull a judgement upon his own head;
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he makes himselfe inexcusable, as in Rom. 2.3.
he makes himself inexcusable, as in Rom. 2.3.
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the Aposte there speaking of this very point, Thinkest thou, O man, that judgest him that doth these things,
the Apost there speaking of this very point, Thinkest thou, Oh man, that Judges him that does these things,
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and doest them, that thou shalt escape the judgement of God ? A man that judgeth another,and dost them, that thou shalt escape the judgement of God? A man that Judgeth Another,
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and doth the same things, that man certainly shall not escape the judgement of God, as his brother doth not escape his judgement.
and does the same things, that man Certainly shall not escape the judgement of God, as his brother does not escape his judgement.
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Secondly, another Use shall be for counsell to every man and woman (for it is every ones case, God hath called every one of us to reprove one another, Ministers to reprove the people, Secondly, Another Use shall be for counsel to every man and woman (for it is every ones case, God hath called every one of us to reprove one Another, Ministers to reprove the people,
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and Magistrates to judge between man and man, and every neighbour is to reprove when he is called thereto.
and Magistrates to judge between man and man, and every neighbour is to reprove when he is called thereto.
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Now) let us marke and observe this rule, let every one of us labour with all care and conscience, to be unblameable, unoffensive, to goe humble our owne soules, to cleanse our own consciences, that we may be able to perform this duty.
Now) let us mark and observe this Rule, let every one of us labour with all care and conscience, to be unblameable, unoffensive, to go humble our own Souls, to cleanse our own Consciences, that we may be able to perform this duty.
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Beloved, we wrong our own soules, if we find fault with others, and suffer our selves to bee faulty.
beloved, we wrong our own Souls, if we find fault with Others, and suffer our selves to be faulty.
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When Paul was to preach to the people, knowing that his office of preaching required reproving, you see lest he should wrong his own soul,
When Paul was to preach to the people, knowing that his office of preaching required reproving, you see lest he should wrong his own soul,
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how he laboured to be unblameable ▪ saith he, I beat my body down, when I preach to others, lest I become a cast-away.
how he laboured to be unblameable ▪ Says he, I beatrice my body down, when I preach to Others, lest I become a castaway.
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Again as a man wrongs his owne soule, so he dishonours God. It cannot be unknown what an unthankfull office, the office of a reprover is;
Again as a man wrongs his own soul, so he dishonours God. It cannot be unknown what an unthankful office, the office of a reprover is;
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the world cannot abide reproof, The wicked hate the reprover in the gate Isa. 29.21. The world is full of scorners, that hate reproofe. Prov. 15.12.
the world cannot abide reproof, The wicked hate the reprover in the gate Isaiah 29.21. The world is full of Scorner's, that hate reproof. Curae 15.12.
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Though some men be not so wicked as to hate reproofe, yet at least they think hardly of them that reprove;
Though Some men be not so wicked as to hate reproof, yet At lest they think hardly of them that reprove;
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they think they usurp authority over them, and crow over them, or they undertake to bee their betters;
they think they usurp Authority over them, and crow over them, or they undertake to be their betters;
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as a reprover undertakes in that thing to bee a mans better.
as a reprover undertakes in that thing to be a men better.
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Now when a man is reproved, he is apt to think that his neighbour crowes over him,
Now when a man is reproved, he is apt to think that his neighbour crows over him,
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and excerciseth authority upon him, as if he would grow on him, and be his Iudge.
and Exerciseth Authority upon him, as if he would grow on him, and be his Judge.
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You see Lot when he reproved the Sodomites, though as gently as ever he could. My brethren, doe not so wickdly, presently for all that they thought hardly of him.
You see Lot when he reproved the Sodomites, though as gently as ever he could. My brothers, do not so wickdly, presently for all that they Thought hardly of him.
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What, will this fellow be a judg that came but the other day to sojurn? Gen. 19. Presently they thought ha•dly of him.What, will this fellow be a judge that Come but the other day to sojurn? Gen. 19. Presently they Thought ha•dly of him.
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So we see the Prophet, hee doth but find fault with Amaziah for his fault,
So we see the Prophet, he does but find fault with Amaziah for his fault,
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and presently the Kings eyes are blinded, and his heart hardened, Who made you of the Kings counsell? 2 Chron. 25.15. hee thought him a medler, that pried into State-affaires, and into the Court and Kingdome.
and presently the Kings eyes Are blinded, and his heart hardened, Who made you of the Kings counsel? 2 Chronicles 25.15. he Thought him a meddler, that pried into State affairs, and into the Court and Kingdom.
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A man cannot reprove his brother for his sinne, but it is a thousand to one,
A man cannot reprove his brother for his sin, but it is a thousand to one,
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if his brother bee not ready presently to pry into him and to look narrowly into his wayes, to espy a hole in his coat if he can,
if his brother be not ready presently to pry into him and to look narrowly into his ways, to espy a hold in his coat if he can,
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or to make one if he cannot: all mens eyes are upon him, and they look strictly and straitly;
or to make one if he cannot: all men's eyes Are upon him, and they look strictly and straitly;
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and if any thing in the world bee amisse they will be sure to mark it,
and if any thing in the world be amiss they will be sure to mark it,
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and to make more of it, to make mountaines of mole-hills.
and to make more of it, to make Mountains of molehills.
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When the blind man did but find fault with the Pharisees and reprove them a little for persecuting of Christ, what say they? Art thou altogether conceived and born in sinne,
When the blind man did but find fault with the Pharisees and reprove them a little for persecuting of christ, what say they? Art thou altogether conceived and born in sin,
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and wilt thou teach us ? Joh. 9.34.and wilt thou teach us? John 9.34.
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Presently they looked on his blindnesse, and birth, Certainly he is a viler sinner then other men,
Presently they looked on his blindness, and birth, Certainly he is a Viler sinner then other men,
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and shall he goe find fault with them? If we mean to reprove another, let us labour to be unblameable, to be godly and holy, to reform our own wayes, let us be sure to purge our own famlies, to cleanse our own soules, to rid our owne hands of all the wayes of sinne and iniquity, lest God be dishonoured.
and shall he go find fault with them? If we mean to reprove Another, let us labour to be unblameable, to be godly and holy, to reform our own ways, let us be sure to purge our own famlies, to cleanse our own Souls, to rid our own hands of all the ways of sin and iniquity, lest God be dishonoured.
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The word of God will be flung in his owne face back againe, and the reproof if it be never so sweet,
The word of God will be flung in his own face back again, and the reproof if it be never so sweet,
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and never so wise it will be retorted in a mans own teeth ▪ if hee be not unblameable himselfe.
and never so wise it will be retorted in a men own teeth ▪ if he be not unblameable himself.
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And a man had need to be humble, and low•y, and gentle, and meek, and to put on all bowels and gentlenesse of heart, if he will reprove.
And a man had need to be humble, and low•y, and gentle, and meek, and to put on all bowels and gentleness of heart, if he will reprove.
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All sinnes are not to be reproved alike, some with sharpnesse, some with lenity. Hee that is a Mountebank that will open a veine for every wheal and pimple.
All Sins Are not to be reproved alike, Some with sharpness, Some with lenity. He that is a Mountebank that will open a vein for every wheal and pimple.
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The reprover is like them in Isaiah, when they deale with the Cummin and Fetches, a little rod will beat them out, The reprover is like them in Isaiah, when they deal with the Cummin and Fetches, a little rod will beatrice them out,
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but when they come to the Corne, Wheat and Rie, they beat them out with the Cart-wheele:
but when they come to the Corn, Wheat and Rye, they beatrice them out with the Cartwheel:
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So when we meet with a hard-hearted spirit, wee must use stronger corrosives to them,
So when we meet with a hardhearted Spirit, we must use Stronger corrosives to them,
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and gentler admonitions and rebukes towards others that sinne with a lesser and a weaker hand.
and Gentler admonitions and rebukes towards Others that sin with a lesser and a Weaker hand.
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But this is a thing that a man must be marvellous carefull that reproves. Nay, let a man be unblameable for the present, if he have been faulty before,
But this is a thing that a man must be marvellous careful that reproves. Nay, let a man be unblameable for the present, if he have been faulty before,
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if it were seven, or ten, or twenty yeares before, if it be knowne, it is a thousand to one,
if it were seven, or ten, or twenty Years before, if it be known, it is a thousand to one,
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but he shall be hit in the teeth with it when he reproves:
but he shall be hit in the teeth with it when he reproves:
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you committed adultery, and you did steale at such a time, if it were never so long agoe,
you committed adultery, and you did steal At such a time, if it were never so long ago,
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Therefore St. Paul would not consent to take Mark with him in the ministery. Acts 15. because he had been offensive to the Church before.
Therefore Saint Paul would not consent to take Mark with him in the Ministry. Acts 15. Because he had been offensive to the Church before.
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We had need be marvellous carefull and wary if wee will reprove.
We had need be marvellous careful and wary if we will reprove.
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I had thought to have named other Uses, but I leave this Exposition, and take it as it is passively interpreted.
I had Thought to have nam other Uses, but I leave this Exposition, and take it as it is passively interpreted.
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He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.
He that being often reproved, Hardeneth his neck, shall suddenly be destroyed, and that without remedy.
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THough it may be expounded the other way, yet I rather incline to this. The Reason is, Because this is the constant current of all Interpreters generally. THough it may be expounded the other Way, yet I rather incline to this. The Reason is, Because this is the constant current of all Interpreters generally.
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I meet but with one or two that expound it the other way; but all passively, He that being often reproved, hardeneth his neck, &c.
I meet but with one or two that expound it the other Way; but all passively, He that being often reproved, Hardeneth his neck, etc.
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Secondly, because the word in the origiall is, A man of reproofs that hardeneth his own neck.
Secondly, Because the word in the origiall is, A man of reproofs that Hardeneth his own neck.
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Now, though it be indifferent whether it be active or passive, yet look in the Scripture,
Now, though it be indifferent whither it be active or passive, yet look in the Scripture,
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and you shall finde it more often passive then active. A man of reproofs, that is, a man often reproved, in the passive. As in Isay 53.3. Christ is a man of sorrows, not making others sorry, but made sorry passively. And so in Dan. 9.23.
and you shall find it more often passive then active. A man of reproofs, that is, a man often reproved, in the passive. As in Saiah 53.3. christ is a man of sorrows, not making Others sorry, but made sorry passively. And so in Dan. 9.23.
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It is said Daniel was a man of desires, that is, not a man desiring other men,
It is said daniel was a man of Desires, that is, not a man desiring other men,
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or other things, not actively desiring, but passively, desired, beloved of God exceedingly. So it is said of Jeremiah, Jerem. 15.10. he was a man of strife, not a man striving with others, but a man striven with. So in 1 King. 2.26. A man of death, that is, not killing others, but to be killed himselfe.
or other things, not actively desiring, but passively, desired, Beloved of God exceedingly. So it is said of Jeremiah, Jeremiah 15.10. he was a man of strife, not a man striving with Others, but a man striven with. So in 1 King. 2.26. A man of death, that is, not killing Others, but to be killed himself.
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It is taken more frequently in the passive sense; so we may more boldly take it so.
It is taken more frequently in the passive sense; so we may more boldly take it so.
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A man of Reproofs, that is, reproved againe and againe, that hath received divers reproofs, and yet hardeneth his owne neck, shall suddenly be destroyed, and that without remedy. A man of Reproofs, that is, reproved again and again, that hath received diverse reproofs, and yet Hardeneth his own neck, shall suddenly be destroyed, and that without remedy.
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Here I might observe by the way, this point of Doctrine, That, The Lord doth not destroy man willingly.
Here I might observe by the Way, this point of Doctrine, That, The Lord does not destroy man willingly.
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Doct. The Lord doth not destroy men willingly. He saith not, A man shall be destroyed without remedy;Doct. The Lord does not destroy men willingly. He Says not, A man shall be destroyed without remedy;
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but a man when he hath sinned against God, when he hath committed sinne, and not onely so,
but a man when he hath sinned against God, when he hath committed sin, and not only so,
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but when he is reproved for his sin, and goeth on. The Lord doth not destroy a man nakedly, but upon consideration of sin.
but when he is reproved for his since, and Goes on. The Lord does not destroy a man nakedly, but upon consideration of since.
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Willingly the Lord doth not afflict any, Lament. 3. Mercy and punishment they flow from God, Willingly the Lord does not afflict any, Lament. 3. Mercy and punishment they flow from God,
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as the hony and the sting from the Bee;
as the honey and the sting from the Bee;
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the Bee yeeldeth hony of her own nature, but she doth not sting but when she is provoked:
the Bee yields honey of her own nature, but she does not sting but when she is provoked:
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so the Lord is gracious, and good, and favourable, and kind, and blesseth his people from his own nature,
so the Lord is gracious, and good, and favourable, and kind, and Blesses his people from his own nature,
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but he doth not punish, and plague, and destroy, but being provoked by sin and iniquity.
but he does not Punish, and plague, and destroy, but being provoked by since and iniquity.
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I will not stand to follow this point, I let it go.
I will not stand to follow this point, I let it go.
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The text it self contains the great mercie of God in lending a man a reproof.
The text it self contains the great mercy of God in lending a man a reproof.
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And what a great sin it is, what a great ill it is for a man to sin against his reproof. The greatnesse of the ill is set down two wayes:
And what a great sin it is, what a great ill it is for a man to sin against his reproof. The greatness of the ill is Set down two ways:
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First, by the great sinfulnesse of the thing, it is called the hardening of a mans own neck.
First, by the great sinfulness of the thing, it is called the hardening of a men own neck.
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Secondly, by the greatnesse of the punishment that God inflicts upon this sin, and that is, he will destroy him, and without remedy.
Secondly, by the greatness of the punishment that God inflicts upon this since, and that is, he will destroy him, and without remedy.
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For the first, namely, what a great mercie it is for God to let a man be reproved for his sins.
For the First, namely, what a great mercy it is for God to let a man be reproved for his Sins.
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It may bee proved by many places of Scripture, onely I find in Scripture it is brought as an aggravation of sinne when they sinned against reproof, Hosea 5.2. saith hee, they are profound to commit sinne, though I have been a rebuker of them all.
It may be proved by many places of Scripture, only I find in Scripture it is brought as an aggravation of sin when they sinned against reproof, Hosea 5.2. Says he, they Are profound to commit sin, though I have been a rebuker of them all.
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As if he should say, though I have been so mercifull as to shew them the danger of sinne, to tell them what would come of their wretched courses:
As if he should say, though I have been so merciful as to show them the danger of sin, to tell them what would come of their wretched courses:
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though I have called them to repentance, and have given them warning what would be the issue of these things;
though I have called them to Repentance, and have given them warning what would be the issue of these things;
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yet for all this, for all my mercy, they have gone on in their sinnes though I have reproved them.
yet for all this, for all my mercy, they have gone on in their Sins though I have reproved them.
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This Though is a word of aggravation as we see in the speech of Daniel to Belshazzar; Thou, O King, hast not humbled thy selfe though thou knewest this :
This Though is a word of aggravation as we see in the speech of daniel to Belshazzar; Thou, Oh King, hast not humbled thy self though thou Knewest this:
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as if he had said, though the Lord let thee know the punishment upon thy Father ▪ and the plagues of Nebuchadnezzar thy grandfather,
as if he had said, though the Lord let thee know the punishment upon thy Father ▪ and the plagues of Nebuchadnezzar thy grandfather,
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though the Lord have let thee understand what it is for thee ro exalt thy selfe against him; yet thou art not humbled;
though the Lord have let thee understand what it is for thee ro exalt thy self against him; yet thou art not humbled;
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he aggravates his sinne, So, this aggravates a mans sinne when he goes on, notwithstanding he is reproved. The reasons are,
he aggravates his sin, So, this aggravates a men sin when he Goes on, notwithstanding he is reproved. The Reasons Are,
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First, because when God reproves a man of sinne: the reproof primarily comes out of love ; First, Because when God reproves a man of sin: the reproof primarily comes out of love;
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therefore when he reproved Laodicea, and told her she was luke-worm, and said, I would thou wert either hot or cold:
Therefore when he reproved Laodicea, and told her she was luke-worm, and said, I would thou Wertenberg either hight or cold:
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And since she was neither, he would spue her out of his mouth; he tells her whence the reproof flowed;
And since she was neither, he would spue her out of his Mouth; he tells her whence the reproof flowed;
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because I love I reprove: As many as I love, I rebuke, Rev. 3.19. It is not out of ill will that I tell thee of thy lukewarmnesse, and threaten to spue thee out of my mouth;
Because I love I reprove: As many as I love, I rebuke, Rev. 3.19. It is not out of ill will that I tell thee of thy lukewarmness, and threaten to spue thee out of my Mouth;
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I tell thee these things that thou mayst avoid that ill I say, Gods reprofes flow primarily from love to men, whereby he would have them lay aside their wretched courses, and avoid the judgements.
I tell thee these things that thou Mayest avoid that ill I say, God's reproofs flow primarily from love to men, whereby he would have them lay aside their wretched courses, and avoid the Judgments.
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Nay, it is an argument of hatred when a man doth not reprove his brother of sinne.
Nay, it is an argument of hatred when a man does not reprove his brother of sin.
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If God let a man goe on in sinne, and never tell him of his drunkennesse,
If God let a man go on in sin, and never tell him of his Drunkenness,
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nor never find fault with his pride and security, never convince him, or wound, or touch him,
nor never find fault with his pride and security, never convince him, or wound, or touch him,
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nor deal with him about his unsetled estate, and his rotten condition, it is a signe God hates the man:
nor deal with him about his unsettled estate, and his rotten condition, it is a Signen God hates the man:
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but when God reproves a man from day to day, Man, thou art a proud creature, thou shalt to hell for thy pride,
but when God reproves a man from day to day, Man, thou art a proud creature, thou shalt to hell for thy pride,
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and hypocrisie, and securitie, and harpnesse of heart:
and hypocrisy, and security, and harpnesse of heart:
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When the Lord reproves a man from day to day, this is an argument of love ;
When the Lord reproves a man from day to day, this is an argument of love;
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the other is an effect of hatred, not to reprove.
the other is an Effect of hatred, not to reprove.
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Thou shalt not hate thy brother in thy heart, saith Moses, but shalt in any wise reprove him, Thou shalt not hate thy brother in thy heart, Says Moses, but shalt in any wise reprove him,
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and not suffer sinne to be upon him, Levit. 19.17.and not suffer sin to be upon him, Levit. 19.17.
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Thou hatest thy brother when thou seest him sinne, and doest not warn him, and knowest he is guilty of sinfull courses, and doest not reprove him;
Thou Hatest thy brother when thou See him sin, and dost not warn him, and Knowest he is guilty of sinful courses, and dost not reprove him;
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and when thou hast time, and place, and opportunity, and fit circumstances to reprove, and yet thou wilt not doe it, it is a signe thou hatest thy brother;
and when thou hast time, and place, and opportunity, and fit Circumstances to reprove, and yet thou wilt not do it, it is a Signen thou Hatest thy brother;
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it is the greatest degree of hatred one of them.
it is the greatest degree of hatred one of them.
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If a man deny food for the body, and let a man rather die of hunger,
If a man deny food for the body, and let a man rather die of hunger,
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then hee will give him meat, or let a man fall into a pit, rather then he will prevent the mischeif, a man is guilty of bodily murther:
then he will give him meat, or let a man fallen into a pit, rather then he will prevent the mischief's, a man is guilty of bodily murder:
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but thou art guilty of the soule of thy brother, if thou let him fall into sin.
but thou art guilty of the soul of thy brother, if thou let him fallen into since.
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Thou thinkest thy brother is harsh, he will not bear with thee, he is hasty and testy:
Thou Thinkest thy brother is harsh, he will not bear with thee, he is hasty and testy:
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no, thou art in an error, That man that hates reproof, erreth, saith Solomon. Indeed a man should not be too sharp,
no, thou art in an error, That man that hates reproof, erreth, Says Solomon. Indeed a man should not be too sharp,
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but first tell his brother in private that he is in an error:
but First tell his brother in private that he is in an error:
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for reproof is a means of grace, it flowes from great love, it is the providence of God that hath cast it about, that thou shouldest have reproof given thee;
for reproof is a means of grace, it flows from great love, it is the providence of God that hath cast it about, that thou Shouldst have reproof given thee;
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if thou have a heart to take it, it is an argument of love.
if thou have a heart to take it, it is an argument of love.
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Another reason is taken from the primary end of reproof, which is to bring a man to good, to reduce him into a right way, to convert a man, to save his soule, that is the primary end of reproof and admonition: another reason is taken from the primary end of reproof, which is to bring a man to good, to reduce him into a right Way, to convert a man, to save his soul, that is the primary end of reproof and admonition:
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therefore to go on in sinnes contrary to it, must needs be a great evill.
Therefore to go on in Sins contrary to it, must needs be a great evil.
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As Solomon brings in the wisdome of the Father, Jesus Christ, calling upon people, O yee fooles, how long will yee love folly? turn at my reproof.
As Solomon brings in the Wisdom of the Father, jesus christ, calling upon people, Oh ye Fools, how long will ye love folly? turn At my reproof.
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(26) body_of_sermon (DIV2)
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Mark what followes, to what end; I will poure my spirit on you.
Mark what follows, to what end; I will pour my Spirit on you.
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(26) body_of_sermon (DIV2)
398
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There is the end he tells them O yee fooles, wretched people without understanding, that go on in sinne,
There is the end he tells them Oh ye Fools, wretched people without understanding, that go on in sin,
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(26) body_of_sermon (DIV2)
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and harden your owne hearts, that repent not, nor turne not to God, that will not submit to his wisdome, nor imbrace his word:
and harden your own hearts, that Repent not, nor turn not to God, that will not submit to his Wisdom, nor embrace his word:
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(26) body_of_sermon (DIV2)
398
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yee fooles, that wrong your own souls, oh turne at my reproof. ye Fools, that wrong your own Souls, o turn At my reproof.
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(26) body_of_sermon (DIV2)
398
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Why? This is the reason that God reproves a man on this fashion, it is that a man may have the Spirit of God granted him.
Why? This is the reason that God reproves a man on this fashion, it is that a man may have the Spirit of God granted him.
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(26) body_of_sermon (DIV2)
398
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If thou have an eare to heare reproof, and a heart to drink it in,
If thou have an ear to hear reproof, and a heart to drink it in,
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(26) body_of_sermon (DIV2)
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and to weare it as a crown of gold on thy head, and as a chain about thy neck, thou shouldest have the Spirit of God for thy labour:
and to wear it as a crown of gold on thy head, and as a chain about thy neck, thou Shouldst have the Spirit of God for thy labour:
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(26) body_of_sermon (DIV2)
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the Lord reproves thee that thou mightest return back, and have his Spirit, and have mercie and forgivenesse.
the Lord reproves thee that thou Mightest return back, and have his Spirit, and have mercy and forgiveness.
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(26) body_of_sermon (DIV2)
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This is all the ill will that Gods Ministers beare thee, and all the hatred that reprovers shew,
This is all the ill will that God's Ministers bear thee, and all the hatred that reprovers show,
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(26) body_of_sermon (DIV2)
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when they tell thee of thy sinnes whatsoever they be, that they may stop thy steps from going downe to Hell.
when they tell thee of thy Sins whatsoever they be, that they may stop thy steps from going down to Hell.
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(26) body_of_sermon (DIV2)
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When the Lord sends thee Sermon upon Sermon, Preacher after Preacher, thou art called on day by day, (as you here in this place) This is the infinite goodnesse of God toward your souls;
When the Lord sends thee Sermon upon Sermon, Preacher After Preacher, thou art called on day by day, (as you Here in this place) This is the infinite Goodness of God towards your Souls;
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(26) body_of_sermon (DIV2)
399
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therefore your sinne is infinite great, if you do not amend, as the wise man saith, He that hates reproof shall surely die, Prov. 15.10.
Therefore your sin is infinite great, if you do not amend, as the wise man Says, He that hates reproof shall surely die, Curae 15.10.
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(26) body_of_sermon (DIV2)
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there is no remedy for that man, that man that puts off repentance, God reproves him from day to day, on the Sabbath day, and on the week dayes;
there is no remedy for that man, that man that puts off Repentance, God reproves him from day to day, on the Sabbath day, and on the Week days;
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(26) body_of_sermon (DIV2)
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hee goes to this man, and there he is reproved; and to another, and there he is reproved;
he Goes to this man, and there he is reproved; and to Another, and there he is reproved;
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(26) body_of_sermon (DIV2)
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and yet he goes on in this deadnesse and formality in the ordinances of God, that man shall surely die, there is no remedy, he sins against the infinite mercie of God.
and yet he Goes on in this deadness and formality in the ordinances of God, that man shall surely die, there is no remedy, he Sins against the infinite mercy of God.
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(26) body_of_sermon (DIV2)
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Thirdly, there is no reason in the world why reproofe should be taked otherwise then with all willingnesse, and thankfulnesse, and chearfulnesse.
Thirdly, there is no reason in the world why reproof should be taked otherwise then with all willingness, and thankfulness, and cheerfulness.
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(26) body_of_sermon (DIV2)
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If a man have but the reason of a man in him, he must needs take reproof in good part;
If a man have but the reason of a man in him, he must needs take reproof in good part;
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(26) body_of_sermon (DIV2)
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he must be a beast that doth not judge well of him that reproves him. There is an excellent place, Prov. 12.1. He that puts off reproof is brutish ;
he must be a beast that does not judge well of him that reproves him. There is an excellent place, Curae 12.1. He that puts off reproof is brutish;
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(26) body_of_sermon (DIV2)
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he that hates reproof, is a brute, that man hath no reason in him.
he that hates reproof, is a brutus, that man hath no reason in him.
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(26) body_of_sermon (DIV2)
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Art thou a swearer, and art reproved for it? thy brother tells thee thou wilt be damned for it.
Art thou a swearer, and art reproved for it? thy brother tells thee thou wilt be damned for it.
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(26) body_of_sermon (DIV2)
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Doest thou chafe at that man? thou art a beast, thou hast no more understanding then an Ox or an Asse.
Dost thou chafe At that man? thou art a beast, thou hast no more understanding then an Ox or an Ass.
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(26) body_of_sermon (DIV2)
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As it is with a horse when the Ostler comes to rub him, he kicks with the heel; As it is with a horse when the Ostler comes to rub him, he kicks with the heel;
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(26) body_of_sermon (DIV2)
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when he only beats off the dirt, he lifts up his hinder legge on him, and it may be wounds him:
when he only beats off the dirt, he lifts up his hinder leg on him, and it may be wounds him:
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(26) body_of_sermon (DIV2)
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so thou hast no more understanding then a beast that finds fault with one that reproves thee for thy sins.
so thou hast no more understanding then a beast that finds fault with one that reproves thee for thy Sins.
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(26) body_of_sermon (DIV2)
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So that whatsoever thy sin be, he that tells thee of it, there is no reason in the world but he should be a dear man to thee.
So that whatsoever thy since be, he that tells thee of it, there is no reason in the world but he should be a dear man to thee.
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(26) body_of_sermon (DIV2)
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Me thinks of all men under heaven, godly Ministers that are faithfull in their place and calling, should be the dearest men to you upon the face of the earth.
Me thinks of all men under heaven, godly Ministers that Are faithful in their place and calling, should be the dearest men to you upon the face of the earth.
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(26) body_of_sermon (DIV2)
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Why? because they reprove you, and tell you of your sins, and what will become of your souls, what will be the issue and Catastrophe of all your wayes.
Why? Because they reprove you, and tell you of your Sins, and what will become of your Souls, what will be the issue and Catastrophe of all your ways.
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(26) body_of_sermon (DIV2)
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You that come to Church every day, may read a Lecture in the Word of God, what will be your doom at the last day:
You that come to Church every day, may read a Lecture in the Word of God, what will be your doom At the last day:
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(26) body_of_sermon (DIV2)
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you are told of your pride, and adultery, of your whoredome and oaths, carnall Gospellers of their secure and carnall condition,
you Are told of your pride, and adultery, of your whoredom and Oaths, carnal Evangelists of their secure and carnal condition,
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(26) body_of_sermon (DIV2)
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and common professors of their formality, and other lusts that men are given to; you are told of all:
and Common professors of their formality, and other Lustiest that men Are given to; you Are told of all:
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(26) body_of_sermon (DIV2)
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I say, the feet of Gods messengers should be beautifull;
I say, the feet of God's messengers should be beautiful;
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(26) body_of_sermon (DIV2)
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you should hug the messengers, and put their reproofs in your bosomes, and let them have power and efficacie on your souls;
you should hug the messengers, and put their reproofs in your bosoms, and let them have power and efficacy on your Souls;
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(26) body_of_sermon (DIV2)
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and go and put them in practice. The Use of this is,
and go and put them in practice. The Use of this is,
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(26) body_of_sermon (DIV2)
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First, is it so, that it is the infinite mercie of God to reprove men of their sinnes, to tell them of whatsoever is amisse in their hearts and lives? let me tell you,
First, is it so, that it is the infinite mercy of God to reprove men of their Sins, to tell them of whatsoever is amiss in their hearts and lives? let me tell you,
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(26) body_of_sermon (DIV2)
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First, see here what an infinite punishment God is bringing upon that Kingdome when hee is taking away reprovers, from them :
First, see Here what an infinite punishment God is bringing upon that Kingdom when he is taking away reprovers, from them:
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(26) body_of_sermon (DIV2)
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when God takes away reprovers, he takes away all mercie and loving kindnesse.
when God Takes away reprovers, he Takes away all mercy and loving kindness.
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(26) body_of_sermon (DIV2)
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Therefore God when he threatned to deliver up Judah, to curse that Kingdome, to plague them for their rebellion,
Therefore God when he threatened to deliver up Judah, to curse that Kingdom, to plague them for their rebellion,
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(26) body_of_sermon (DIV2)
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and utterly to give them over, he saith he will take away the reprover;
and utterly to give them over, he Says he will take away the reprover;
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(26) body_of_sermon (DIV2)
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saith hee to the Prophet, Thou shalt be dumb, and not open thy mouth, thou shalt not be a reprover to this people, Ezek. 3.26.
Says he to the Prophet, Thou shalt be dumb, and not open thy Mouth, thou shalt not be a reprover to this people, Ezekiel 3.26.
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(26) body_of_sermon (DIV2)
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When the Lord would curse that people, and bind them over to a reprobate sense,
When the Lord would curse that people, and bind them over to a Reprobate sense,
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(26) body_of_sermon (DIV2)
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and deliver them to wrath, the Prophet shall not be a reprover, he silences the Prophet.
and deliver them to wrath, the Prophet shall not be a reprover, he silences the Prophet.
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(26) body_of_sermon (DIV2)
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Or as Piscator thinks, the anger of God silenced him, or confined him to his house, that he should not prophesie.
Or as Piscator thinks, the anger of God silenced him, or confined him to his house, that he should not prophesy.
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(26) body_of_sermon (DIV2)
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So when God silences his Ministers, that he takes them from a place, or threatens to take them away, it is a signe of heavie vengeance toward such a people.
So when God silences his Ministers, that he Takes them from a place, or threatens to take them away, it is a Signen of heavy vengeance towards such a people.
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(26) body_of_sermon (DIV2)
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It may be wicked people laughed at them, and made it a matter of nothing, they were glad that Ezekiels mouth was gagged,
It may be wicked people laughed At them, and made it a matter of nothing, they were glad that Ezekiel's Mouth was gagged,
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(26) body_of_sermon (DIV2)
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and it were no matter if the countrey were rid of a company of Puritans;
and it were no matter if the country were rid of a company of Puritans;
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(26) body_of_sermon (DIV2)
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though they had no such word then, they had as bad, they think all is well:
though they had no such word then, they had as bad, they think all is well:
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(26) body_of_sermon (DIV2)
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but the time will come that they will curse the day that ever they provoked God to take away their Ministers;
but the time will come that they will curse the day that ever they provoked God to take away their Ministers;
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(26) body_of_sermon (DIV2)
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we enjoy them by the mercie of God, other places have lost them, God knows how soon wee may lose ours. In Hosea 4.4. the Lord there when he would set out the desperate estate of the children of Ephraim, he delivers them up to such a state and condition, that none should reprove them, Let none reprove another. If they will sinne let them;
we enjoy them by the mercy of God, other places have lost them, God knows how soon we may loose ours. In Hosea 4.4. the Lord there when he would Set out the desperate estate of the children of Ephraim, he delivers them up to such a state and condition, that none should reprove them, Let none reprove Another. If they will sin let them;
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(26) body_of_sermon (DIV2)
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if they will go on in idolatry, let them; if they will harden their own hearts, let them;
if they will go on in idolatry, let them; if they will harden their own hearts, let them;
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(26) body_of_sermon (DIV2)
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if they will die in sinne, let them ; if they will perish, and be damned for ever, let them. Let no man reprove another. It is a lamentable state.
if they will die in sin, let them; if they will perish, and be damned for ever, let them. Let no man reprove Another. It is a lamentable state.
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(26) body_of_sermon (DIV2)
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Generally people are glad when the Land is swept of all the good Ministers, and the good servants of God:Generally people Are glad when the Land is swept of all the good Ministers, and the good Servants of God:
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(26) body_of_sermon (DIV2)
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they had rather heare a fine song in a Pulpit, of one that preacheth morally,
they had rather hear a fine song in a Pulpit, of one that Preacheth morally,
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(26) body_of_sermon (DIV2)
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or it may be preacheth his own selfe, or the like, but the time will come,
or it may be Preacheth his own self, or the like, but the time will come,
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(26) body_of_sermon (DIV2)
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when they shall say as Salomon saith, It is better to heare the reproofe of the wise,
when they shall say as Solomon Says, It is better to hear the reproof of the wise,
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(26) body_of_sermon (DIV2)
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then the song of fooles, Eccles. 7.5. People love alife to hear the song of fooles.then the song of Fools, Eccles. 7.5. People love alife to hear the song of Fools.
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(26) body_of_sermon (DIV2)
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When a foole comes up and preacheth, At what time soev•r a sinner shall repent of his sinne :
When a fool comes up and Preacheth, At what time soev•r a sinner shall Repent of his sin:
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(26) body_of_sermon (DIV2)
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And, Bee not just over much ; and what need such adoe? Her• is more puther then needs, and abuse places, and wrest Scriptures.
And, be not just over much; and what need such ado? Her• is more puther then needs, and abuse places, and wrest Scriptures.
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(26) body_of_sermon (DIV2)
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As for example, the thiefe on the Crosse was saved at the last with a word or two;
As for Exampl, the thief on the Cross was saved At the last with a word or two;
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(26) body_of_sermon (DIV2)
403
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and they bring the example of the Publican, that cried, God be mercifull to me a sinner, and went justified to his house rather then the Pharisee that made long prayers.
and they bring the Exampl of the Publican, that cried, God be merciful to me a sinner, and went justified to his house rather then the Pharisee that made long Prayers.
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(26) body_of_sermon (DIV2)
403
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And tush, what need men be so zealous, and precise, and puritanicall, Whosoever calls upon the name of God, shall be saved:
And tush, what need men be so zealous, and precise, and puritanical, Whosoever calls upon the name of God, shall be saved:
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(26) body_of_sermon (DIV2)
403
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people love alife such songs of fooles: but the time shall come when peoples eyes shall be opened, and their consciences awakened,
people love alife such songs of Fools: but the time shall come when peoples eyes shall be opened, and their Consciences awakened,
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(26) body_of_sermon (DIV2)
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and then they will wish, O that we had heard the reproofe of the wise.
and then they will wish, Oh that we had herd the reproof of the wise.
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(26) body_of_sermon (DIV2)
403
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The second use makes against those that despise the reproofe of the wise, yee despise not men, but God; yee have despised me, Prov. 1.30. The second use makes against those that despise the reproof of the wise, ye despise not men, but God; ye have despised me, Curae 1.30.
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(26) body_of_sermon (DIV2)
404
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You think you despise a poore Minister, he is strict, & harsh with your souls,
You think you despise a poor Minister, he is strict, & harsh with your Souls,
pn22 vvb pn22 vvb dt j n1, pns31 vbz j, cc j p-acp po22 n2,
(26) body_of_sermon (DIV2)
404
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and presseth these things upon your conscience, and it may bee, more then he hath warrant to doe:
and Presseth these things upon your conscience, and it may be, more then he hath warrant to do:
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(26) body_of_sermon (DIV2)
404
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so you think you do not despise God, but one onely Minister: Nay, saith Christ, you have despised my reproofe. so you think you do not despise God, but one only Minister: Nay, Says christ, you have despised my reproof.
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(26) body_of_sermon (DIV2)
404
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3278
When you despise them that Christ sends, you despise him.
When you despise them that christ sends, you despise him.
c-crq pn22 vvb pno32 cst np1 vvz, pn22 vvb pno31.
(26) body_of_sermon (DIV2)
404
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This is an expresse and an explicite signe of a mans everlasting destruction, when he despiseth reproofe as in that speech of the Prophet to Amaziah, I know that the Lord hath determined to destroy thee,
This is an express and an explicit Signen of a men everlasting destruction, when he despises reproof as in that speech of the Prophet to Amaziah, I know that the Lord hath determined to destroy thee,
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(26) body_of_sermon (DIV2)
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because thou hast not hearkened to my reproofe, 2 Chron. 25.16.Because thou hast not harkened to my reproof, 2 Chronicles 25.16.
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(26) body_of_sermon (DIV2)
404
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3281
So I may say, I know that God hath determined to destroy a Nation, a Citie,
So I may say, I know that God hath determined to destroy a nation, a city,
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(26) body_of_sermon (DIV2)
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or a people, when they will not take counsell of Gods Messengers, when they will not hearken to instruction:
or a people, when they will not take counsel of God's Messengers, when they will not harken to instruction:
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(26) body_of_sermon (DIV2)
404
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3283
They have beene called upon, nationall sinnes have been ripped up, parochiall sinnes have beene spoken of,
They have been called upon, national Sins have been ripped up, parochial Sins have been spoken of,
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(26) body_of_sermon (DIV2)
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yet when they are told, they will not be reproved.
yet when they Are told, they will not be reproved.
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(26) body_of_sermon (DIV2)
404
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We that are the Ministers of God, know that God will destroy as many as turn not at reproof. I let this passe.
We that Are the Ministers of God, know that God will destroy as many as turn not At reproof. I let this pass.
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(26) body_of_sermon (DIV2)
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I should now show the grievousnesse of this ill of standing out against reproof: it is expressed two wayes:
I should now show the grievousness of this ill of standing out against reproof: it is expressed two ways:
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(26) body_of_sermon (DIV2)
405
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3287
First, in the sinfulnesse of it, to harden a mans heart. Secondly, in the punishment; He shall be destroyed without remedy. First, in the sinfulness of it, to harden a men heart. Secondly, in the punishment; He shall be destroyed without remedy.
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(26) body_of_sermon (DIV2)
406
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3288
And in the destruction you may see here, First, the unexpectednesse of it, He shall be destroyed suddenly.
And in the destruction you may see Here, First, the unexpectedness of it, He shall be destroyed suddenly.
cc p-acp dt n1 pn22 vmb vvi av, ord, dt n1 pp-f pn31, pns31 vmb vbi vvn av-j.
(26) body_of_sermon (DIV2)
407
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3289
Secondly, the totalnesse of it, Hee shall bee destroyed. The word signifieth to shatter all in peeces.
Secondly, the totalnesse of it, He shall be destroyed. The word signifies to shatter all in Pieces.
ord, dt n1 pp-f pn31, pns31 vmb vbi vvn. dt n1 vvz pc-acp vvi d p-acp n2.
(26) body_of_sermon (DIV2)
409
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Thirdly, the irrecoverablenesse of it, without remedy. Fourthly, the sutablenesse of it, his punishment is according to his sin.
Thirdly, the irrecoverableness of it, without remedy. Fourthly, the suitableness of it, his punishment is according to his since.
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(26) body_of_sermon (DIV2)
410
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3291
Mark, as he hardened his own heart against God, so God will harden his heart against him:
Mark, as he hardened his own heart against God, so God will harden his heart against him:
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(26) body_of_sermon (DIV2)
411
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as no remedy would turn him from his sin, so no remedy shall turn God from his wrath:
as no remedy would turn him from his since, so no remedy shall turn God from his wrath:
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(26) body_of_sermon (DIV2)
411
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3293
As his sin was in hardening his heart like a stone, so God shall deale with him as a stone is dealt with, he shall destroy him.
As his since was in hardening his heart like a stone, so God shall deal with him as a stone is dealt with, he shall destroy him.
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(26) body_of_sermon (DIV2)
411
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3294
The word in the originall signifies broken to peeces as a stone is broken, that is, the Lord will deale with him just in his own kind.
The word in the original signifies broken to Pieces as a stone is broken, that is, the Lord will deal with him just in his own kind.
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(26) body_of_sermon (DIV2)
411
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3295
Hence I might observe this doctrine, that The Lord proportions punishments to mens sin. Doct. God proportions punishments to sins.
Hence I might observe this Doctrine, that The Lord proportions punishments to men's since. Doct. God proportions punishments to Sins.
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(26) body_of_sermon (DIV2)
411
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3296
Just as a mans sin is, so is the punishment. David sinned in numbring the people, 2 Sam. 24.15. and God punished him in that, Pharaoh sinned in destroying and drowning the males of the Israelites, God smote his first-born:
Just as a men since is, so is the punishment. David sinned in numbering the people, 2 Sam. 24.15. and God punished him in that, Pharaoh sinned in destroying and drowning the males of the Israelites, God smote his firstborn:
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(26) body_of_sermon (DIV2)
412
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3297
He drowned their babes, and he himself was drowned in the sea. I might bring abundance of examples.
He drowned their babes, and he himself was drowned in the sea. I might bring abundance of Examples.
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(26) body_of_sermon (DIV2)
412
Image 141
3298
Now the Reasons of this are,
Now the Reasons of this Are,
av dt n2 pp-f d vbr,
(26) body_of_sermon (DIV2)
413
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3299
First, because hereby a mans punishment appeare to be so much the more equall, and worthy.
First, Because hereby a men punishment appear to be so much the more equal, and worthy.
ord, c-acp av dt ng1 n1 vvi pc-acp vbi av av-d dt av-dc j-jn, cc j.
(26) body_of_sermon (DIV2)
414
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3300
Retaliation is a most equall punishment to the sin;
Retaliation is a most equal punishment to the since;
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(26) body_of_sermon (DIV2)
414
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there is no inequality in it but this, that it is too mercifull, An eye for an eye,
there is no inequality in it but this, that it is too merciful, an eye for an eye,
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(26) body_of_sermon (DIV2)
414
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and a tooth for a tooth, hurn for burn, wound for wound. You know an eye is equall for an eye:and a tooth for a tooth, hurn for burn, wound for wound. You know an eye is equal for an eye:
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(26) body_of_sermon (DIV2)
414
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3303
so when God punisheth a man just in his own kind, quid for quo, that as there was no remedy would turn him from his sin,
so when God Punisheth a man just in his own kind, quid for quo, that as there was no remedy would turn him from his since,
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(26) body_of_sermon (DIV2)
414
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3304
so there shall be no remedy shall turn God from his wrath. Herein Gods punishment appeares to bee most equall, Revel. 16.5.6. Thou art righteous, O Lord, in that thou judgest thus:
so there shall be no remedy shall turn God from his wrath. Herein God's punishment appears to be most equal, Revel. 16.5.6. Thou art righteous, Oh Lord, in that thou Judges thus:
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(26) body_of_sermon (DIV2)
414
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for shee hath shed the bloud of thy Saints, therefore thou hast given them bloud to drink, for they are worthy. for she hath shed the blood of thy Saints, Therefore thou hast given them blood to drink, for they Are worthy.
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(26) body_of_sermon (DIV2)
414
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3306
Thou thirstedst after bloud, there it is for thee:
Thou thirstedst After blood, there it is for thee:
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(26) body_of_sermon (DIV2)
414
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3307
so this is most equall, when men have dealt thus and thus with God, when God shall deal so and so with thee, thou canst not find fault.
so this is most equal, when men have dealt thus and thus with God, when God shall deal so and so with thee, thou Canst not find fault.
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(26) body_of_sermon (DIV2)
414
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3308
When a man drinks as hebrews, and reaps as he sowes, and finds as he brings, what inequality is here? It shall come to passe, that as when I called they would not hear,
When a man drinks as hebrews, and reaps as he sows, and finds as he brings, what inequality is Here? It shall come to pass, that as when I called they would not hear,
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(26) body_of_sermon (DIV2)
414
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3309
so when they call, I will not answer, Zach. 7. When God calls upon thee,so when they call, I will not answer, Zach 7. When God calls upon thee,
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(26) body_of_sermon (DIV2)
414
Image 141
3310
and thou wilt not hear, afterwards when thou callest for mercie, if he do not hear thee, it is just.
and thou wilt not hear, afterwards when thou Callest for mercy, if he do not hear thee, it is just.
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(26) body_of_sermon (DIV2)
414
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3311
Secondly, another reason is, because this stops a mans mouth, it convinceth a mans conscience ; Secondly, Another reason is, Because this stops a men Mouth, it Convinces a men conscience;
ord, j-jn n1 vbz, c-acp d vvz dt ng1 n1, pn31 vvz dt ng1 n1;
(26) body_of_sermon (DIV2)
415
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3312
when a mans conscience finds that he is served in his own kind, that he is paid in his own coin, it stops his mouth.
when a men conscience finds that he is served in his own kind, that he is paid in his own coin, it stops his Mouth.
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(26) body_of_sermon (DIV2)
415
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3313
As Adonibezek he had cut off the thumbs and toes of 70. Kings: afterwards hee was served just so as he had dealt with others;
As Adonibezek he had Cut off the thumbs and toes of 70. Kings: afterwards he was served just so as he had dealt with Others;
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(26) body_of_sermon (DIV2)
415
Image 141
3314
he had cut off their thumbs and toes, and made them gather orts under his table;
he had Cut off their thumbs and toes, and made them gather orts under his table;
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(26) body_of_sermon (DIV2)
415
Image 141
3315
so afterwards his thumbs and toes were cut off. Now mark what his conscience saith, Judg. 1.7. As I have dealt, so God hath dealt with me.
so afterwards his thumbs and toes were Cut off. Now mark what his conscience Says, Judges 1.7. As I have dealt, so God hath dealt with me.
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(26) body_of_sermon (DIV2)
415
Image 141
3316
As if he had said, God knowes wherefore the children of Judah have done this:
As if he had said, God knows Wherefore the children of Judah have done this:
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(26) body_of_sermon (DIV2)
415
Image 141
3317
they know not why they cut off my thumbs, and the reason why they cut off my toes;
they know not why they Cut off my thumbs, and the reason why they Cut off my toes;
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(26) body_of_sermon (DIV2)
415
Image 141
3318
God knowes what they looked at in punishing me thus: but Gods just providence hath dealt thus with me;
God knows what they looked At in punishing me thus: but God's just providence hath dealt thus with me;
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(26) body_of_sermon (DIV2)
415
Image 141
3319
in this kind I served others.
in this kind I served Others.
p-acp d n1 pns11 vvd n2-jn.
(26) body_of_sermon (DIV2)
415
Image 141
3320
This is so palpable a punishment, so equall and just, that though the sin were committed twenty yeeres ago,
This is so palpable a punishment, so equal and just, that though the since were committed twenty Years ago,
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(26) body_of_sermon (DIV2)
415
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3321
yet a mans conscience will find out his sin twenty yeeres after.
yet a men conscience will find out his since twenty Years After.
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(26) body_of_sermon (DIV2)
415
Image 141
3322
As Iosephs brethren they sold him, and after cast him into a pit, two and twenty yeeres after,
As Joseph's brothers they sold him, and After cast him into a pit, two and twenty Years After,
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(26) body_of_sermon (DIV2)
415
Image 141
3323
when Joseph was harsh with them, see what their conscience sai•h;
when Joseph was harsh with them, see what their conscience sai•h;
c-crq np1 vbds j p-acp pno32, vvb r-crq po32 n1 av;
(26) body_of_sermon (DIV2)
415
Image 141
3324
Doubtlesse we are guilty of our brothers bloud, when we saw the anguish of his soule, Doubtless we Are guilty of our Brother's blood, when we saw the anguish of his soul,
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(26) body_of_sermon (DIV2)
415
Image 141
3325
and he besought us, and we would not heare. As if they had said;and he besought us, and we would not hear. As if they had said;
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(26) body_of_sermon (DIV2)
415
Image 141
3326
What is the matter why the man is thus harsh? he never saw us before,
What is the matter why the man is thus harsh? he never saw us before,
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(26) body_of_sermon (DIV2)
415
Image 141
3327
why should he be so harsh, and we be strangers? Nay, saith conscience, you are well served, remember you were harsh to your brother;
why should he be so harsh, and we be Strangers? Nay, Says conscience, you Are well served, Remember you were harsh to your brother;
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(26) body_of_sermon (DIV2)
415
Image 141
3328
if you dealt so with him, marvel not if you be dealt so with.
if you dealt so with him, marvel not if you be dealt so with.
cs pn22 vvd av p-acp pno31, vvb xx cs pn22 vbb vvn av p-acp.
(26) body_of_sermon (DIV2)
415
Image 141
3329
And after, when they came to their Inne, and found their mony, they wondred, What is this that God hath done ? Their conscience, I warrant you, hit them in the teeth:
And After, when they Come to their Inn, and found their money, they wondered, What is this that God hath done? Their conscience, I warrant you, hit them in the teeth:
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(26) body_of_sermon (DIV2)
415
Image 141
3330
without doubt they thought the mony that they took for selling of their brother, had humbled them as a Ghost:
without doubt they Thought the money that they took for selling of their brother, had humbled them as a Ghost:
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(26) body_of_sermon (DIV2)
415
Image 141
3331
did not wee pay the man mony for his corne that we bought? Nay, saith conscience, you are rightly served, here is the money you sold your brother for, (though it were not so) without doubt conscience upbraided them.
did not we pay the man money for his corn that we bought? Nay, Says conscience, you Are rightly served, Here is the money you sold your brother for, (though it were not so) without doubt conscience upbraided them.
vdd xx pns12 vvi dt n1 n1 p-acp po31 n1 cst pns12 vvd? uh-x, vvz n1, pn22 vbr av-jn vvn, av vbz dt n1 pn22 vvd po22 n1 p-acp, (cs pn31 vbdr xx av) p-acp n1 n1 vvd pno32.
(26) body_of_sermon (DIV2)
415
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Naturally wee are apt to find fault with Gods judgements and quarrel, but when conscience sees the equity of them, we have nothing to say.
Naturally we Are apt to find fault with God's Judgments and quarrel, but when conscience sees the equity of them, we have nothing to say.
np1 pns12 vbr j pc-acp vvi n1 p-acp npg1 n2 cc n1, cc-acp q-crq n1 vvz dt n1 pp-f pno32, pns12 vhb pix pc-acp vvi.
(26) body_of_sermon (DIV2)
415
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Thirdly, all the standers by may see the equity of it, when the punishment is according to the sinne:
Thirdly, all the standers by may see the equity of it, when the punishment is according to the sin:
ord, d dt n2 p-acp vmb vvi dt n1 pp-f pn31, c-crq dt n1 vbz vvg p-acp dt n1:
(26) body_of_sermon (DIV2)
416
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Nay, Divinity makes this argument, that there is a God to judge the earth, because men are punished in their owne kinde.
Nay, Divinity makes this argument, that there is a God to judge the earth, Because men Are punished in their own kind.
uh-x, n1 vvz d n1, cst pc-acp vbz dt n1 pc-acp vvi dt n1, c-acp n2 vbr vvn p-acp po32 d n1.
(26) body_of_sermon (DIV2)
416
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I will shew you one example of Abimilech, that wretch, that slew seventy of his brethren upon one stone, Judg. 9.7.
I will show you one Exampl of Abimelech, that wretch, that slew seventy of his brothers upon one stone, Judges 9.7.
pns11 vmb vvi pn22 crd n1 pp-f np1, cst n1, cst vvd crd pp-f po31 n2 p-acp crd n1, np1 crd.
(26) body_of_sermon (DIV2)
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afterwards when he came to stand under the tower of Abel, a woman flung a peice of a milstone upon his head, and killed him:
afterwards when he Come to stand under the tower of Abel, a woman flung a piece of a millstone upon his head, and killed him:
av c-crq pns31 vvd pc-acp vvi p-acp dt n1 pp-f np1, dt n1 vvd dt n1 pp-f dt n1 p-acp po31 n1, cc vvd pno31:
(26) body_of_sermon (DIV2)
416
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This was strange all the standers by might say, that Abimilech should be killed with a stone:
This was strange all the standers by might say, that Abimelech should be killed with a stone:
d vbds j d dt n2 p-acp vmd vvi, cst np1 vmd vbi vvn p-acp dt n1:
(26) body_of_sermon (DIV2)
416
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no question the woman thought nothing, she flung the stone because she had nothing else to fling;
no question the woman Thought nothing, she flung the stone Because she had nothing Else to fling;
dx n1 dt n1 vvd pix, pns31 vvd dt n1 c-acp pns31 vhd pix av pc-acp vvi;
(26) body_of_sermon (DIV2)
416
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it was strange that it should hit him so pat, it might have hit another as well as him;
it was strange that it should hit him so pat, it might have hit Another as well as him;
pn31 vbds j cst pn31 vmd vvi pno31 av av, pn31 vmd vhi vvn j-jn c-acp av c-acp pno31;
(26) body_of_sermon (DIV2)
416
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the stone might have fallen to the ground as well as on him; and that it should be by a woman, and a milstone too:
the stone might have fallen to the ground as well as on him; and that it should be by a woman, and a millstone too:
dt n1 vmd vhi vvn p-acp dt n1 c-acp av c-acp p-acp pno31; cc cst pn31 vmd vbi p-acp dt n1, cc dt n1 av:
(26) body_of_sermon (DIV2)
416
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Milstones are not used on the top of a Tower, and a milstone broken that a woman could lift it,
Millstones Are not used on the top of a Tower, and a millstone broken that a woman could lift it,
n2 vbr xx vvn p-acp dt n1 pp-f dt n1, cc dt n1 vvn cst dt n1 vmd vvi pn31,
(26) body_of_sermon (DIV2)
416
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and that he should be killed by a milstone, and not with a sword;
and that he should be killed by a millstone, and not with a sword;
cc cst pns31 vmd vbi vvn p-acp dt n1, cc xx p-acp dt n1;
(26) body_of_sermon (DIV2)
416
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nay, might all the standers by say, This God hath done, he was the sonne of a strange woman,
nay, might all the standers by say, This God hath done, he was the son of a strange woman,
uh-x, vmd d dt n2 p-acp vvi, d np1 vhz vdn, pns31 vbds dt n1 pp-f dt j n1,
(26) body_of_sermon (DIV2)
416
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and a woman hath killed him; he killed his brethren upon one stone, and now a stone hath killed him;
and a woman hath killed him; he killed his brothers upon one stone, and now a stone hath killed him;
cc dt n1 vhz vvn pno31; pns31 vvd po31 n2 p-acp crd n1, cc av dt n1 vhz vvn pno31;
(26) body_of_sermon (DIV2)
416
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all the world might be able to say; This God hath done. The use of this is,
all the world might be able to say; This God hath done. The use of this is,
d dt n1 vmd vbi j pc-acp vvi; d np1 vhz vdn. dt n1 pp-f d vbz,
(26) body_of_sermon (DIV2)
416
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First, let no creature in the world complaine of Gods dealing, if he punish us according to our kind;
First, let no creature in the world complain of God's dealing, if he Punish us according to our kind;
ord, vvb dx n1 p-acp dt n1 vvb pp-f npg1 n-vvg, cs pns31 vvb pno12 vvg p-acp po12 n1;
(26) body_of_sermon (DIV2)
418
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he that kils with the sword, shall bee killed with the sword.
he that kills with the sword, shall be killed with the sword.
pns31 cst vvz p-acp dt n1, vmb vbi vvn p-acp dt n1.
(26) body_of_sermon (DIV2)
418
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He that stops his eares from hearing the poore, what shall his punishment be? He shall cry and not be heard.
He that stops his ears from hearing the poor, what shall his punishment be? He shall cry and not be herd.
pns31 cst vvz po31 n2 p-acp vvg dt j, r-crq vmb po31 n1 vbi? pns31 vmb vvi cc xx vbi vvn.
(26) body_of_sermon (DIV2)
418
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He that shewes no mercy, how shall he be punished? He shall receive no mercie Iames •. 13. Woe to thee that spoyledst, and wast not spoiled:
He that shows no mercy, how shall he be punished? He shall receive no mercy James •. 13. Woe to thee that spoyledst, and wast not spoiled:
pns31 cst vvz dx n1, q-crq vmb pns31 vbi vvn? pns31 vmb vvi dx n1 np1 •. crd. n1 p-acp pno21 cst vvd2, cc vvb xx vvn:
(26) body_of_sermon (DIV2)
418
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when thou ceasest spoyling, others shall spoyle thee, Isai. 33.1. Iudge not, (saith Christ;) what if I doe? Then thou shalt be judged. when thou ceasest spoiling, Others shall spoil thee, Isaiah 33.1. Judge not, (Says christ;) what if I do? Then thou shalt be judged.
c-crq pns21 vv2 vvg, n2-jn vmb vvi pno21, np1 crd. n1 xx, (vvz np1;) r-crq cs pns11 vdb? av pns21 vm2 vbi vvn.
(26) body_of_sermon (DIV2)
418
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Thus God recompenceth the fruit of a mans doing. Here is no Momus can complain; no Aristarchus, that can find fault with the justice and judgement of God.
Thus God recompenseth the fruit of a men doing. Here is no Momus can complain; no Aristarchus, that can find fault with the Justice and judgement of God.
av np1 vvz dt n1 pp-f dt ng1 vdg. av vbz dx np1 vmb vvi; av-dx np1, cst vmb vvi n1 p-acp dt n1 cc n1 pp-f np1.
(26) body_of_sermon (DIV2)
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Secondly, it is not amisse to consider and see how God proportions punishments to 〈 ◊ 〉 In Kind, In Quantity, In Quality, In Time, In Place, and other circumstances.
Secondly, it is not amiss to Consider and see how God proportions punishments to 〈 ◊ 〉 In Kind, In Quantity, In Quality, In Time, In Place, and other Circumstances.
ord, pn31 vbz xx av pc-acp vvi cc vvi c-crq np1 n2 n2 pc-acp 〈 sy 〉 p-acp j, p-acp n1, p-acp n1, p-acp n1, p-acp n1, cc j-jn n2.
(26) body_of_sermon (DIV2)
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In kind: He shall eate the fruit of his owne wayes, that is, he shall be punished in kind.
In kind: He shall eat the fruit of his own ways, that is, he shall be punished in kind.
p-acp j: pns31 vmb vvi dt n1 pp-f po31 d n2, cst vbz, pns31 vmb vbi vvn p-acp n1.
(26) body_of_sermon (DIV2)
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It is a similitude from a tree, every tree brings forth according to its owne kind;
It is a similitude from a tree, every tree brings forth according to its own kind;
pn31 vbz dt n1 p-acp dt n1, d n1 vvz av vvg p-acp po31 d n1;
(26) body_of_sermon (DIV2)
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if it be an Apple-tree, it brings forth Apples; if a Crab-tree, Crabs, a Pear-tree, Pears:
if it be an Apple tree, it brings forth Apples; if a Crab tree, Crabs, a Pear tree, Pears:
cs pn31 vbb dt n1, pn31 vvz av n2; cs dt n1, n2, dt n1, n2:
(26) body_of_sermon (DIV2)
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So every sinner shall be punished in their kind, a Minister shall be punished in his kind, wicked Masters in their kind, servants in theirs, rich in theirs, poore in theirs:
So every sinner shall be punished in their kind, a Minister shall be punished in his kind, wicked Masters in their kind, Servants in theirs, rich in theirs, poor in theirs:
av d n1 vmb vbi vvn p-acp po32 n1, dt n1 vmb vbi vvn p-acp po31 n1, j n2 p-acp po32 n1, n2 p-acp png32, av-j p-acp png32, j p-acp png32:
(26) body_of_sermon (DIV2)
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if a man be a drunkard, hee shall bee punished in one kind; if he be an adulterer, in another:
if a man be a drunkard, he shall be punished in one kind; if he be an adulterer, in Another:
cs dt n1 vbb dt n1, pns31 vmb vbi vvn p-acp crd n1; cs pns31 vbb dt n1, p-acp j-jn:
(26) body_of_sermon (DIV2)
420
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Every man shall eate the fruit of his own wayes. Every sinne brings an homogeniall punishment, according to the nature of it.Every man shall eat the fruit of his own ways. Every sin brings an Homogenial punishment, according to the nature of it.
d n1 vmb vvi dt n1 pp-f po31 d n2. d n1 vvz dt j n1, vvg p-acp dt n1 pp-f pn31.
(26) body_of_sermon (DIV2)
420
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I cannot stand to follow this, though it be very clear in Scripture. Secondly, it is in Quantity ;
I cannot stand to follow this, though it be very clear in Scripture. Secondly, it is in Quantity;
pns11 vmbx vvi pc-acp vvi d, cs pn31 vbb av j p-acp n1. ord, pn31 vbz p-acp n1;
(26) body_of_sermon (DIV2)
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God proportions the punishment according to the sinne ; he that sowes sparingly, shall reap sparingly ; but he that sowes bountifully, shall reap bountifully. Little sinnes, little punishments; and great sinnes great punishments.
God proportions the punishment according to the sin; he that sows sparingly, shall reap sparingly; but he that sows bountifully, shall reap bountifully. Little Sins, little punishments; and great Sins great punishments.
np1 n2 dt n1 vvg p-acp dt vvb; pns31 cst n2 av-vvg, vmb vvi av-vvg; cc-acp pns31 cst n2 av-j, vmb vvi av-j. j n2, j n2; cc j n2 j n2.
(26) body_of_sermon (DIV2)
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There are little sins, moat sins, gnat sins, and there are Camel sins: so there are little and great punishments, some meet with many, some with fewer stripes.
There Are little Sins, moat Sins, gnat Sins, and there Are Camel Sins: so there Are little and great punishments, Some meet with many, Some with fewer stripes.
pc-acp vbr j n2, n1 n2, n1 n2, cc pc-acp vbr n1 n2: av a-acp vbr j cc j n2, d vvb p-acp d, d p-acp d n2.
(26) body_of_sermon (DIV2)
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Just according to a mans sinnes, so the Lord shapes out the punishment, for great sinners, great plagues,
Just according to a men Sins, so the Lord shapes out the punishment, for great Sinners, great plagues,
j vvg p-acp dt ng1 n2, av dt n1 vvz av dt n1, p-acp j n2, j n2,
(26) body_of_sermon (DIV2)
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and for every one according to his own measure. God hath a pair of Ballance that he means to weigh men in:
and for every one according to his own measure. God hath a pair of Balance that he means to weigh men in:
cc p-acp d pi vvg p-acp po31 d n1. np1 vhz dt n1 pp-f n1 cst pns31 vvz pc-acp vvi n2 p-acp:
(26) body_of_sermon (DIV2)
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As he weighed Belshazzar, so hee will weigh thee, and look how much sinne thou puttest in one scale,
As he weighed Belshazzar, so he will weigh thee, and look how much sin thou puttest in one scale,
c-acp pns31 vvd np1, av pns31 vmb vvi pno21, cc vvb c-crq d n1 pns21 vv2 p-acp crd n1,
(26) body_of_sermon (DIV2)
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so much punishment God will put in the other;
so much punishment God will put in the other;
av d n1 np1 vmb vvi p-acp dt j-jn;
(26) body_of_sermon (DIV2)
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he will not abate thee one oath, not one idle thought, not one breach of the Sabbath, not one neglect of hearing the Word, or of other duties:
he will not abate thee one oath, not one idle Thought, not one breach of the Sabbath, not one neglect of hearing the Word, or of other duties:
pns31 vmb xx vvi pno21 crd n1, xx pi j n1, xx crd n1 pp-f dt n1, xx crd n1 pp-f vvg dt n1, cc pp-f j-jn n2:
(26) body_of_sermon (DIV2)
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the Lord will put wrath in one ballance, as thou puttest sinne in the other; he will make the scales even to a haire:
the Lord will put wrath in one balance, as thou puttest sin in the other; he will make the scales even to a hair:
dt n1 vmb vvi n1 p-acp crd n1, c-acp pns21 vv2 n1 p-acp dt j-jn; pns31 vmb vvi dt n2 av p-acp dt n1:
(26) body_of_sermon (DIV2)
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as he dealt with Belshazzar, He will lay righteousnesse to the line, and judgement to the plummet,
as he dealt with Belshazzar, He will lay righteousness to the line, and judgement to the plummet,
c-acp pns31 vvd p-acp np1, pns31 vmb vvi n1 p-acp dt n1, cc n1 p-acp dt n1,
(26) body_of_sermon (DIV2)
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and weigh thee out in the scales, and thou shalt have just according to thy sins.
and weigh thee out in the scales, and thou shalt have just according to thy Sins.
cc vvb pno21 av p-acp dt n2, cc pns21 vm2 vhi j vvg p-acp po21 n2.
(26) body_of_sermon (DIV2)
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As the Lord deales with his own people, he will not abate so much as a cup of cold water, but it shall be rewarded:
As the Lord deals with his own people, he will not abate so much as a cup of cold water, but it shall be rewarded:
p-acp dt n1 vvz p-acp po31 d n1, pns31 vmb xx vvi av av-d c-acp dt n1 pp-f j-jn n1, cc-acp pn31 vmb vbi vvn:
(26) body_of_sermon (DIV2)
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he will reward all, from the greatest to the least; so he will deale with the wicked, there shall no sin passe unpunished.
he will reward all, from the greatest to the least; so he will deal with the wicked, there shall no since pass unpunished.
pns31 vmb vvi d, p-acp dt js p-acp dt ds; av pns31 vmb vvi p-acp dt j, pc-acp vmb dx n1 vvi j.
(26) body_of_sermon (DIV2)
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Againe, •here is a proportion in the Quality ▪ If Adam sin in eating, he shall be punished in eating;
Again, •here is a proportion in the Quality ▪ If Adam since in eating, he shall be punished in eating;
av, av vbz dt n1 p-acp dt n1 ▪ cs np1 n1 p-acp vvg, pns31 vmb vbi vvn p-acp vvg;
(26) body_of_sermon (DIV2)
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If the women of Judah sin in apparel, they shall be punished in apparel, Isay 3.24. In Wisd. 11.16. a man shall be punished in that that he sinnes in ;
If the women of Judah since in apparel, they shall be punished in apparel, Saiah 3.24. In Wisdom 11.16. a man shall be punished in that that he Sins in;
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(26) body_of_sermon (DIV2)
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if Absolom sin in his haire, he shall be punished in it;
if Absalom since in his hair, he shall be punished in it;
cs np1 n1 p-acp po31 n1, pns31 vmb vbi vvn p-acp pn31;
(26) body_of_sermon (DIV2)
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Nebuchadnezzar might finde his sin in his brutish condition, and the Prodigall might find his sin in the Hog-trough:Nebuchadnezzar might find his since in his brutish condition, and the Prodigal might find his since in the Hog-trough:
np1 vmd vvi po31 n1 p-acp po31 j n1, cc dt n-jn vmd vvi po31 n1 p-acp dt n1:
(26) body_of_sermon (DIV2)
423
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So if thou finde thy selfe in want, consider if thou hast not wasted thy meanes,
So if thou find thy self in want, Consider if thou hast not wasted thy means,
av cs pns21 vvb po21 n1 p-acp n1, vvb cs pns21 vh2 xx vvn po21 n2,
(26) body_of_sermon (DIV2)
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if thou hast not beene vaine in building, and prodigall in spending, or gaming, or unnecessary bounty,
if thou hast not been vain in building, and prodigal in spending, or gaming, or unnecessary bounty,
cs pns21 vh2 xx vbn j p-acp n1, cc j-jn p-acp vvg, cc n-vvg, cc j n1,
(26) body_of_sermon (DIV2)
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and immoderate liberality, beyond thy means:
and immoderate liberality, beyond thy means:
cc j n1, p-acp po21 n2:
(26) body_of_sermon (DIV2)
423
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Art thou punished in thy Trade, or Children, &c. see if thou hast not sinned in them:
Art thou punished in thy Trade, or Children, etc. see if thou hast not sinned in them:
vb2r pns21 vvn p-acp po21 n1, cc n2, av vvb cs pns21 vh2 xx vvn p-acp pno32:
(26) body_of_sermon (DIV2)
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for where there is sin, God will proportion the punishment to the sin. Fourthly, God proportions the punishment to the sin in regard of the time.
for where there is since, God will proportion the punishment to the since. Fourthly, God proportions the punishment to the since in regard of the time.
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(26) body_of_sermon (DIV2)
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The same houre that Belshazzar was drinking and quaffing in the Temple, the same houre the hand of God was upon him;
The same hour that Belshazzar was drinking and quaffing in the Temple, the same hour the hand of God was upon him;
dt d n1 cst np1 vbds vvg cc vvg p-acp dt n1, dt d n1 dt n1 pp-f np1 vbds p-acp pno31;
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if it be not upon thee the same houre, it may be to morrow at the same houre.
if it be not upon thee the same hour, it may be to morrow At the same hour.
cs pn31 vbb xx p-acp pno21 av d n1, pn31 vmb vbi p-acp n1 p-acp dt d n1.
(26) body_of_sermon (DIV2)
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It may be thou hast sinned this day at such an houre, it may be God may strike thee to morrow at the same time,
It may be thou hast sinned this day At such an hour, it may be God may strike thee to morrow At the same time,
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(26) body_of_sermon (DIV2)
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or this day seven-night, it may be the next year.
or this day sevennight, it may be the next year.
cc d n1 n1, pn31 vmb vbi dt ord n1.
(26) body_of_sermon (DIV2)
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Nebuchadnezzar was warned of his pride this yeare, and the same time twelve month the Lord drove him from among men. Nebuchadnezzar was warned of his pride this year, and the same time twelve Monn the Lord drove him from among men.
np1 vbds vvn pp-f po31 n1 d n1, cc dt d n1 crd n1 dt n1 vvd pno31 p-acp p-acp n2.
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So in Acts 13.42. one Sabbath day the Iewes heard Paul preach and went out before the Sermon was quite done they were not able to stand to the blessing;
So in Acts 13.42. one Sabbath day the Iewes herd Paul preach and went out before the Sermon was quite done they were not able to stand to the blessing;
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(26) body_of_sermon (DIV2)
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the same day seven-night the Lord made the Apostles shake off the dust of their feet against them,
the same day sevennight the Lord made the Apostles shake off the dust of their feet against them,
dt d n1 n1 dt n1 vvd dt n2 vvb a-acp dt n1 pp-f po32 n2 p-acp pno32,
(26) body_of_sermon (DIV2)
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and leave them to a reprobate sense. Fifthly, the Lord proportions his punishments to the place.
and leave them to a Reprobate sense. Fifthly, the Lord proportions his punishments to the place.
cc vvi pno32 p-acp dt j-jn n1. ord, dt n1 n2 po31 n2 p-acp dt n1.
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It is strange many times, that the drunkard should get his death in the same Ale-house where he got his liquor.
It is strange many times, that the drunkard should get his death in the same Alehouse where he god his liquour.
pn31 vbz j d n2, cst dt n1 vmd vvi po31 n1 p-acp dt d n1 c-crq pns31 vvd po31 n1.
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In Judg 7. in that story of Oreb and Zeeb, Oreb at the rock Oreb, devised against the children of Israel,
In Judge 7. in that story of Oreb and Zeeb, Oreb At the rock Oreb, devised against the children of Israel,
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and upon the same rock he was killed, And Zeeb another persecuter of the children of God;
and upon the same rock he was killed, And Zeeb Another Persecutor of the children of God;
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so the Psalmist calls them, he at the Wine-presse of Zeeb, took victuals from the children of Israel,
so the Psalmist calls them, he At the Winepress of Zeeb, took victuals from the children of Israel,
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and in the same place his own life was taken away.
and in the same place his own life was taken away.
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Just as Judges and Magistrates at this day, they hang up men where they have done the villany.
Just as Judges and Magistrates At this day, they hang up men where they have done the villainy.
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As they doe with Dogs and Cats, they carry them to the place, to the Cellar or the Buttery where they do the mischeif.
As they do with Dogs and Cats, they carry them to the place, to the Cellar or the Buttery where they do the mischief's.
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But the beasts themselves, though they have no reason, are able to pick out the meaning of it.
But the beasts themselves, though they have no reason, Are able to pick out the meaning of it.
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The Lord punisheth sinners in the same place.
The Lord Punisheth Sinners in the same place.
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Here where thou hast been deaf to hear the word of God, when thy heart riseth against the Preacher, in the same place (it may be) the Lord will deliver thee up to a reprobate sense.
Here where thou hast been deaf to hear the word of God, when thy heart Riseth against the Preacher, in the same place (it may be) the Lord will deliver thee up to a Reprobate sense.
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In the same place, at the Lords Table, where thou comest unworthily, thou shalt eate and drink thine own damnation. FINIS.
In the same place, At the lords Table, where thou Comest unworthily, thou shalt eat and drink thine own damnation. FINIS.
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