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THE MISERY OF Earthly Thoughts. ISA. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts,
THE MISERY OF Earthly Thoughts. ISAIAH 55. 7. Let the wicked forsake his Way, and the unrighteous man his thoughts,
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and let him return unto the Lord, &c. I Have heretofore begun the Doctrine of the Thoughts of men;
and let him return unto the Lord, etc. I Have heretofore begun the Doctrine of the Thoughts of men;
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Now I desire to finish it. Whence we had this Point: that Those whose minds run habitually on earthly things, are yet in the state of misery.
Now I desire to finish it. Whence we had this Point: that Those whose minds run habitually on earthly things, Are yet in the state of misery.
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First, Because a man is in the state of misery till he hath repented: Now, until a man have forsaken his old thoughts, that man hath not repented.
First, Because a man is in the state of misery till he hath repented: Now, until a man have forsaken his old thoughts, that man hath not repented.
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Oh Jerusalem, wash thy heart, Jer. 4. 14. A man must not only rid himself of vain thoughts,O Jerusalem, wash thy heart, Jer. 4. 14. A man must not only rid himself of vain thoughts,
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but he must wash his heart clean, with this Emphasis, That he may be saved: No salvation without this.
but he must wash his heart clean, with this Emphasis, That he may be saved: No salvation without this.
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How long shall vain thoughts lodge within thee? How long shall vain thoughts lodge within thee?
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2. As a man is in the state of misery, till he have repented, so also till he is in Christ.
2. As a man is in the state of misery, till he have repented, so also till he is in christ.
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Now when a man is led by his own vain thoughts, his thoughts being not sanctified;
Now when a man is led by his own vain thoughts, his thoughts being not sanctified;
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so long that man is not in Christ;
so long that man is not in christ;
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if he were in Christ, Christ would sanctifie his thoughts. I, but may some man say, He hath wronged me, ergo, I will think thus and thus.
if he were in christ, christ would sanctify his thoughts. I, but may Some man say, He hath wronged me, ergo, I will think thus and thus.
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Nay, but Christ casteth down the strong holds, and if thou wilt not yield, Christ will cast thee off;
Nay, but christ Cast down the strong holds, and if thou wilt not yield, christ will cast thee off;
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but if thou belong to Christ, he will cast all down before thee.
but if thou belong to christ, he will cast all down before thee.
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3. That man is in the state of misery, that doth not love God, that walks not with God in his thoughts.
3. That man is in the state of misery, that does not love God, that walks not with God in his thoughts.
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Thou shalt love the Lord thy God ▪ &c. Mat. 22. 37. So I do, sayes one,Thou shalt love the Lord thy God ▪ etc. Mathew 22. 37. So I do, Says one,
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and yet I think on my vanities too: And thus carnal men think they love God.
and yet I think on my vanities too: And thus carnal men think they love God.
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But if thou love God with all thy heart, thou lovest him with all that is in thy heart;
But if thou love God with all thy heart, thou Lovest him with all that is in thy heart;
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for what is a mans heart, but the purposes of his heart? Now if a man give not over vain purposes, he loves not God with all his heart.
for what is a men heart, but the Purposes of his heart? Now if a man give not over vain Purposes, he loves not God with all his heart.
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4. That man that cannot forsake sinne, is in the state of misery, and can never enter into life; (see the Text) the wicked must forsake his wayes.
4. That man that cannot forsake sin, is in the state of misery, and can never enter into life; (see the Text) the wicked must forsake his ways.
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A man must deny his own words, and speak according to Gods own warrant:
A man must deny his own words, and speak according to God's own warrant:
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the actions of mens lives are the wayes of their thoughts; the Tongue must not only forsake his way, but the Heart his way also;
the actions of men's lives Are the ways of their thoughts; the Tongue must not only forsake his Way, but the Heart his Way also;
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else a man is a wicked man, Prov. 13. 26. He is wicked whose thoughts are not sanctified.
Else a man is a wicked man, Curae 13. 26. He is wicked whose thoughts Are not sanctified.
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But what will men say? shal we be condemned for a thought? words are small sins, and thoughts are lesse:
But what will men say? shall we be condemned for a Thought? words Are small Sins, and thoughts Are less:
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Must a man then so strictly look to his thoughts? I will make it plain, that for a man to be vain-thoughted, is a grievous sin.
Must a man then so strictly look to his thoughts? I will make it plain, that for a man to be vain-thoughted, is a grievous since.
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1. Because if the sin of vain thoughts be pardoned, it will ask abundance of mercy.
1. Because if the since of vain thoughts be pardoned, it will ask abundance of mercy.
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Mark the Text, Abundantly pardon: No repentance, no mercy, without abundance; ergo, it is not so small as the world takes it to be.
Mark the Text, Abundantly pardon: No Repentance, no mercy, without abundance; ergo, it is not so small as the world Takes it to be.
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2. Thoughts are the sins of the highest part of a man; for they are the sins of the heart;
2. Thoughts Are the Sins of the highest part of a man; for they Are the Sins of the heart;
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and surely the sins of the chiefest part are greater then any other. A King counts it not much for a Rogue to steale by the wayes side,
and surely the Sins of the chiefest part Are greater then any other. A King counts it not much for a Rogue to steal by the ways side,
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but for a Knight or a Nobleman it is a foul matter: So the Lord would not have the lordly part to sin against him;
but for a Knight or a Nobleman it is a foul matter: So the Lord would not have the lordly part to since against him;
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He would not have the longue, much lesse the heart, that is the Kingly part of a man, to transgresse.
He would not have the longue, much less the heart, that is the Kingly part of a man, to transgress.
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And this is the reason why Deborah calls them great thoughts of heart, Judg. 5. 15. Sins in thought, are great sins:
And this is the reason why Deborah calls them great thoughts of heart, Judges 5. 15. Sins in Thought, Are great Sins:
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the Heart is the lady, the mistresse, or highest part of a man;
the Heart is the lady, the mistress, or highest part of a man;
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and He that hath made us, looks that we should serve him with the the Master-part; That must be afforded him.
and He that hath made us, looks that we should serve him with the the Master-part; That must be afforded him.
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3. Because thoughts are breaches or every Commandement; Other sins are but against one, but all the Commandements condemn vain thoughts.
3. Because thoughts Are Breaches or every Commandment; Other Sins Are but against one, but all the commandments condemn vain thoughts.
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The first Commandement saith, Thou shalt have no other Gods but me;
The First Commandment Says, Thou shalt have no other God's but me;
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But thou settest an Image up in thy heart, when thou thinkest of thy pleasures, &c. So, Thou shalt keep holy the Sabbath day:
But thou settest an Image up in thy heart, when thou Thinkest of thy pleasures, etc. So, Thou shalt keep holy the Sabbath day:
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Now if thou think thine own thoughts that day, thou breakest this commandement; and so of all the rest:
Now if thou think thine own thoughts that day, thou breakest this Commandment; and so of all the rest:
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The sin of thought is therefore a heinous sin.
The since of Thought is Therefore a heinous since.
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4. Because they are the strength of a mans heart and soule, the first-born of original corruption.
4. Because they Are the strength of a men heart and soul, the firstborn of original corruption.
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A man by nature is a child of wrath, a soul and a body of death.
A man by nature is a child of wrath, a soul and a body of death.
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Now what doth the heart first break out in? It first shews it selfe in its thoughts;
Now what does the heart First break out in? It First shows it self in its thoughts;
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and if it be the first-borne, it must needs be the strength:
and if it be the firstborn, it must needs be the strength:
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as Jacob said to Ruben his first-born, he was his strength; and therefore all Lordship lies in the heart;
as Jacob said to Reuben his firstborn, he was his strength; and Therefore all Lordship lies in the heart;
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A man may more easily part with all other sins then with this, because the bent of the heart runs this way;
A man may more Easily part with all other Sins then with this, Because the bent of the heart runs this Way;
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the heart will part with any sin, rather then with his pernicious thoughts.
the heart will part with any since, rather then with his pernicious thoughts.
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5. Because they are the dearest acts of men. We count a man preferred, when he is preferred to the thoughts of a man, Gen 40. 14. Think on me, saith Joseph to Pharaohs Butler:
5. Because they Are the dearest acts of men. We count a man preferred, when he is preferred to the thoughts of a man, Gen 40. 14. Think on me, Says Joseph to Pharaohs Butler:
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I count it thanks enough, if thou preferred me to thy thoughts. We prize that most, which we think most on;
I count it thanks enough, if thou preferred me to thy thoughts. We prize that most, which we think most on;
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That which a man scorns, he scorns to bestow his thoughts on; but that which a man sets his heart on, that is his dearling.
That which a man scorns, he scorns to bestow his thoughts on; but that which a man sets his heart on, that is his darling.
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Now that any thing should be dear to a man, save God, this is a horrible sin;
Now that any thing should be dear to a man, save God, this is a horrible since;
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when a man makes his Dogs his dearling, his Whore his dearling, &c. For look what thou most thinkest on, that is thy dearling:
when a man makes his Dogs his darling, his Whore his darling, etc. For look what thou most Thinkest on, that is thy darling:
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Why? Because thou dandlest it in thy heart;
Why? Because thou dandlest it in thy heart;
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therefore it is a horrible sin for a man not to set his heart upon God.
Therefore it is a horrible since for a man not to Set his heart upon God.
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But can a man live without thoughts? doth Grace call us to leave thinking? then a man must cease to be. Non tollit, sed attollit naturam;
But can a man live without thoughts? does Grace call us to leave thinking? then a man must cease to be. Non Tollit, sed attollit naturam;
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it takes them not away, but it takes them up.
it Takes them not away, but it Takes them up.
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He doth not say, Let the wicked forsake thoughts, but his thoughts; let him set them on other matters.
He does not say, Let the wicked forsake thoughts, but his thoughts; let him Set them on other matters.
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When God cals men unto him, he is so far from taking away mens thoughts, as that he will rather increase them.
When God calls men unto him, he is so Far from taking away men's thoughts, as that he will rather increase them.
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If thou be a new creature, thou must have more thoughts; Thou art full of thoughts, now;
If thou be a new creature, thou must have more thoughts; Thou art full of thoughts, now;
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but then thou wilt be fuller.
but then thou wilt be fuller.
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Psal. 119. 59. When David turned to God, his heart thought upon his wayes; the word in the original is, He thought on his wayes on both sides. Psalm 119. 59. When David turned to God, his heart Thought upon his ways; the word in the original is, He Thought on his ways on both sides.
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The curious work of the Sanctuary was wrought on both sides;
The curious work of the Sanctuary was wrought on both sides;
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Common works are wrought only on one side, but on the other side are full of ends and shreds.
Common works Are wrought only on one side, but on the other side Are full of ends and shreds.
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So the Prophet looks on his way on both sides; he strives to walk curiously, precisely, and accurately to turn himself to Gods testimonies.
So the Prophet looks on his Way on both sides; he strives to walk curiously, precisely, and accurately to turn himself to God's testimonies.
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Ergo, God cals not to forsake thoughts but our thoughts; it is a hard duty for men to forsake their own thoughts. I will make it appear thus:Ergo, God calls not to forsake thoughts but our thoughts; it is a hard duty for men to forsake their own thoughts. I will make it appear thus:
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First, Because it is a hard thing to reform ones self; one thing may reform another;
First, Because it is a hard thing to reform ones self; one thing may reform Another;
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but here is the difficulty, for a thing to reform it self:
but Here is the difficulty, for a thing to reform it self:
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it is an easie matter for a mans heart to reform his tongue, but it is hard for the heart to reform it self, in correcting its own thoughts: it is hard for a man to deny himself.
it is an easy matter for a men heart to reform his tongue, but it is hard for the heart to reform it self, in correcting its own thoughts: it is hard for a man to deny himself.
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A hell-hound may reform his tongue;
A hellhound may reform his tongue;
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but here is the difficulty, for his heart to reform it self, for thoughts are are the heart, Phil. 3. 19. who mind earthly things;
but Here is the difficulty, for his heart to reform it self, for thoughts Are Are the heart, Philip 3. 19. who mind earthly things;
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thoughts of earthly things are called the mind;
thoughts of earthly things Are called the mind;
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a mans thoughts and his mind are all one, so that if it reform thoughts it must reform it self.
a men thoughts and his mind Are all one, so that if it reform thoughts it must reform it self.
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2. It is hard to reform thoughts, because they are partial acts; if they were full acts, a man might reform them, rather then being partial acts:
2. It is hard to reform thoughts, Because they Are partial acts; if they were full acts, a man might reform them, rather then being partial acts:
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my reason is, because they are in every action he doth; thoughts run on all mens actions;
my reason is, Because they Are in every actium he does; thoughts run on all men's actions;
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if thoughts were alone, men might mend them: but they busie themselves about all actions;
if thoughts were alone, men might mend them: but they busy themselves about all actions;
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if a man pray, thoughts run along with him in prayer, nay men pray with twisted thoughts, so that before he comes to an end of his prayer, he shall have abundance of glanceings on other things.
if a man pray, thoughts run along with him in prayer, nay men pray with twisted thoughts, so that before he comes to an end of his prayer, he shall have abundance of glanceings on other things.
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See it in old Eli, 1 Sam. 1. Hanna was praying; Old Eli, saith the Text, thought she had been drunken.
See it in old Eli, 1 Sam. 1. Hannah was praying; Old Eli, Says the Text, Thought she had been drunken.
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Either he was, or should have been praying also; yet you see he had wandring thoughts to mark the lips of his neighbours.
Either he was, or should have been praying also; yet you see he had wandering thoughts to mark the lips of his neighbours.
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So, as John was preaching, Mat. 3. there came a thought into his hearers hearts, that they were the seed of Abraham.
So, as John was preaching, Mathew 3. there Come a Thought into his hearers hearts, that they were the seed of Abraham.
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What did make them think so? John spake of no such matter;
What did make them think so? John spoke of no such matter;
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but he said, Every tree that brings not forth good fruit, &c. They had, it seems, by-thoughts in the duty of hearing:
but he said, Every tree that brings not forth good fruit, etc. They had, it seems, by-thoughts in the duty of hearing:
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therefore seeing thoughts do thus twist them selves about mens actions, hence it is that they are so hard to be rooted out.
Therefore seeing thoughts do thus twist them selves about men's actions, hence it is that they Are so hard to be rooted out.
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3. It is hard for men to forsake their own thought, because they are in mens hearts, Their inward thoughts, Psal. 49. 11. Every man hath two kinde of thoughts, inward, and outward; explicite, and implicite; implicite thoughts are those that never shew themselves in the heart, but at some desperate attempt;
3. It is hard for men to forsake their own Thought, Because they Are in men's hearts, Their inward thoughts, Psalm 49. 11. Every man hath two kind of thoughts, inward, and outward; explicit, and implicit; implicit thoughts Are those that never show themselves in the heart, but At Some desperate attempt;
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Explicite, are those which are in the heart every day: as in Psal. 49, 11. They think their Houses shall continue for ever.
Explicit, Are those which Are in the heart every day: as in Psalm 49, 11. They think their Houses shall continue for ever.
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Would you think that men should have such thoughts 〈 ◊ 〉 their ourtward thoughts were, they were mortal;
Would you think that men should have such thoughts 〈 ◊ 〉 their ourtward thoughts were, they were Mortal;
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We see (saith the Text) that men die, &c. and yet they think inwardly that they shall live for ever. We see (Says the Text) that men die, etc. and yet they think inwardly that they shall live for ever.
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Now according to these inward thoughts men act;
Now according to these inward thoughts men act;
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and hence it is that men neglect repentance, and other holy duties, as if God would never call them to an account;
and hence it is that men neglect Repentance, and other holy duties, as if God would never call them to an account;
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they have not these thoughts above-board, but they are inward, and these spoile the heart,
they have not these thoughts aboveboard, but they Are inward, and these spoil the heart,
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and these are the causes why men cannot forsake their own thoughts. Epiphanius speaks of a fig-tree which grew in a wall, &c. Bad thoughts will be alwayes seizing on a man till he dies,
and these Are the Causes why men cannot forsake their own thoughts. Epiphanius speaks of a Fig tree which grew in a wall, etc. Bad thoughts will be always seizing on a man till he die,
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and then all his thoughts perish. But so long as a man is alive in old Adam, these thoughts are rooted in the bottom of the soul, which hinder good duties;
and then all his thoughts perish. But so long as a man is alive in old Adam, these thoughts Are rooted in the bottom of the soul, which hinder good duties;
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and this is the cause why vanity of mind sprouts up.
and this is the cause why vanity of mind sprouts up.
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Examine your selves then; for it is one of the best wayes for a man to try his estate by,Examine your selves then; for it is one of the best ways for a man to try his estate by,
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even to examine his thoughts. If a man would see whether the sea be salt, he need not drink all the water that is in it;
even to examine his thoughts. If a man would see whither the sea be salt, he need not drink all the water that is in it;
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one drop will serve his turn.
one drop will serve his turn.
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So a man may see whether he be a child of God, or of the Devil,
So a man may see whither he be a child of God, or of the devil,
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even by his thoughts. I will make it appear by these Reasons: First, because mens thoughts are the free acts of their hearts.
even by his thoughts. I will make it appear by these Reasons: First, Because men's thoughts Are the free acts of their hearts.
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Many times you speak not as you would, you do not as you would, but a man thinks always as he will.
Many times you speak not as you would, you do not as you would, but a man thinks always as he will.
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Favour of Great men, and desire to please them, makes men doe many times what they would not;
Favour of Great men, and desire to please them, makes men do many times what they would not;
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but thoughts are free. I may say so, and so, but I will think what Ilist:
but thoughts Are free. I may say so, and so, but I will think what Ilist:
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Ergo, if thou wilt judge a man, judge him by that he does freely, and not by that which he does by compulsion.Ergo, if thou wilt judge a man, judge him by that he does freely, and not by that which he does by compulsion.
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But now thy thoughts are free, they are thine own act; nothing can force thy thoughts but thy self:
But now thy thoughts Are free, they Are thine own act; nothing can force thy thoughts but thy self:
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ergo, in them thy heart shews it self whether it be carnal or spiritual.ergo, in them thy heart shows it self whither it be carnal or spiritual.
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When Peter denied his Master, could a man have judged him by that, then he might have judged him an Apostata:
When Peter denied his Master, could a man have judged him by that, then he might have judged him an Apostata:
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but that was his passion; he discovered what his fear was, not what his heart was;
but that was his passion; he discovered what his Fear was, not what his heart was;
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For if a man might have but looked into Peters heart, (though it was a fearfull sin,
For if a man might have but looked into Peter's heart, (though it was a fearful since,
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and without Gods mercy might have damned him) Yet there you might have heard him say, Oh it is my Master!
and without God's mercy might have damned him) Yet there you might have herd him say, O it is my Master!
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Oh that I had never come hither! It is my Master and Saviour, I have none but he. O that I had never come hither! It is my Master and Saviour, I have none but he.
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It was for feare of his life, that he denied him: For, Prov. 23. 7. As a man thinketh in his heart, so is he.
It was for Fear of his life, that he denied him: For, Curae 23. 7. As a man Thinketh in his heart, so is he.
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A covetous Usurer may make a rich feast, and say with his tongue, Sir, you are welcome;
A covetous Usurer may make a rich feast, and say with his tongue, Sir, you Are welcome;
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he must give good words, the shame of the world and speech of people will make him do it;
he must give good words, the shame of the world and speech of people will make him do it;
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yet his thoughts it may be are not towards thee.
yet his thoughts it may be Are not towards thee.
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Sory thy self, how go thy thoughts? at home or abroad? Are thy thoughts on heaven or heavenly things,
Sorry thy self, how go thy thoughts? At home or abroad? are thy thoughts on heaven or heavenly things,
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or are they below? Sure I am, if a mans thoughts were on heavenly things,
or Are they below? Sure I am, if a men thoughts were on heavenly things,
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then his heart would be there also; for as a man thinks, so is he, Prov. 23. 7. 2. As they are the freest acts, so they are the immediate acts of the heart.
then his heart would be there also; for as a man thinks, so is he, Curae 23. 7. 2. As they Are the Freest acts, so they Are the immediate acts of the heart.
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Can a man judge of the fountain by the water that runs seven miles off,
Can a man judge of the fountain by the water that runs seven miles off,
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as well as by that which runs immediately from it? The water seven miles off, may have tincture from the soyle,
as well as by that which runs immediately from it? The water seven miles off, may have tincture from the soil,
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and so it may be bad there, though good at the fountains head; ergo, judge of the fountain by the water which comes immediately from it.
and so it may be bad there, though good At the fountains head; ergo, judge of the fountain by the water which comes immediately from it.
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Now, thoughts come immediately from the heart, nothing is between them and the heart, and out of the heart (saith our Saviour) proceed evil thoughts, &c. Mark 7. 21. Other sinnes come from the heart too,
Now, thoughts come immediately from the heart, nothing is between them and the heart, and out of the heart (Says our Saviour) proceed evil thoughts, etc. Mark 7. 21. Other Sins come from the heart too,
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but it is at the second, third, or fourth hand; abundance of circumstances come between them and the act;
but it is At the second, third, or fourth hand; abundance of Circumstances come between them and the act;
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as in the act of murder, it may be there were base words offered, yea and blows too, &c. but thoughts come immediately from the heart:
as in the act of murder, it may be there were base words offered, yea and blows too, etc. but thoughts come immediately from the heart:
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Ergo, if thy thoughts be proud, carnal, &c. so art thou;Ergo, if thy thoughts be proud, carnal, etc. so art thou;
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if thy thoughts carry thee away in the cares of this life, so is thy heart, &c. 3. Thoughts, they are the continued acts of the heart, a man is always doing them.
if thy thoughts carry thee away in the Cares of this life, so is thy heart, etc. 3. Thoughts, they Are the continued acts of the heart, a man is always doing them.
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Can a man judge of an Usurer, and say he is liberal, because he makes one great feast unto his neighbours? No;
Can a man judge of an Usurer, and say he is liberal, Because he makes one great feast unto his neighbours? No;
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but he may say it is a Vsurerve feast, a great feast. By what a man doth alwayes, by that judge him:
but he may say it is a Vsurerve feast, a great feast. By what a man does always, by that judge him:
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Thou art not alwayes praying, &c. or in good company; but thou art alwayes thinking good or evil thoughts:
Thou art not always praying, etc. or in good company; but thou art always thinking good or evil thoughts:
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thy thoughts are continued acts of thy heart.
thy thoughts Are continued acts of thy heart.
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Can a man judge a horse for stumbling once in a long journey? At such a place he went well,
Can a man judge a horse for stumbling once in a long journey? At such a place he went well,
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and at such a time, and alwayes; yet perhaps once in a year he may stumble:
and At such a time, and always; yet perhaps once in a year he may Stumble:
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Can you, or will you judge him by that? No, rather judge him by that which he is alwayes doing.
Can you, or will you judge him by that? No, rather judge him by that which he is always doing.
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Thou art alwayes thinking; now that is thy God which thou art alwayes thinking on: If on riches, then that is thy god;
Thou art always thinking; now that is thy God which thou art always thinking on: If on riches, then that is thy god;
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or whatsoever it be, then that is thy god.
or whatsoever it be, then that is thy god.
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Examine then thy heart by thy thoughts; for out of the abundance of thy heart thy mouth speaketh:
Examine then thy heart by thy thoughts; for out of the abundance of thy heart thy Mouth speaks:
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yea, for one word, there is abundance of thoughts; for one good duty, there is abundance of thoughts;
yea, for one word, there is abundance of thoughts; for one good duty, there is abundance of thoughts;
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ergo if thou wilt examine thy heart, examine thy thoughts. ergo if thou wilt examine thy heart, examine thy thoughts.
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4. Thoughts are the Vnivocal acts of the heart, such as wherein the heart shews its own nature. As for example:
4. Thoughts Are the Univocal acts of the heart, such as wherein the heart shows its own nature. As for Exampl:
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the Univocal act of Light is, to lighten the room:
the Univocal act of Light is, to lighten the room:
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but now you cannot judge of the Light by the heat, so well as you may by the shining. So an ill savour must be judged of by the stinking, which is the univocal act of it:
but now you cannot judge of the Light by the heat, so well as you may by the shining. So an ill savour must be judged of by the stinking, which is the univocal act of it:
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It causeth abundance of other effects, but this is the proper act whereby it shews it self.
It Causes abundance of other effects, but this is the proper act whereby it shows it self.
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So the thoughts of men are the univocal acts of their hearts, therefore in Scripture called the way of the heart: just as the heart is, so are the thoughts:
So the thoughts of men Are the univocal acts of their hearts, Therefore in Scripture called the Way of the heart: just as the heart is, so Are the thoughts:
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if the heart be proud, so are the thoughts: just according to the nature of the heart, so are the thoughts.
if the heart be proud, so Are the thoughts: just according to the nature of the heart, so Are the thoughts.
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5. They are the swiftest acts of the heart.
5. They Are the swiftest acts of the heart.
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If I judge of a Scholar, I will judge him by that which he doth ex tempore: if a fool study, he may speak to purpose;
If I judge of a Scholar, I will judge him by that which he does ex tempore: if a fool study, he may speak to purpose;
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but look what a man doth by his own inclination, that a man discovers himself to be;
but look what a man does by his own inclination, that a man discovers himself to be;
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Thoughts are the extempore acts of the heart; if thy heart be heavenly, it will scatter out heavenly meditations;
Thoughts Are the extempore acts of the heart; if thy heart be heavenly, it will scatter out heavenly meditations;
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if carnal, then thy thoughts are carnal:
if carnal, then thy thoughts Are carnal:
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thoughts are as the visions in the night, ergo we use this proverb, his thoughts are gone a sutering. thoughts Are as the visions in the night, ergo we use this proverb, his thoughts Are gone a sutering.
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If then they be the swiftest acts of mens hearts, then are they most fit to expresse the nature of the heart.
If then they be the swiftest acts of men's hearts, then Are they most fit to express the nature of the heart.
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6. Thoughts are the peculiar acts of the heart, peculiar to God only: the world may see what thy outward life is, but thy thoughts God only sees;
6. Thoughts Are the peculiar acts of the heart, peculiar to God only: the world may see what thy outward life is, but thy thoughts God only sees;
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neither Angel, Devil, nor Man can see them:
neither Angel, devil, nor Man can see them:
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and as they are peculiar to Gods eye, so he most regards what mens thoughts are;
and as they Are peculiar to God's eye, so he most regards what men's thoughts Are;
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and therefore the best way for a man to judge himself, is, to judge himself that way which God doth,
and Therefore the best Way for a man to judge himself, is, to judge himself that Way which God does,
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even by his thoughts. The Lord knowes the thoughts of man, Psal. 94. 11. Examine your selves in this then, concerning your thoughts, whether they be metamorphosed or no:
even by his thoughts. The Lord knows the thoughts of man, Psalm 94. 11. Examine your selves in this then, Concerning your thoughts, whither they be metamorphosed or no:
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A man may say, he hath good thonghts of God; but let him examine himself whether it be so or no.
A man may say, he hath good thoughts of God; but let him examine himself whither it be so or no.
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7. Thoughts are the conscional acts of the heart; they are the greatest accusers, or excusers of the heart:
7. Thoughts Are the conscional acts of the heart; they Are the greatest accusers, or excusers of the heart:
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they are Consciences Nose, as we may so speak:
they Are Consciences Nose, as we may so speak:
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True it is, the words of the tongue, and the actions of the hands, are all in the light and sight of the conscience;
True it is, the words of the tongue, and the actions of the hands, Are all in the Light and sighed of the conscience;
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but the nearer a thing is unto the conscience, the more able it is to judge of the conscience:
but the nearer a thing is unto the conscience, the more able it is to judge of the conscience:
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And therefore Saint Paul puts the accusing, or excusing, especially on the thoughts, Rom. 2. 15. We grant, a wicked man may have good thoughts, but they are thoughts descending, not ascending; they are cast into the heart by God, not raised out of the heart.
And Therefore Saint Paul puts the accusing, or excusing, especially on the thoughts, Rom. 2. 15. We grant, a wicked man may have good thoughts, but they Are thoughts descending, not ascending; they Are cast into the heart by God, not raised out of the heart.
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Moses thought in his heart to visit his brethren, Acts 7. ver. 23. Good thoughts grow out of the heart of the godly, they come from the bottome of it:Moses Thought in his heart to visit his brothers, Acts 7. ver. 23. Good thoughts grow out of the heart of the godly, they come from the bottom of it:
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a wicked man may have good thoughts cast into his minde, but he will fling them out again.
a wicked man may have good thoughts cast into his mind, but he will fling them out again.
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Secondly, we grant wicked men may have good thoughts; but examine whether they be close with the heart or no;
Secondly, we grant wicked men may have good thoughts; but examine whither they be close with the heart or no;
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all the proper thoughts of a man are the possessions of the heart, Job 17. 11. They take hold of the heart,
all the proper thoughts of a man Are the possessions of the heart, Job 17. 11. They take hold of the heart,
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and they are at home in the heart. Here then examine thy heart, whether the thoughts of God close with thy heart:
and they Are At home in the heart. Here then examine thy heart, whither the thoughts of God close with thy heart:
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Doth repentance close with thy heart? dost thou think of death, and do the thoughts thereof make thee die daily? Or dost thou think of death,
Does Repentance close with thy heart? dost thou think of death, and do the thoughts thereof make thee die daily? Or dost thou think of death,
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& dost thou not love to be holden with that thought? Dost thou think of hell,
& dost thou not love to be held with that Thought? Dost thou think of hell,
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and wilt thou not be holden with that thought of hell, but thy thoughts are on thy pleasures? So then,
and wilt thou not be held with that Thought of hell, but thy thoughts Are on thy pleasures? So then,
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if thy thoughts close not with thy heart, it is nothing to the purpose. Thirdly, there may be good thoughts in thy heart, but tis questionable whether good thoughts, or no;
if thy thoughts close not with thy heart, it is nothing to the purpose. Thirdly, there may be good thoughts in thy heart, but this questionable whither good thoughts, or no;
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if they come out of due season, it is nothing to the purpose: If a Printer print never so well, and make never so good letters;
if they come out of due season, it is nothing to the purpose: If a Printer print never so well, and make never so good letters;
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yet if he place one word where another should stand, he marrs all:
yet if he place one word where Another should stand, he mars all:
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So, good thoughts, if they be seasonable, and in their proper place, they are the effects of the Spirit; but if out of season, they may be the thoughts of Reprobates:
So, good thoughts, if they be seasonable, and in their proper place, they Are the effects of the Spirit; but if out of season, they may be the thoughts of Reprobates:
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As if thou be at Prayer, and then to be thinking of a Sermon, is nothing to the purpose.
As if thou be At Prayer, and then to be thinking of a Sermon, is nothing to the purpose.
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They must be seasonable, and bring forth fruit in due season, Psal. 1. 3. When thou art at prayer, thou must have thy thoughts suteable to prayer;
They must be seasonable, and bring forth fruit in due season, Psalm 1. 3. When thou art At prayer, thou must have thy thoughts suitable to prayer;
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for it thy thoughts be never so good, yet if they be not seasonable and suteable to the action thou hast in hand, they are not actions of grace; grace cannot away with them.
for it thy thoughts be never so good, yet if they be not seasonable and suitable to the actium thou hast in hand, they Are not actions of grace; grace cannot away with them.
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Fourthly, thou hast good thoughts in thy heart, but the question is whether they be counselled thoughts, such as thou hast determined to think on.
Fourthly, thou hast good thoughts in thy heart, but the question is whither they be counseled thoughts, such as thou hast determined to think on.
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Thoughts are called the counsels of a mans heart, 1 Cor. 4. 5. it may be thou maiest stumble on a good thought now and then, it may be when thou art swearing, thou wilt say God forgive me;
Thoughts Are called the Counsels of a men heart, 1 Cor. 4. 5. it may be thou Mayest Stumble on a good Thought now and then, it may be when thou art swearing, thou wilt say God forgive me;
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when thou hast been drinking all the day, it may be a good thought steps in and cries God mercy,
when thou hast been drinking all the day, it may be a good Thought steps in and cries God mercy,
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but thou goest not to schoole to learne the arte of meditation, or the science of holy thinking,
but thou goest not to school to Learn the art of meditation, or the science of holy thinking,
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or to say with David, O God my heart is fixed.
or to say with David, Oh God my heart is fixed.
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Now, if that sin in thought be so great a sin, this should teach us what a horrible sin it is to sin in deed, therfore thoghts are the smallest sins,Now, if that since in Thought be so great a since, this should teach us what a horrible since it is to since in deed, Therefore thoughts Are the Smallest Sins,
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and the Psalmist makes it an argument of Gods quick-sighted power to see thoughts, thou seest my thoughts afarre off;
and the Psalmist makes it an argument of God's quick-sighted power to see thoughts, thou See my thoughts afar off;
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you will say that man is quick sighted that can see a pins head a 100 myles off: even so God sees thoughts;
you will say that man is quick sighted that can see a pins head a 100 miles off: even so God sees thoughts;
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if a pins point can stab a man, then a sword can much more.
if a pins point can stab a man, then a sword can much more.
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Now if thoughts be so haynous and capitall a sin, how fearfull a sin is it to commit sinne in deed? for thee to sweare, to lye, to commit adultery, to keepe wicked company, to mocke at Gods people, to live in coveteousnesse, &c. this is to commit in deed;
Now if thoughts be so heinous and capital a since, how fearful a since is it to commit sin in deed? for thee to swear, to lie, to commit adultery, to keep wicked company, to mock At God's people, to live in covetousness, etc. this is to commit in deed;
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if small sins be so damnable, what then are the greatest? If the cockatrice in the egge be such poyson, what will it be when it is hatcht? sins in thought are imperfect, but outward actions are perfect.
if small Sins be so damnable, what then Are the greatest? If the cockatrice in the egg be such poison, what will it be when it is hatched? Sins in Thought Are imperfect, but outward actions Are perfect.
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Tis a wicked distinction to say that some sing are Contra legem or Praeter legem;This a wicked distinction to say that Some sing Are Contra legem or Praeter legem;
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for, all sins are against the Law, as Saint Iames saith, when lust is conceived it bringeth forth sin,for, all Sins Are against the Law, as Saint James Says, when lust is conceived it brings forth since,
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and sin when it is finished it bringeth forth death; thou that art a drunkard, thy sin is finished;
and sin when it is finished it brings forth death; thou that art a drunkard, thy since is finished;
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thou art a true sinner in deed, if thou livest in the execution of any outward sin. thou art a true sinner in deed, if thou Livest in the execution of any outward since.
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Againe, sins in thought are simple sins;
Again, Sins in Thought Are simple Sins;
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but sins in deed are compounded; sin in thought is part of sin, but when it is indeed, it may be the cause of a 1000 sins:
but Sins in deed Are compounded; sin in Thought is part of since, but when it is indeed, it may be the cause of a 1000 Sins:
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for a man to think too much of his bellie is a sin; but for a man to be drunken, this is abundance of sins;
for a man to think too much of his belly is a since; but for a man to be drunken, this is abundance of Sins;
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for it is an abuse of Gods creatures, a spending of his substance, a weakning of his parts, a scandall to others, &c. Sin in deed is a sin with an addition; sin in deed is an impudent sin;
for it is an abuse of God's creatures, a spending of his substance, a weakening of his parts, a scandal to Others, etc. since in deed is a since with an addition; sin in deed is an impudent sin;
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see Esay 65. 2, 3. &c. that man is impudent with a witnes that will commit sin in deed,
see Isaiah 65. 2, 3. etc. that man is impudent with a witness that will commit since in deed,
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for he is neither ashamed of Gods nor mans presence; if any man be a desperate siner, this is he.
for he is neither ashamed of God's nor men presence; if any man be a desperate Synner, this is he.
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But it may be objected, how then can thoughts, be said to be such sins, even sins of the highest part of a man?
But it may be objected, how then can thoughts, be said to be such Sins, even Sins of the highest part of a man?
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I answer, a Theife or Rogue hath burnt a mans dwelling house, yet he may proceed further and burn his stable too;
I answer, a Thief or Rogue hath burned a men Dwelling house, yet he may proceed further and burn his stable too;
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a 1000 pound and a shilling are more then a 1000 pound; Sins in thought are included within sins in deed.
a 1000 pound and a shilling Are more then a 1000 pound; Sins in Thought Are included within Sins in deed.
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The souls part of sin is the greatest part of sin; Now thonghts are the souls part of sin;
The Souls part of since is the greatest part of since; Now thoughts Are the Souls part of since;
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yet sins in deed must needs be worse in regard of the progresse of sin, and also because thoughts are included in them;
yet Sins in deed must needs be Worse in regard of the progress of since, and also Because thoughts Are included in them;
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thoughts and deeds, are more then thoughts alone. I exhort and desire you therefore to consider.
thoughts and Deeds, Are more then thoughts alone. I exhort and desire you Therefore to Consider.
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First, what great reason you have to set your thought on God.
First, what great reason you have to Set your Thought on God.
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God himself merited this dutie at your hands, God hath taken a number of thoughts for us.
God himself merited this duty At your hands, God hath taken a number of thoughts for us.
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Innumerable are thy thoughts O God to us ward. Ps. 40. 5. the Lord thinks on us from the Cradle to the Crosse;Innumerable Are thy thoughts Oh God to us ward. Ps. 40. 5. the Lord thinks on us from the Cradle to the Cross;
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If the Lord should have intermitted his thoughts of thee, thou couldst not subsist; when thou wast up, the Lord thought how to feede thee;
If the Lord should have intermitted his thoughts of thee, thou Couldst not subsist; when thou wast up, the Lord Thought how to feed thee;
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when thou wast in bed, he thought how to preserve thee; he doth not use to think of thee at one time and not at another,
when thou wast in Bed, he Thought how to preserve thee; he does not use to think of thee At one time and not At Another,
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but he thinkes on thee when thou art sick, and when thou art in health, asleep or awake;
but he thinks on thee when thou art sick, and when thou art in health, asleep or awake;
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the Devill else would seize on thee.
the devil Else would seize on thee.
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I am poore and needy, yet the Lord thinks on me, saith the Psalmist, Psal. 40. 17. And Nehemiah saith, O Lord think on me; I am poor and needy, yet the Lord thinks on me, Says the Psalmist, Psalm 40. 17. And Nehemiah Says, Oh Lord think on me;
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shall wee call to God to think on us? then surely it is our duty to thinke on him,
shall we call to God to think on us? then surely it is our duty to think on him,
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yea and he may call to us for that duty. Secondly, consider with your selves what thoughts they are which God calls for;
yea and he may call to us for that duty. Secondly, Consider with your selves what thoughts they Are which God calls for;
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my son, saith he, give me thy heart.my son, Says he, give me thy heart.
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Prov. 23. 26 He would faine have thy heart, he lets thee labour with thy hands for thy living,Curae 23. 26 He would feign have thy heart, he lets thee labour with thy hands for thy living,
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and he lets thee have thy feet to walk and the rest of thy members for thy severall uses,
and he lets thee have thy feet to walk and the rest of thy members for thy several uses,
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but the Lord requires thy heart, and therfore give him the thoughts of thy heart; for if thy neighbour come to thee for fire, thou canst not give him fire,
but the Lord requires thy heart, and Therefore give him the thoughts of thy heart; for if thy neighbour come to thee for fire, thou Canst not give him fire,
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if thou take away the heat thereof; so give the Lord thy heart, and the thoughts of it will follow.
if thou take away the heat thereof; so give the Lord thy heart, and the thoughts of it will follow.
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The Devill calls for thy heart also; The devil calls for thy heart also;
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ergo reason as Ioseph did when he was tempted, how can I doe this and sin against my God? my Master hath delivered into my hands all that he hath, thee only excepted,
ergo reason as Ioseph did when he was tempted, how can I do this and since against my God? my Master hath Delivered into my hands all that he hath, thee only excepted,
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and shall I take thee? how can I doe this? So the Lord hath with-holden nothing from thee, but thy heart;
and shall I take thee? how can I do this? So the Lord hath withholden nothing from thee, but thy heart;
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my sonne (saith he) give me thy heart, yet wilt thou deny it him with the thoughts thereof.
my son (Says he) give me thy heart, yet wilt thou deny it him with the thoughts thereof.
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Tell me you that are rich, would it be any disparagement unto you to be Gods servants, to set your thoughts on God? True it is the greater men of this world thinke it some disparagement to thinke on these things.
Tell me you that Are rich, would it be any disparagement unto you to be God's Servants, to Set your thoughts on God? True it is the greater men of this world think it Some disparagement to think on these things.
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But I tell thee thou that art a Gentleman, if thou have grace, it makes thee more then a Gentleman;
But I tell thee thou that art a Gentleman, if thou have grace, it makes thee more then a Gentleman;
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grace takes not away mens honor and riches; but if he be a Knight, it makes him more then a Knight;
grace Takes not away Mens honour and riches; but if he be a Knight, it makes him more then a Knight;
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And as Paul said to Philemon, receive him now a servant and more then a servant;
And as Paul said to Philemon, receive him now a servant and more then a servant;
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hee was a servant when hee was carnall, but now being a Christian he is more then a servant;
he was a servant when he was carnal, but now being a Christian he is more then a servant;
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if you have grace, it is an addition to your riches, riches and more then riches;
if you have grace, it is an addition to your riches, riches and more then riches;
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ergo give your hearts to God, and it will be the better for you.
ergo give your hearts to God, and it will be the better for you.
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Thirdly, the Lord hath made thy thoughts thy Jewels, thy thoughts are precious, the Lord keepeth them under lock and key, hee will not let any see them;
Thirdly, the Lord hath made thy thoughts thy Jewels, thy thoughts Are precious, the Lord Keepeth them under lock and key, he will not let any see them;
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if all men should observe a man and look into him, yet they cannot see his thoughts; no;
if all men should observe a man and look into him, yet they cannot see his thoughts; no;
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God hath lockt them up and made them thy Jewel; wilt thou then cast them into the myre? wilt thou preferred Haukes and Hounds in thy thoughts before God? canst thou sit at dinner and not once thinke of God,
God hath locked them up and made them thy Jewel; wilt thou then cast them into the mire? wilt thou preferred Hawks and Hounds in thy thoughts before God? Canst thou fit At dinner and not once think of God,
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but alwayes on base pelfe? why thy thoughts are thy Jewels. Againe, A man that is wise, will be wary what companions he keepe:
but always on base pelf? why thy thoughts Are thy Jewels. Again, A man that is wise, will be wary what Sodales he keep:
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your thoughts are your only companions; you never go out nor in, but your thoughts go along with you:
your thoughts Are your only Sodales; you never go out nor in, but your thoughts go along with you:
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and for this cause Solomon would have us place the word of God in our thoughts, Pro. 6. 22. See Psal. 139. 15 16. when I am awake I am present with thee.
and for this cause Solomon would have us place the word of God in our thoughts, Pro 6. 22. See Psalm 139. 15 16. when I am awake I am present with thee.
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Men will be carefull what meat they eate, because such meat as they eate such is their blood;
Men will be careful what meat they eat, Because such meat as they eat such is their blood;
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and as their blood is, so is their body;
and as their blood is, so is their body;
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now as the body feeds on meat, so doth the soul on thoughts; if we look not to our thoughts, they will be subject to abundance of corruptions;
now as the body feeds on meat, so does the soul on thoughts; if we look not to our thoughts, they will be Subject to abundance of corruptions;
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a man must give an account of every idle word he speakes, and thoughts are the intrinsecall words of the heart:
a man must give an account of every idle word he speaks, and thoughts Are the intrinsical words of the heart:
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now if men must give an account of every idle word, then of every idle thought also.
now if men must give an account of every idle word, then of every idle Thought also.
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Let this then teach all and every one of us in the feare of God to consider our thoughts, else our end wil be destruction.
Let this then teach all and every one of us in the Fear of God to Consider our thoughts, Else our end will be destruction.
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A SERMON OF SELF-DENIAL.
A SERMON OF SELF-DENIAL.
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LUKE 9. 23. And he said unto them all, If any man will come after me, let him deny himself,
LUKE 9. 23. And he said unto them all, If any man will come After me, let him deny himself,
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and take up his crosse daily, and follow me.
and take up his cross daily, and follow me.
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THis Text contains the first action performed of every Christian, viz. to deny himself; concerning which you may here see, First the grounds of it. Secondly the reasons of it. Thirdly, the occasion of it. Fourthly, the parts of it.
THis Text contains the First actium performed of every Christian, viz. to deny himself; Concerning which you may Here see, First the grounds of it. Secondly the Reasons of it. Thirdly, the occasion of it. Fourthly, the parts of it.
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Fasthly and lastly, the necessity of it. I intend to handle these words as they are in relation to the context.
Fasthly and lastly, the necessity of it. I intend to handle these words as they Are in Relation to the context.
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First, the grounds of this truth, viz that every man must deny himselfe And it is here expressed to be twofold, viz. the contrariety that is between Christ and a mans selfe; mee, and himself, these two termes are contradictorie one to the other;
First, the grounds of this truth, videlicet that every man must deny himself And it is Here expressed to be twofold, viz. the contrariety that is between christ and a men self; me, and himself, these two terms Are contradictory one to the other;
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if any man will come after me, let him deny himself; these two cannot stand together. Secondly.if any man will come After me, let him deny himself; these two cannot stand together. Secondly.
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The contrariety that is between self and self; if a man be in Christ he hath two selves;
The contrariety that is between self and self; if a man be in christ he hath two selves;
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he hath a self in himself, and a self out of himself;
he hath a self in himself, and a self out of himself;
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the self in himselfe is old Adam; the other in Christ, which is the new man; there is self denying and selfe-denyed;
the self in himself is old Adam; the other in christ, which is the new man; there is self denying and selfe-denyed;
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if a man will find himself, he must lose himself.
if a man will find himself, he must loose himself.
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Paul must not be found in Paul having his owne righteousnesse, but he must find himself in Christ; for salvation belongeth unto the Lord Psal. 3. 8. And ergo let him deny himself.Paul must not be found in Paul having his own righteousness, but he must find himself in christ; for salvation belongeth unto the Lord Psalm 3. 8. And ergo let him deny himself.
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Secondly, you may see the reason of it, which is threefold.
Secondly, you may see the reason of it, which is threefold.
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First, Christs own example verse 22. the son of man must suffer, must be rejected, Christ himself denyes himself;First, Christ own Exampl verse 22. the son of man must suffer, must be rejected, christ himself Denies himself;
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he might have commanded himselfe, hee might have demanded credit, honor, or riches, &c. he might have done thus;
he might have commanded himself, he might have demanded credit, honour, or riches, etc. he might have done thus;
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yet though he had no wicked self, but good self, yet he denyed himself; and therfore if we will goe after Christ, we must do to.
yet though he had no wicked self, but good self, yet he denied himself; and Therefore if we will go After christ, we must do to.
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Secondly, here is Christs merit, he hath merited this dutie;
Secondly, Here is Christ merit, he hath merited this duty;
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Christ did not humble himselfe for himselfe, but he did it for us, and therefore we may well deny our selves for him.
christ did not humble himself for himself, but he did it for us, and Therefore we may well deny our selves for him.
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This is included in this word And. And if I have done this for you, I would have you doe the like for mee.
This is included in this word And. And if I have done this for you, I would have you do the like for me.
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Thirdly, here is Christs command too; let him deny himself; Christ enjoynes this to all that will come after him, let him deny himselfe.
Thirdly, Here is Christ command too; let him deny himself; christ enjoins this to all that will come After him, let him deny himself.
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Now fellows the occasion, and that is threefold.
Now Fellows the occasion, and that is threefold.
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First, Peters offence; when Christ had told Peter and the rest of his Apostles how that he must suffer;
First, Peter's offence; when christ had told Peter and the rest of his Apostles how that he must suffer;
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Peter was offended saying, Master, favourthy selfe; even like a servant that out of love to himselfe would be loth his Master should be troubled,Peter was offended saying, Master, favourthy self; even like a servant that out of love to himself would be loath his Master should be troubled,
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because then he thinkes himselfe shall be troubled also;
Because then he thinks himself shall be troubled also;
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oh saith Christ, art thou offended at this? I tell thee, neither thou nor any other can come after mee unlesse you deny your selves.
o Says christ, art thou offended At this? I tell thee, neither thou nor any other can come After me unless you deny your selves.
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If any man will come after me, &c. Secondly, as Peter was offended, so also were the rest of the Apostles. If any man will come After me, etc. Secondly, as Peter was offended, so also were the rest of the Apostles.
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They were very sorrie, Mat. 17. 22. they thought to have gotten credit in the world,
They were very sorry, Mathew 17. 22. they Thought to have got credit in the world,
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and riches and worldly preferment, and now it grieved them to heare that they must have a suffering kinde of trade of it;
and riches and worldly preferment, and now it grieved them to hear that they must have a suffering kind of trade of it;
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ergo Christ said not only to Peter, but to them all, if any man, &c. ergo christ said not only to Peter, but to them all, if any man, etc.
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Thirdly, like as his Apostles, so likewise he did foresee that all the world will be offended at this;
Thirdly, like as his Apostles, so likewise he did foresee that all the world will be offended At this;
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for many would faine have Christ and their selfe-will too; but Christ gives a watch-word before-hand, if any man will, &c.
for many would feign have christ and their self-will too; but christ gives a watchword beforehand, if any man will, etc.
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Fourthly, the parts of it. The whole dutie is this, Let him deny himselfe. Chrysostome on the text saith, not onely deny himselfe,
Fourthly, the parts of it. The Whole duty is this, Let him deny himself. Chrysostom on the text Says, not only deny himself,
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but in the originall deny away himselfe; not onely deny credit, &c. but abhorre it;
but in the original deny away himself; not only deny credit, etc. but abhor it;
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if it cannot be had but with the losse of Christ, we must not only barely deny selfe respects,
if it cannot be had but with the loss of christ, we must not only barely deny self respects,
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but abhorre them and trample them under our feet. The parts of this duty are two.
but abhor them and trample them under our feet. The parts of this duty Are two.
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First, let him take up his crosse. Secondly, let him deny himselfe and follow mee. The first is opposed to selfe-favouring, the second to selfe-doing.
First, let him take up his cross. Secondly, let him deny himself and follow me. The First is opposed to selfe-favouring, the second to self-doing.
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First, let him take up his crosse, let him not favour himselfe; hee must be content to part with selfe-means and maintenance, and selfe ends too;
First, let him take up his cross, let him not favour himself; he must be content to part with selfe-means and maintenance, and self ends too;
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he must be content to part with all these;
he must be content to part with all these;
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hee that will come after me, must lose many good friends, and many a good bit and sweet morsell to the flesh;he that will come After me, must loose many good Friends, and many a good bit and sweet morsel to the Flesh;
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he that will come after mee, must not stand upon these termes; suppose a crosse of disgrace, come, take it up and weare it as thy crowne,he that will come After me, must not stand upon these terms; suppose a cross of disgrace, come, take it up and wear it as thy crown,
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nay thou must be willing to take a crosse before it is offered, and when thou hast it, thou must be willing to bear it.
nay thou must be willing to take a cross before it is offered, and when thou hast it, thou must be willing to bear it.
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Secondly, he must follow me too; ones selfe will doe as ones selfe would have him; that is true;
Secondly, he must follow me too; ones self will do as ones self would have him; that is true;
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but you must follow me, not your selfe;
but you must follow me, not your self;
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looke to me, and frame your selves to walk in my steps, take up my crosse, &c. Lastly, here is the necessity of it. It is absolute true a man may go to hell if he be so minded, he may follow himself to hell;
look to me, and frame your selves to walk in my steps, take up my cross, etc. Lastly, Here is the necessity of it. It is absolute true a man may go to hell if he be so minded, he may follow himself to hell;
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but if a man tender his salvation, then here is an hypotheticall necessity, a necessity with an if.
but if a man tender his salvation, then Here is an hypothetical necessity, a necessity with an if.
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First, if he mean to come after me, hee must take up his crosse and deny himselfe.
First, if he mean to come After me, he must take up his cross and deny himself.
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Secondly, if a man would save his life, he must lose it: if hee will lose it, he shall save it.
Secondly, if a man would save his life, he must loose it: if he will loose it, he shall save it.
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If a man will keep his old relation, he may; but if he will find credit and life in heaven, hee must deny all selfe-respects.
If a man will keep his old Relation, he may; but if he will find credit and life in heaven, he must deny all self-respects.
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Thirdly, if a man will gaine himselfe, let him deny himself.
Thirdly, if a man will gain himself, let him deny himself.
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But what say some, how shall we live then? how then shall I hold up my head? These men would faine have the gaine of the world,
But what say Some, how shall we live then? how then shall I hold up my head? These men would feign have the gain of the world,
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but what is a man profited, if he win the world and lose his soule? &c. verse 25. if you stand upon these termes,
but what is a man profited, if he win the world and loose his soul? etc. verse 25. if you stand upon these terms,
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if you can baulke a commandement for selfe respects, you may lose your souls; but if you will save your soules, thus you must doe.
if you can balk a Commandment for self respects, you may loose your Souls; but if you will save your Souls, thus you must do.
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Again the text saith, if a man be ashamed of me and of my word, of him shall the son of man be ashamed;
Again the text Says, if a man be ashamed of me and of my word, of him shall the son of man be ashamed;
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ergo if ever you looke that the son of man should not be ashamed of you, deny yourselves. Now for the Exposition.ergo if ever you look that the son of man should not be ashamed of you, deny yourselves. Now for the Exposition.
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Deny himself; there is the difficulty. A man cannot deny himself, 2 Tim. 2. 13. for affirmare & negare are contradictions;Deny himself; there is the difficulty. A man cannot deny himself, 2 Tim. 2. 13. for affirmare & negare Are contradictions;
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ergo somewhat must be meant by ones self: yet by ones self is not meant the Devill, as Micarius would have it;ergo somewhat must be meant by ones self: yet by ones self is not meant the devil, as Micarius would have it;
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for since man hath sinned, saith he, the Devill is got into him, and is as neer unto him as himself, he is another self within his own self, another heart within his own heart:
for since man hath sinned, Says he, the devil is god into him, and is as near unto him as himself, he is Another self within his own self, Another heart within his own heart:
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ergo, if he will come after Christ, he must forsake the Devill; though this be true, yet this is not the meaning of the text.ergo, if he will come After christ, he must forsake the devil; though this be true, yet this is not the meaning of the text.
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But first, a mans corrupt will, wit, reason, and all a mans corrupt self must be put off.
But First, a men corrupt will, wit, reason, and all a men corrupt self must be put off.
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Put off concerning the former conversation the old man, &c. Ephes. 4. 22. which is a mans self.Put off Concerning the former Conversation the old man, etc. Ephesians 4. 22. which is a men self.
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Viz. thou must lay aside the man that thou art, thou must not be the same man if thou wilt follow Christ, thou must be a new self in Christ.Viz. thou must lay aside the man that thou art, thou must not be the same man if thou wilt follow christ, thou must be a new self in christ.
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2. Here is not only meant a mans corrupt will, wit, reason, and affections, but also all mens lusts and corruptions, all sinnes that cleave so close as if they were himself,
2. Here is not only meant a men corrupt will, wit, reason, and affections, but also all men's Lustiest and corruptions, all Sins that cleave so close as if they were himself,
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as fornication, uncleannesse, evill concupiscence, &c. mortifie therefore your earthlie members, Colos. 3. 5. the Apostle accounts a mans lusts to as close to him as his members; for untill a man be brought home to Christ, he and his sins are all one, he must deny himself, viz. all his lusts.
as fornication, uncleanness, evil concupiscence, etc. mortify Therefore your earthly members, Colos 3. 5. the Apostle accounts a men Lustiest to as close to him as his members; for until a man be brought home to christ, he and his Sins Are all one, he must deny himself, viz. all his Lustiest.
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Thirdly, By selfe is not onely meant a mans corrupt selfe as sinne and iniquity: but also a mans good selfe in some respects;
Thirdly, By self is not only meant a men corrupt self as sin and iniquity: but also a men good self in Some respects;
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not only sins, but also Father, Mother, Children, Friends, &c. yea, life it self, all,
not only Sins, but also Father, Mother, Children, Friends, etc. yea, life it self, all,
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if they be hinderances to him from Christ, so farre he must deny all these, nay grace it self;
if they be hindrances to him from christ, so Far he must deny all these, nay grace it self;
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for a man may make a God of grace, or of prayer, &c. a man I say must deny all these so farre as they are stumblings and offences in his way to hinder him from Christ.
for a man may make a God of grace, or of prayer, etc. a man I say must deny all these so Far as they Are stumblings and offences in his Way to hinder him from christ.
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But oh sayes one, my father will disinherit me, I must humour him, he cannot endure a Puritan;
But o sayes one, my father will disinherit me, I must humour him, he cannot endure a Puritan;
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If I must live as you would have me, I shall never have foot of his land;
If I must live as you would have me, I shall never have foot of his land;
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so the servant saies, I have a prophane master and he will turne me out of doors if I be so precise;
so the servant Says, I have a profane master and he will turn me out of doors if I be so precise;
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yea, but what sayes Christ? if you will come after me, you must deny Father and Mother and all;
yea, but what Says christ? if you will come After me, you must deny Father and Mother and all;
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better it were that thy Father disinherit thee then that Christ should reject thee; therefore you must deny all and take up his crosse and make it thine owne.
better it were that thy Father disinherit thee then that christ should reject thee; Therefore you must deny all and take up his cross and make it thine own.
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And so I come to the words Let him deny himselfe; because justification is after regeneration, it is necessarie to shew what selfe-seeking is, before you understand what selfe-denyall is.
And so I come to the words Let him deny himself; Because justification is After regeneration, it is necessary to show what Self-seeking is, before you understand what self-denial is.
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By selfe-seeking, I meane a man that hath a head lust whereby he is selfe-conceited of himselfe.
By Self-seeking, I mean a man that hath a head lust whereby he is selfe-conceited of himself.
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There are five things in selfe-seeking. For first, selfe is a head lust. Secondly, it's a lust of self-conceit. Thirdly, of self-will. Fourthly, of self-wit. Fifthly, of self-confidence.
There Are five things in Self-seeking. For First, self is a head lust. Secondly, it's a lust of self-conceit. Thirdly, of self-will. Fourthly, of self-wit. Fifthly, of self-confidence.
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1. Selfe is a head lust, it is the main lust that keeps men from coming unto Christ;
1. Self is a head lust, it is the main lust that keeps men from coming unto christ;
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all seek their owne, not that which is Jesus Christs, Philip, 2. 21. What is the reason? why because they seek selfe, they follow their owne thoughts;
all seek their own, not that which is jesus Christ, Philip, 2. 21. What is the reason? why Because they seek self, they follow their own thoughts;
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and because they are ruled by their owne selves, therefore they art not ruled by Christ.
and Because they Are ruled by their own selves, Therefore they art not ruled by christ.
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That it is a head lust, I prove it by five argument. 1. Because it is the leading lust to all lusts; That it is a head lust, I prove it by five argument. 1. Because it is the leading lust to all Lustiest;
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no lust in the world but selfe leads the dance;
no lust in the world but self leads the dance;
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why is man proud, but because selfe would get credit? why is a man covetous, but because selfe would have means and maintenance? why is a man revengefull, but because selfe will not put up wrongs? Christ bids us of all lusts to take heed of selfe, Luke 21. 34. Christ knowing what a deceitfull thing selfe is, he bids us have a care of self-beguiling;
why is man proud, but Because self would get credit? why is a man covetous, but Because self would have means and maintenance? why is a man revengeful, but Because self will not put up wrongs? christ bids us of all Lustiest to take heed of self, Lycia 21. 34. christ knowing what a deceitful thing self is, he bids us have a care of self-beguiling;
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Take heed to your selves (saith he) for if you do not, selfe will bring you into many noysome lusts,Take heed to your selves (Says he) for if you do not, self will bring you into many noisome Lustiest,
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as surfeting and drunknesse, and the cares of this life, &c. and so that day will come upon us unawares.
as surfeiting and Drunkenness, and the Cares of this life, etc. and so that day will come upon us unawares.
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2. Selfe is the cause of all other lusts of the heart; it is the plotter and the ruler of all, it is the master of Arts;
2. Self is the cause of all other Lustiest of the heart; it is the plotter and the ruler of all, it is the master of Arts;
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it was selfe that found out all lusts. Selfe found out pride, security and covetousnesse, and all other noysome lusts;
it was self that found out all Lustiest. Self found out pride, security and covetousness, and all other noisome Lustiest;
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selfe is loth to take the paines that God would have it, and therefore self sets his wits on the tainters,self is loath to take the pains that God would have it, and Therefore self sets his wits on the tainters,
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and hence it is that Solomon saith God made man upright, but he (viz. self) hath found many inventions, Eccle. 7. 21. Man was upright, and God was the cause;
and hence it is that Solomon Says God made man upright, but he (viz. self) hath found many Inventions, Eccle. 7. 21. Man was upright, and God was the cause;
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He became wicked, how? why selfe found out many inventions.
He became wicked, how? why self found out many Inventions.
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selfe is the inventer of all, and when selfe cannot get meanes enough by that way which God hath allowed,self is the inventer of all, and when self cannot get means enough by that Way which God hath allowed,
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then selfe seekes out for credit, wealth, pleasure, &c. then it devises wayes of it selfe to get reputation,
then self seeks out for credit, wealth, pleasure, etc. then it devises ways of it self to get reputation,
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so that selfe is the cause of lust.
so that self is the cause of lust.
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3. Selfe is an inlust, it runnes along through all the lusts of the flesh, there is in every lust of the flesh an ounce of selfe. There would be no security in man but that selfe would faine live at ease.
3. Self is an inlust, it runs along through all the Lustiest of the Flesh, there is in every lust of the Flesh an ounce of self. There would be no security in man but that self would feign live At ease.
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So that as David said unto the woman of Tekoah, hath not Joab a hand in all this? so may I say, hath not selfe a hand in all this? Aquinas saith it is called selfe out of an inordinate love that a man bears to himself and to those things which seem good to mans selfe:
So that as David said unto the woman of Tekoah, hath not Joab a hand in all this? so may I say, hath not self a hand in all this? Aquinas Says it is called self out of an inordinate love that a man bears to himself and to those things which seem good to men self:
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A man hath not onely lust to pride, pleasure, &c. but a man looks also to things for selfe, either for some profit for selfe, or credit for selfe; selfe is alwayes an inlust.
A man hath not only lust to pride, pleasure, etc. but a man looks also to things for self, either for Some profit for self, or credit for self; self is always an inlust.
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See it in the wicked Steward, Luke 16. he said within himselfe, &c. hee was to be turned out of his stewardship.
See it in the wicked Steward, Lycia 16. he said within himself, etc. he was to be turned out of his stewardship.
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Now, what did he? He said to himselfe, or within himselfe;
Now, what did he? He said to himself, or within himself;
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what said he? why, he said to begge he was ashamed, and dig hee could not; selfe was too lazie to work,
what said he? why, he said to beg he was ashamed, and dig he could not; self was too lazy to work,
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and too proud to beg, and so he brought his masters two hundred pounds to fifty;
and too proud to beg, and so he brought his Masters two hundred pounds to fifty;
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and what was his reason for it? why, saith he, that they may receive me into their houses, verse 2. &c. and it is said, the Lord commended the unjust Steward, not as if he had commended the sinne, but as if he should say, I commend his wit.
and what was his reason for it? why, Says he, that they may receive me into their houses, verse 2. etc. and it is said, the Lord commended the unjust Steward, not as if he had commended the sin, but as if he should say, I commend his wit.
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4. It is a make lust;
4. It is a make lust;
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a man would never break out into lust if it were not for selfe. Doeg had a lust of confidence in his riches, Psal. 52. 7. and this made Esau comfort himselfe against Jacob; hee had a murthering lust to comfort himself, Gen. 27. 42. The Jewes had a lust of formality to pray, to hear, to bring offerings, to observe all the new Moones,
a man would never break out into lust if it were not for self. Doeg had a lust of confidence in his riches, Psalm 52. 7. and this made Esau Comfort himself against Jacob; he had a murdering lust to Comfort himself, Gen. 27. 42. The Jews had a lust of formality to pray, to hear, to bring offerings, to observe all the new Moons,
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and Ordinances of God, ye they had no delight in these things; no, their mind was on their imaginations, they loathed the word of God;
and Ordinances of God, you they had no delight in these things; no, their mind was on their Imaginations, they loathed the word of God;
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why then would they do this? why selfe was the cause, and they thought thereby to stay themselves upon God, Esay 48. 2. And for this cause many amongst us come to Church; this is a damnable lust.
why then would they do this? why self was the cause, and they Thought thereby to stay themselves upon God, Isaiah 48. 2. And for this cause many among us come to Church; this is a damnable lust.
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Haman would not have vaunted of being invited to the Queenes banquet, but that the Queene invited none but himselfe with the King; he would not have beene so willing to answer to A hashueroths question,Haman would not have vaunted of being invited to the Queens banquet, but that the Queen invited none but himself with the King; he would not have been so willing to answer to A hashueroths question,
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but for himselfe; whom doth the King delight to honour more then my selfe thought he;
but for himself; whom does the King delight to honour more then my self Thought he;
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selfe makes a man covetous, injurious, and full of wrongs, &c. 5. As it is a make lust, so it is a requesting lust; Other lusts are with some men out of date;self makes a man covetous, injurious, and full of wrongs, etc. 5. As it is a make lust, so it is a requesting lust; Other Lustiest Are with Some men out of date;
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many reprobates cannot abide drunkennesse, nor pride, nor usury; these sinnes are out of date;
many Reprobates cannot abide Drunkenness, nor pride, nor Usury; these Sins Are out of date;
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why, doth not a man love a niggard? why, because selfe is not the better for him;
why, does not a man love a niggard? why, Because self is not the better for him;
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he cannot get so much as a dinner by him; many other sinnes may be out of date also with men:
he cannot get so much as a dinner by him; many other Sins may be out of date also with men:
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but selfe is never out of date, it is alwayes in request, and so long as men do well unto themselves they shall be praised, saith the Psalmist.
but self is never out of date, it is always in request, and so long as men do well unto themselves they shall be praised, Says the Psalmist.
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Psal. 49. 18. he hath none to make much of himselfe but himselfe.Psalm 49. 18. he hath none to make much of himself but himself.
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Every man for himselfe and God for us all, saith selfe. But sometime selfe is out of love;Every man for himself and God for us all, Says self. But sometime self is out of love;
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but how? why hee will do no good but unto himselfe; this men cannot abide;
but how? why he will do no good but unto himself; this men cannot abide;
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this they say is selfe out of his wits;
this they say is self out of his wits;
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but selfe with the wisdome of the flesh is alwayes in request, viz. when men will be kind to others that they may be kind to them againe;
but self with the Wisdom of the Flesh is always in request, viz. when men will be kind to Others that they may be kind to them again;
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this selfe the world loves alife. 2. Now I come to the second, which is self-conceit; self-seeking supposeth selfe conceitednesse.
this self the world loves alife. 2. Now I come to the second, which is self-conceit; self-seeking Supposeth self conceitedness.
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There is a bird called S. a faire bird, in French it is called the Devils bird, it is a black-bird,
There is a bird called S. a fair bird, in French it is called the Devils bird, it is a blackbird,
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and yet it is conceited with it self that it is faire. By S. I meane first the conceit a man hath of himselfe.
and yet it is conceited with it self that it is fair. By S. I mean First the conceit a man hath of himself.
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What shall I (saith selfe ) be disgraced by one that goes to plough and to cart,
What shall I (Says self) be disgraced by one that Goes to plough and to cart,
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and shall I put it up? No, I am a Gentleman, &c. Another saith I am such and such a Scholar,
and shall I put it up? No, I am a Gentleman, etc. another Says I am such and such a Scholar,
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and shall I be contented with such a poor living? these men will beare no reproofe, they will none of my counsell, Prov. 1. 30. and therefore they shall eate o the fruit of their own way, &c. verse 31.
and shall I be contented with such a poor living? these men will bear no reproof, they will none of my counsel, Curae 1. 30. and Therefore they shall eat oh the fruit of their own Way, etc. verse 31.
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Secondly, when a man is conceited of himselfe and of his owne gifts, as commonly women are of their beauty, and scholars of their learning.
Secondly, when a man is conceited of himself and of his own Gifts, as commonly women Are of their beauty, and Scholars of their learning.
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A hansome man, and I warrant you he knowes it;
A handsome man, and I warrant you he knows it;
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diligent at Church, and he knowes it is so, &c. and he thinks his case the better;
diligent At Church, and he knows it is so, etc. and he thinks his case the better;
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nay, you shall have men so conceited of their parts, as that they will be conceited of their wicked parts,
nay, you shall have men so conceited of their parts, as that they will be conceited of their wicked parts,
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as Simon Magus was of his Sorcerie, Acts 8. 9. Thirdly, when a man is self-conceited of his actions;
as Simon Magus was of his Sorcery, Acts 8. 9. Thirdly, when a man is self-conceited of his actions;
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he doth as Sisera's mothers Ladies did when they had given their verdict of Siseras staying;
he does as Sisera's mother's Ladies did when they had given their verdict of Sisera's staying;
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they were presently conceited, oh what a wittie answer they made her; see Judges 5. 29. 30. as if they should say, we have answered very wisely;
they were presently conceited, o what a witty answer they made her; see Judges 5. 29. 30. as if they should say, we have answered very wisely;
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so a man cannot make a sermon, but presently hee is conceited oh what a learned Sermon it was;
so a man cannot make a sermon, but presently he is conceited o what a learned Sermon it was;
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he cannot break a jest, but straight he is conceited, oh what a wittie one it was; nay of wicked actions;
he cannot break a jest, but straight he is conceited, o what a witty one it was; nay of wicked actions;
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you shall hear many an old man tell what prettie pranks (as hee calls them) he played in his youth,
you shall hear many an old man tell what pretty pranks (as he calls them) he played in his youth,
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and he tells it laughingly, which is a signe that he is self-conceited, or else surely he would speak it wit shame and greife of heart.
and he tells it laughingly, which is a Signen that he is self-conceited, or Else surely he would speak it wit shame and grief of heart.
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Fourthly and lastly, self-conceit is when a man is self-conceited of the estate he is in.
Fourthly and lastly, self-conceit is when a man is self-conceited of the estate he is in.
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Many a man though he be the child of hell, yet he is conceited that hee is the child of God;
Many a man though he be the child of hell, yet he is conceited that he is the child of God;
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who with the wretch in the Gospel have conceits that they love God and Christ,
who with the wretch in the Gospel have conceits that they love God and christ,
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and therefore with him they will come to the Sacraments; but Christ will say to such as he did to him, friends how came you in hither? can you conceit your selves to be friends? get you gon into utter darknesse ( ie ) into hell, saith our Saviour.
and Therefore with him they will come to the Sacraments; but christ will say to such as he did to him, Friends how Come you in hither? can you conceit your selves to be Friends? get you gone into utter darkness (ie) into hell, Says our Saviour.
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Now if you would know what self-conceit is, you must remember that it containes foure things.
Now if you would know what self-conceit is, you must Remember that it contains foure things.
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First, where there is self-conceit, there is no reall worth at all; hee that is self-conceited is a base man; take that for a rule.
First, where there is self-conceit, there is no real worth At all; he that is self-conceited is a base man; take that for a Rule.
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A self-conceited fellow is a base fellow, as we use to say; there is no reall worth at all in a conceited man;
A self-conceited fellow is a base fellow, as we use to say; there is no real worth At all in a conceited man;
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all the worth that hee hath, is either reall as he thinks, or conceitable; now what reall worth can self have? You know what the Scripture saith, tis only in imaginations, and God scatters the proud in the imaginations of their hearts.
all the worth that he hath, is either real as he thinks, or conceitable; now what real worth can self have? You know what the Scripture Says, this only in Imaginations, and God scatters the proud in the Imaginations of their hearts.
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Luke 1. 43. They it may be doe imagine that they are Gentlemen, or that they have faith,Lycia 1. 43. They it may be doe imagine that they Are Gentlemen, or that they have faith,
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and yet God scatters these men in their imaginations.
and yet God scatters these men in their Imaginations.
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Secondly, as hee hath no reall worth in himself, so hee will not stand to the judgement of those that can judge him.
Secondly, as he hath no real worth in himself, so he will not stand to the judgement of those that can judge him.
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God can tell the worth of every thing, but they will not be judged by him;
God can tell the worth of every thing, but they will not be judged by him;
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Gods Ministers out of Gods word can tell him that he hath no reason to think his case good;
God's Ministers out of God's word can tell him that he hath no reason to think his case good;
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but he will not stand to the judgement of Gods Ministers.
but he will not stand to the judgement of God's Ministers.
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If a Minister should come to a man and say unto him, Sir, you are conceited that you are a good Christian, I pray what signes have you for it; you pray, so doe Reprobates;
If a Minister should come to a man and say unto him, Sir, you Are conceited that you Are a good Christian, I pray what Signs have you for it; you pray, so do Reprobates;
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you heare the word and receive the Sacraments, so doe Reprobates;
you hear the word and receive the Sacraments, so do Reprobates;
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hast thou no better signes then these? no better arguments then these? Why, I tell thee that a Reprobate hath these and more then these too. hast thou no better Signs then these? no better Arguments then these? Why, I tell thee that a Reprobate hath these and more then these too.
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A selfe-conceited man will be judged by none but by himself;
A selfe-conceited man will be judged by none but by himself;
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A sluggard is wiser in his own conceit then seven men who can give a reason, Prov. 26. 16. The sluggard is loth to take more paines;
A sluggard is Wiser in his own conceit then seven men who can give a reason, Curae 26. 16. The sluggard is loath to take more pains;
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why, he thinks he takes paines enough, and so he is conceited, and more he will not doe;
why, he thinks he Takes pains enough, and so he is conceited, and more he will not do;
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let seven men come and tell him that he must take more pains, yet he will not,
let seven men come and tell him that he must take more pains, yet he will not,
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and that because he is conceited that hee doth enough. Even so it is with the sluggish Christian, he is wise in his own conceit;
and that Because he is conceited that he does enough. Even so it is with the sluggish Christian, he is wise in his own conceit;
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for let seven Ministers come and tell him that hee must take more paines for heaven,
for let seven Ministers come and tell him that he must take more pains for heaven,
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or else he will never come there;
or Else he will never come there;
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yet he will not beleeve them, he is wiser then so, they are fooles as hee thinks,
yet he will not believe them, he is Wiser then so, they Are Fools as he thinks,
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though hee have no reson so to thinke;
though he have no Reason's so to think;
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he indeed is not as he should bee, and Gods Ministers can bring reasons out of the Scriptures to prove it;
he indeed is not as he should be, and God's Ministers can bring Reasons out of the Scriptures to prove it;
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for Wisdom is profitable to direct, Eccles. 10. 10. But every conceited man is a blinde man.
for Wisdom is profitable to Direct, Eccles. 10. 10. But every conceited man is a blind man.
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Thirdly, A self-concieted man as hee will not stand to the judgement of those that can judge him,
Thirdly, A self-concieted man as he will not stand to the judgement of those that can judge him,
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so he hath too high a conceit of himself; so he hath too high a conceit of himself;
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be he never so little godly, he is presently conceited he is a child of God;
be he never so little godly, he is presently conceited he is a child of God;
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so if a man have never so little humility or patience, I hee come to Church, pray or doe but a few good duties in religion, hee thinks presently it is as a high wall unto him,
so if a man have never so little humility or patience, I he come to Church, pray or do but a few good duties in Religion, he thinks presently it is as a high wall unto him,
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and he shall goe to heaven cock sure; and let other men be never so holy, strict, religious, and pious in their waies,
and he shall go to heaven cock sure; and let other men be never so holy, strict, religious, and pious in their ways,
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yet they are apt to think them Reprobates.
yet they Are apt to think them Reprobates.
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If he see never so little slipps among them, hee is presently ready to say they are all naught;
If he see never so little slips among them, he is presently ready to say they Are all nought;
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if any be flase among them, hee is ready to say they are all-hounds;
if any be flase among them, he is ready to say they Are all-hounds;
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but if himself bee conceited that hee have never so little faith, oh presently hee thinks that is a high wall.
but if himself be conceited that he have never so little faith, o presently he thinks that is a high wall.
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Fourthly and lastly, hee resteth in the judgement of him self; and this is the case of thousands in the world;
Fourthly and lastly, he rests in the judgement of him self; and this is the case of thousands in the world;
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they think well of their own cases, when they die they shall goe to heaven, there is no question but Christ will save them,
they think well of their own cases, when they die they shall go to heaven, there is no question but christ will save them,
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and from this conceit they will never be put;
and from this conceit they will never be put;
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let all the Ministers in the world come one after another, and discover unto a wicked man his estate,
let all the Ministers in the world come one After Another, and discover unto a wicked man his estate,
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yet hee will not come from his own censure;
yet he will not come from his own censure;
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for though you bray a foole in a morter among wheat with a pestle, yet will not his foolishnesse depart from him, Prov. 27. 22. So if you should bray these men with the threatnings of the law, with the plagues contained in the Bible, making theit consciences black and blew (as we use to speak) yet they will not leave off their conceitednesse.
for though you bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him, Curae 27. 22. So if you should bray these men with the threatenings of the law, with the plagues contained in the bible, making theit Consciences black and blue (as we use to speak) yet they will not leave off their conceitedness.
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Now the reasons hereof are foure. 1. Because all sinners are fooles;
Now the Reasons hereof Are foure. 1. Because all Sinners Are Fools;
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and the foolish shall not stand in Gods sight, Psal. 5. 5. All that work iniquity are fooles;
and the foolish shall not stand in God's sighed, Psalm 5. 5. All that work iniquity Are Fools;
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a self-conceited foole is a proverbe;
a self-conceited fool is a proverb;
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and our Saviour who knew the combination of all sinnes, joynes pride and foolishnesse together, Mark 7. 22. a proud conceited man and a foole are put together by our Saviour.
and our Saviour who knew the combination of all Sins, joins pride and foolishness together, Mark 7. 22. a proud conceited man and a fool Are put together by our Saviour.
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And this is the cause why so many thousands in the world are conceited of themselves that their case is good when tis nothing so, even because they are fools;
And this is the cause why so many thousands in the world Are conceited of themselves that their case is good when this nothing so, even Because they Are Fools;
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none but fools will look more after pelf, then jewels, and prefer transitorie things before heavenly; yet such are the wise men of this world.
none but Fools will look more After pelf, then Jewels, and prefer transitory things before heavenly; yet such Are the wise men of this world.
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That man is a fool that cannot eate his meate; and such is every sinner; his soule hath no food but Christ, the word and his promises;
That man is a fool that cannot eat his meat; and such is every sinner; his soul hath no food but christ, the word and his promises;
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yet he knowes not how to feed on them;
yet he knows not how to feed on them;
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he hath no cover to hide his nakednesse but Christ, &c. yet he knowes not how to put on Christ; therefore he is a fool.
he hath no cover to hide his nakedness but christ, etc. yet he knows not how to put on christ; Therefore he is a fool.
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Secondly, men are borne fooles; of all fooles none so self-conceited as the born foole;
Secondly, men Are born Fools; of all Fools none so self-conceited as the born fool;
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one that hath been a wise man, knows how to hold his peace, but a born foole is invincible;
one that hath been a wise man, knows how to hold his peace, but a born fool is invincible;
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vain man would be wise, though he be borne like a wild Asses colt, Job 11. 12. Of all creatures the foal of the Asse is the simplest;vain man would be wise, though he be born like a wild Asses colt, Job 11. 12. Of all creatures the foal of the Ass is the simplest;
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needs then must the wild Asses colt be most simple. So although a man be borne a foole, yet he would be counted wise;
needs then must the wild Asses colt be most simple. So although a man be born a fool, yet he would be counted wise;
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he is conceited that all the Ministers in the world cannot direct him; no, he is wise enough for that mater;
he is conceited that all the Ministers in the world cannot Direct him; no, he is wise enough for that mater;
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this folly is bred and borne in him, he hath it by kind, and that is the reason that it is hardly clawed off,
this folly is bred and born in him, he hath it by kind, and that is the reason that it is hardly clawed off,
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but they are ready to say they are as wise as the Ministers themselves. I call not into question the wits of many;
but they Are ready to say they Are as wise as the Ministers themselves. I call not into question the wits of many;
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I know many of you are understanding men and women;
I know many of you Are understanding men and women;
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but I speak now of the Wisdome of the Spirit, and how you may understand to save your souls.
but I speak now of the Wisdom of the Spirit, and how you may understand to save your Souls.
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What is it for a man to be worldly wise, to get riches and honour,
What is it for a man to be worldly wise, to get riches and honour,
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and to behave himselfe like a Gentleman, and yet a foole in seeking his salvation? this is to be penny wise; but here is the question, are you not pound foolish? can you go on in your sinnes, swearing,
and to behave himself like a Gentleman, and yet a fool in seeking his salvation? this is to be penny wise; but Here is the question, Are you not pound foolish? can you go on in your Sins, swearing,
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& c? then surely you are pound foolish; all your wisdome and money availes nothing;
& c? then surely you Are pound foolish; all your Wisdom and money avails nothing;
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alas you are but penny Gentlemen. The Sodomites, Gen. 19. were blind, they could not find the doore;
alas you Are but penny Gentlemen. The Sodomites, Gen. 19. were blind, they could not find the door;
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they could see well enough else, they were onely blind in this;
they could see well enough Else, they were only blind in this;
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so man is stultus ad hoc, wise enough for any thing in the world but this;
so man is stultus ad hoc, wise enough for any thing in the world but this;
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take him for husbandrie, and his knowledge is good; for matter of carriage he can behave himselfe as well as the wisest;
take him for Husbandry, and his knowledge is good; for matter of carriage he can behave himself as well as the Wisest;
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he is only stultus ad hoc, for salvation he is a foole, a born foole, and self-conceited.
he is only stultus ad hoc, for salvation he is a fool, a born fool, and self-conceited.
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3. Men are self-conceited for their owne estate; those that praise themselves wee use to say have ill neighbours;
3. Men Are self-conceited for their own estate; those that praise themselves we use to say have ill neighbours;
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so if a fool had a good neighbour to tell him of his folly, and to laugh at him for it, he would not praise himselfe;
so if a fool had a good neighbour to tell him of his folly, and to laugh At him for it, he would not praise himself;
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so he that praiseth hmselfe, it is certaine he hath ill neighbours:
so he that Praiseth hmselfe, it is certain he hath ill neighbours:
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so the reason why men are well conceited of themselves, is because they have ill neighbours;
so the reason why men Are well conceited of themselves, is Because they have ill neighbours;
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they think they are honest, and so do their neighbours;
they think they Are honest, and so do their neighbours;
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but now if a drunkard could go nowhere but that every one would tell him that he were a hellhound, he would not be drunk;
but now if a drunkard could go nowhere but that every one would tell him that he were a hellhound, he would not be drunk;
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but an ill neighbour he tels him he need not feare, by the grace of God he shall do well enough, he is a good Christian;
but an ill neighbour he tells him he need not Fear, by the grace of God he shall do well enough, he is a good Christian;
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and hence it is that when fooles are not answered according to theit folly, that they are conceited of themselves;
and hence it is that when Fools Are not answered according to theit folly, that they Are conceited of themselves;
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when men are soothed up, others thinke well of them, and they also think their owne cases good;
when men Are soothed up, Others think well of them, and they also think their own cases good;
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for say they, if I were not a good Christian, such and such would not be acquainted with me.
for say they, if I were not a good Christian, such and such would not be acquainted with me.
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Fourthly and lastly, becuase the Lord delivers many up to the spirit of slumber, Rom. 11. 8. Black poppy seed will cast a man into such a sleep as that his eyes shall be broad open, and yet he not see;
Fourthly and lastly, becuase the Lord delivers many up to the Spirit of slumber, Rom. 11. 8. Black poppy seed will cast a man into such a sleep as that his eyes shall be broad open, and yet he not see;
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so the Lord hath cast men into a slumber like a man betweene sleeping and waking;
so the Lord hath cast men into a slumber like a man between sleeping and waking;
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of all sleep none like to slumber, because it is full of imaginations;
of all sleep none like to slumber, Because it is full of Imaginations;
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never is a man so full of dreams as then when he is in a slumber.
never is a man so full of dreams as then when he is in a slumber.
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If a man were a drunkard and in the deep of all evill, and luld in the deep sea of security, he could not be so well conceited;
If a man were a drunkard and in the deep of all evil, and lulled in the deep sea of security, he could not be so well conceited;
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but now that his eyes are halfe open, halfe shut, halfe awake, halfe asleepe, halfe out, halfe in, he thinkes his repentance is good, his case good,
but now that his eyes Are half open, half shut, half awake, half asleep, half out, half in, he thinks his Repentance is good, his case good,
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and he hopes he shall find mercie at the hands of God, as well as the best Puritan in the parish;
and he hope's he shall find mercy At the hands of God, as well as the best Puritan in the parish;
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they are like the dreamer (as Iosephs brethren termed him) singular, in Hebrew the Master Dreamer; they dreame they shall have mercie,
they Are like the dreamer (as Joseph's brothers termed him) singular, in Hebrew the Master Dreamer; they dream they shall have mercy,
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and they shall not be damned, these men are in a slumber, they have eyes and see not, &c. Esay. 28. they see the judgement of God, but perceive it not.
and they shall not be damned, these men Are in a slumber, they have eyes and see not, etc. Isaiah. 28. they see the judgement of God, but perceive it not.
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Consider what a wofull case these men are in, and how the Scripture calls this selfe-conceit.
Consider what a woeful case these men Are in, and how the Scripture calls this Self-conceit.
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First, it calls it nothing but a thinking; if a man think himselfe to be something, he is nothing. Gal. 6. 3. to think thy self a Christian, is a vain thought.
First, it calls it nothing but a thinking; if a man think himself to be something, he is nothing. Gal. 6. 3. to think thy self a Christian, is a vain Thought.
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2. The Scripture calls it superstition; what a vaine thing it is for a man to be a supposing? they suppose they shall goe to heaven, they suppose they are better then others, better then those on whom the Tower of Siloam fell;
2. The Scripture calls it Superstition; what a vain thing it is for a man to be a supposing? they suppose they shall go to heaven, they suppose they Are better then Others, better then those on whom the Tower of Siloam fell;
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and so many suppose they are not in the gall of bitternesse not in the band of iniquity.
and so many suppose they Are not in the Gall of bitterness not in the band of iniquity.
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Thirdly, it calls them shaddowes; they walk in a vain shew Psal. 39. 6. viz. their repentance shewes as if it were good repentance.
Thirdly, it calls them shadows; they walk in a vain show Psalm 39. 6. viz. their Repentance shows as if it were good Repentance.
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They can speak lowly, there is a shew that they are humble.
They can speak lowly, there is a show that they Are humble.
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Man walks in vain shew, like a Tradesman who hath abundance of things which he makes shew of,
Man walks in vain show, like a Tradesman who hath abundance of things which he makes show of,
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yet are none of his own; so hee talkes of grace which was never his own.
yet Are none of his own; so he talks of grace which was never his own.
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Fourthly, it calls them imaginations, Acts 4. Fifthly, it calls them appearances, Matth. 6. 16. So men appeare all at a Sermon,
Fourthly, it calls them Imaginations, Acts 4. Fifthly, it calls them appearances, Matthew 6. 16. So men appear all At a Sermon,
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but their hearts never lie down before the Word, there are nothing but seemings, 1 Cor. 3. Thus you may think your selves or suppose your selves to be in good case,
but their hearts never lie down before the Word, there Are nothing but seemings, 1 Cor. 3. Thus you may think your selves or suppose your selves to be in good case,
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when as it were better thou didst appeare to be a hell-hound then a Christian, and not be so indeed;
when as it were better thou didst appear to be a hellhound then a Christian, and not be so indeed;
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for then there were some hope that thou wouldst look out.
for then there were Some hope that thou Wouldst look out.
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If a man be sick, yet if he seem to be well, none will look out for him as they would doe if he seemed to be sick indeed;
If a man be sick, yet if he seem to be well, none will look out for him as they would do if he seemed to be sick indeed;
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and therefore this is the most dangerous sicknesse;
and Therefore this is the most dangerous sickness;
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so if men did seem to be damned wretches, that they were borne and continue in sin,
so if men did seem to be damned wretches, that they were born and continue in since,
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and when they dye they must be damned, if men feared thus, they would look out.
and when they die they must be damned, if men feared thus, they would look out.
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Secondly, consider so long as thou art well conceited of thy self, Christ hath no commission to call thee;
Secondly, Consider so long as thou art well conceited of thy self, christ hath no commission to call thee;
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and Christ will doe nothing but what he hath commission to doe, he will not runne into a Praemunire; Christ doth protest to all the world that hee hath no commission from his Father for such;
and christ will do nothing but what he hath commission to do, he will not run into a Praemunire; christ does protest to all the world that he hath no commission from his Father for such;
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I am not came to call the righteous, &c. Matth. 9. 3. viz. those that are righteous in their owne esteeme and thoughts, but are not;I am not Come to call the righteous, etc. Matthew 9. 3. viz. those that Are righteous in their own esteem and thoughts, but Are not;
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if a man tell them that they are fitter for hell then for heaven, they are better-conceited of themselves then so;
if a man tell them that they Are fitter for hell then for heaven, they Are better-conceited of themselves then so;
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if a man tell them for all their profession they may be hell-hounds, yet they conceit better of their profession then so;
if a man tell them for all their profession they may be hellhounds, yet they conceit better of their profession then so;
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now then consider what a case thou art in, if thou bee out of Christs road.
now then Consider what a case thou art in, if thou be out of Christ road.
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Thirdly, as Christ hath no commission, so he is glad he hath not, and he gives thanks to his Father that he put him not into commission, I thank thee O Father, &c. Luke 10. 21. q. d.
Thirdly, as christ hath no commission, so he is glad he hath not, and he gives thanks to his Father that he put him not into commission, I thank thee Oh Father, etc. Lycia 10. 21. q. worser.
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thou dost not convert those that are self-conceited, those that think they shall not be damned, such as conceit that they need no summons, that are righteous enough;
thou dost not convert those that Are self-conceited, those that think they shall not be damned, such as conceit that they need no summons, that Are righteous enough;
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Father, I am glad of it, &c. and it is said there that Jesus rejoyced, &c. I rather rejoyce that thou hast sent me to poor souls, such as are the off-scouring of the world, &c. but he that is selfe-conceited, is wiser forsooth then so;
Father, I am glad of it, etc. and it is said there that jesus rejoiced, etc. I rather rejoice that thou hast sent me to poor Souls, such as Are the offscouring of the world, etc. but he that is selfe-conceited, is Wiser forsooth then so;
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Christ tels thee that thou must take up his crosse;
christ tells thee that thou must take up his cross;
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but thou thinkest that thou hast more wit, thou canst goe a wiser way to worke;
but thou Thinkest that thou hast more wit, thou Canst go a Wiser Way to work;
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thou hast an easier way to heaven, thou wilt none of the Crosse;
thou hast an Easier Way to heaven, thou wilt none of the Cross;
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and I tell thee then that Christ will none of thee, but he wIll be glad to see thee damned.
and I tell thee then that christ will none of thee, but he wIll be glad to see thee damned.
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Fourthly and lastly, he is in the broad way to hell that is selfe-conceited; there be many wayes to hell;
Fourthly and lastly, he is in the broad Way to hell that is selfe-conceited; there be many ways to hell;
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the covetous goes one way, the Drunkard goes another, there are a thousand wayes to hell;
the covetous Goes one Way, the Drunkard Goes Another, there Are a thousand ways to hell;
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though there by sundry wayes to hell, yet they all meet in selfe-conceit, there is the broad high way where all meet;
though there by sundry ways to hell, yet they all meet in Self-conceit, there is the broad high Way where all meet;
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selfe-conceit is not only the way to hell, but it is the broad way where all wayes meet.Self-conceit is not only the Way to hell, but it is the broad Way where all ways meet.
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There is a way (saith the wise man) that seems right, &c. Prov. 14. 12 but the end of it is death; There is a Way (Says the wise man) that seems right, etc. Curae 14. 12 but the end of it is death;
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there is the wages, there all the wayes meet. Oh then examine your selves. I should give you signes and tokens to make it appeare unto you;
there is the wages, there all the ways meet. O then examine your selves. I should give you Signs and tokens to make it appear unto you;
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but the time will not give me leave. I will only name one or two. That man that selfe-sweares, is conceited of himselfe, that is one signe;
but the time will not give me leave. I will only name one or two. That man that selfe-sweares, is conceited of himself, that is one Signen;
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As I am an honest man, As God shall help me, by my faith and troth,
As I am an honest man, As God shall help me, by my faith and troth,
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As I looke that the Lord should save my soule, &c. these men are highly conceited of themselves, they think that their salvation is sure,
As I look that the Lord should save my soul, etc. these men Are highly conceited of themselves, they think that their salvation is sure,
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yea so sure that that they may sweare by it, but these are devillish and damnable selfe-conceits;
yea so sure that that they may swear by it, but these Are devilish and damnable self-conceits;
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it is Gods prerogative only tr sweare by himself, Heb. 6. l3, 14. I speak this because I know it is a common practise among men,
it is God's prerogative only Tr swear by himself, Hebrew 6. l3, 14. I speak this Because I know it is a Common practice among men,
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and a hellish brand of a cursed self-conceited man.
and a hellish brand of a cursed self-conceited man.
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THE EFFICACIE Of Importunate PRAYER In two SERMONS.
THE EFFICACY Of Importunate PRAYER In two SERMONS.
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BY That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
BY That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
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Printed at London by T. R. and E. M. for John Stafford, and are to be sold at his house in Brides Church-yard. 1647.
Printed At London by T. R. and E. M. for John Stafford, and Are to be sold At his house in Brides Churchyard. 1647.
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THE EFFICACIE OF Importunate Prayer. LUKE 11. 9. Ask, and it shall be given unto you; Seek, and you shall find;
THE EFFICACY OF Importunate Prayer. LUKE 11. 9. Ask, and it shall be given unto you; Seek, and you shall find;
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Knock, and it shall be opened unto you.
Knock, and it shall be opened unto you.
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OUr Saviour CHRIST being demanded by one of his Disciples, how they should pray; He here teaches them these two things.
OUr Saviour CHRIST being demanded by one of his Disciples, how they should pray; He Here Teaches them these two things.
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First, a Platform of prayer, in the 2. 3. 4. verses;
First, a Platform of prayer, in the 2. 3. 4. Verses;
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Say, Our father, &c. Secondly, he teaches them the importunity of Prayer, which he sets forth by the similitude of a man who having a guest come to him at midnight,
Say, Our father, etc. Secondly, he Teaches them the importunity of Prayer, which he sets forth by the similitude of a man who having a guest come to him At midnight,
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and had nothing to set before him, he went to his friend to intreat him to lend him three loaves,
and had nothing to Set before him, he went to his friend to entreat him to lend him three loaves,
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and at the first he nakedly intre•ts, Lend me three loaves: The door is shut, sayes his friend, and I cannot open it now.
and At the First he nakedly intre•ts, Lend me three loaves: The door is shut, Says his friend, and I cannot open it now.
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Secondly, he falls to intreat and to beseech him to do him this favour, He had a guest come to him,
Secondly, he falls to entreat and to beseech him to do him this favour, He had a guest come to him,
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and he knew not what to do:
and he knew not what to do:
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Why, 'tis midnight, sayes he, is there no other time to come but now? Thirdly, he begins to knock, he must needs have them,
Why, it's midnight, Says he, is there no other time to come but now? Thirdly, he begins to knock, he must needs have them,
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though it beat an unreasonable hour. Why, I tell you I am in bed. Then he intreats him as a friend.
though it beatrice an unreasonable hour. Why, I tell you I am in Bed. Then he intreats him as a friend.
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Friend me no friends, sayes he again. Yet the man would not leave knocking:
Friend me no Friends, Says he again. Yet the man would not leave knocking:
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at last with much adoe the man rises, saying, Will you never be answered? and he lends him three loaves,
At last with much ado the man rises, saying, Will you never be answered? and he lends him three loaves,
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because of his importunity. Now, saith our Saviour, I say unto you, though he would not give him as a friend,
Because of his importunity. Now, Says our Saviour, I say unto you, though he would not give him as a friend,
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yet because of his importunity he will. The similitude is this: Thou art that man, oh Christian soul, this guest is thy self:yet Because of his importunity he will. The similitude is this: Thou art that man, o Christian soul, this guest is thy self:
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Now then come home to thy self with the Prodigall, who when he was come to himself, goes to his father and friend. This friend is Christ, that thou art to pray unto;
Now then come home to thy self with the Prodigal, who when he was come to himself, Goes to his father and friend. This friend is christ, that thou art to pray unto;
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these three loaves are grace, mercy, and peace: These thou art to pray for;
these three loaves Are grace, mercy, and peace: These thou art to pray for;
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it may be Christ answereth thee in thy conscience, It is midnight, thou commest too late, there is no mercy for thee.
it may be christ Answers thee in thy conscience, It is midnight, thou Comest too late, there is no mercy for thee.
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The soul prayes still, Oh Lord awaken and help me:
The soul prays still, O Lord awaken and help me:
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it may be the Lord will answer thee by terror in thy soul, The door of mercy is shut, thou shouldest have come rather.
it may be the Lord will answer thee by terror in thy soul, The door of mercy is shut, thou Shouldst have come rather.
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Yet Lord, open unto me, sayes the soul: Nay, saith the Lord, all my children have mercy already;
Yet Lord, open unto me, Says the soul: Nay, Says the Lord, all my children have mercy already;
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now mercy is asleep, I have converted them already;
now mercy is asleep, I have converted them already;
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they came in due season, thou commest at midnight, there is no mercy for such a hell-hound as thou art.
they Come in due season, thou Comest At midnight, there is no mercy for such a hellhound as thou art.
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Up Lord, have mercy on me, sayes the poor soule, and look on me, &c. Look me no looks, saith the Lord;
Up Lord, have mercy on me, Says the poor soul, and look on me, etc. Look me no looks, Says the Lord;
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I came to save the lost sheep of the house of Israel: there was a time when I would have converted thee, when I called unto thee early and late:
I Come to save the lost sheep of the house of Israel: there was a time when I would have converted thee, when I called unto thee early and late:
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But now I am asleep, and my mercy is asleep, it hath been awake as long as it could well hold open its eyes;
But now I am asleep, and my mercy is asleep, it hath been awake as long as it could well hold open its eyes;
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and commest thou now? Oh the soul cries still, and will never give over: if mercy be to be had at the throne of grace, he will have it.
and Comest thou now? O the soul cries still, and will never give over: if mercy be to be had At the throne of grace, he will have it.
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Even as a begger being at a gentlemans door, they bidding him be gone, there is nothing to be had:
Even as a beggar being At a gentleman's door, they bidding him be gone, there is nothing to be had:
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nay, sayes the begger, I will not be gone, here is something to be had, and I will have something, or else I will die at the door:
nay, Says the beggar, I will not be gone, Here is something to be had, and I will have something, or Else I will die At the door:
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The gentleman hearing him say so, thinks it would be a shame for if him if he should die at his door, and gives him somewhat:
The gentleman hearing him say so, thinks it would be a shame for if him if he should die At his door, and gives him somewhat:
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So when the soul is thus importunate, because of importunity it shall be granted. Verily I say unto you, if you thus aske, it shall be given unto you.
So when the soul is thus importunate, Because of importunity it shall be granted. Verily I say unto you, if you thus ask, it shall be given unto you.
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These words contain in them the main duty of importunate prayer.
These words contain in them the main duty of importunate prayer.
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Ask; if asking will not serve turn, seek; if seeking will not serve turn, then knock: try all meanes.Ask; if asking will not serve turn, seek; if seeking will not serve turn, then knock: try all means.
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Another parable our Saviour put forth, Luke 18. 1, 2. that men ought alwaies to pray, and not to faint.
another parable our Saviour put forth, Lycia 18. 1, 2. that men ought always to pray, and not to faint.
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There was a poor woman wronged by her adversary, and there was no Judge to right her but a wicked one,
There was a poor woman wronged by her adversary, and there was no Judge to right her but a wicked one,
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so that she had but poor hopes; yet she resolves to go, or else she shall be undone;
so that she had but poor hope's; yet she resolves to go, or Else she shall be undone;
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therefore if she perish, she will perish at his feet. He cals her all to nought.
Therefore if she perish, she will perish At his feet. He calls her all to nought.
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Oh, for Gods sake help me, sayes she. I care not for God nor man, says the Judge:
O, for God's sake help me, Says she. I care not for God nor man, Says the Judge:
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Nay, good my Lord, saith the woman.
Nay, good my Lord, Says the woman.
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The Judge seeing her thus importunate, said, I shall be troubled with her if I do her not justice.
The Judge seeing her thus importunate, said, I shall be troubled with her if I do her not Justice.
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How much more (saith the text) shall not God avenge his elect that cry day and night? How much more (Says the text) shall not God avenge his elect that cry day and night?
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obj. But some man may demand, what is importunate prayer? Object. But Some man may demand, what is importunate prayer?
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Ans. I answer, it is a restlesse prayer, which will take no nay, nor contumelious repulse,Ans. I answer, it is a restless prayer, which will take no nay, nor contumelious repulse,
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but is in a holy manner impudent untill it speed; and there are in it foure things:
but is in a holy manner impudent until it speed; and there Are in it foure things:
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First, it is restlesse: he that is importunate, cannot rest till he speed in his suit before God:
First, it is restless: he that is importunate, cannot rest till he speed in his suit before God:
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as the poor woman of Canaan, she sought the Lord God of heaven and earth, (she was of the cursed stock of Cham whom the Lord commanded to destroy;
as the poor woman of Canaan, she sought the Lord God of heaven and earth, (she was of the cursed stock of Cham whom the Lord commanded to destroy;
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yet she repented, and became of the faith of Abraham ) to see if the Lord would own her:
yet she repented, and became of the faith of Abraham) to see if the Lord would own her:
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but the Lord seemed to reject her, and suffer'd the devil to possesse her daughter.
but the Lord seemed to reject her, and suffered the Devil to possess her daughter.
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Now, what, might not this poor woman think she had made a sorry change of religion, seeing that God the author of of it would not own her,
Now, what, might not this poor woman think she had made a sorry change of Religion, seeing that God the author of of it would not own her,
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but suffered the devil to possesse her daughter.
but suffered the Devil to possess her daughter.
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But see the importunity of this woman, she would not be quiet untill she had found Christ, Mark 7. 24, 25. Christ could not be hid.
But see the importunity of this woman, she would not be quiet until she had found christ, Mark 7. 24, 25. christ could not be hid.
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No? What, could he not hide himself in some corner? No, no, thinks she, there is a Christ,
No? What, could he not hide himself in Some corner? No, no, thinks she, there is a christ,
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and if he be to be had under the cope of heaven, I will have him.
and if he be to be had under the cope of heaven, I will have him.
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Even so it is with the soul that is importunate in prayer, it is restlesse.
Even so it is with the soul that is importunate in prayer, it is restless.
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What if Christ do hide himself in the Word, &c. and will not owne a poor soule;
What if christ do hide himself in the Word, etc. and will not own a poor soul;
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yet the poor soule knowes there is a Christ, and if he be to be found in the whole world, he will have him:
yet the poor soul knows there is a christ, and if he be to be found in the Whole world, he will have him:
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I will, saith he, turn over all duties, I will go to all the Ministers that are neer, I will use all the means. Now Christ cannot be hid from such a soule that is thus importunate.
I will, Says he, turn over all duties, I will go to all the Ministers that Are near, I will use all the means. Now christ cannot be hid from such a soul that is thus importunate.
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Now as it is a Prayer that will take no nay, so first it will take no privative nay of silence;
Now as it is a Prayer that will take no nay, so First it will take no privative nay of silence;
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Secondly, no positive nay of denial. First, no positive nay of silence: A man that is importunate in prayer, must and will have some answer;
Secondly, no positive nay of denial. First, no positive nay of silence: A man that is importunate in prayer, must and will have Some answer;
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he is not like Baals Priests, that could get no answer, 1 King. 18. 26. nor like wicked men that pray in their pewes, they know not what, nor whether God hears them or no:
he is not like Baal's Priests, that could get no answer, 1 King. 18. 26. nor like wicked men that pray in their pews, they know not what, nor whither God hears them or not:
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but an importunate prayer will have an answer, like the woman of Canaan: Have mercy on me O Lord (said she);
but an importunate prayer will have an answer, like the woman of Canaan: Have mercy on me Oh Lord (said she);
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but Christ answered not a word. Hath she done then? No, she cries so much the more;
but christ answered not a word. Hath she done then? No, she cries so much the more;
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Have mercy on me ô Lord: yea she was so importunate, that his Disciples were ashamed to heare her;Have mercy on me o Lord: yea she was so importunate, that his Disciples were ashamed to hear her;
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yet she cryed, Have mercy on my daughter;
yet she cried, Have mercy on my daughter;
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the devil hath my daughter, and misery will have me, unlesse thou with have mercy on us.
the Devil hath my daughter, and misery will have me, unless thou with have mercy on us.
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Christ answered her never a word.
christ answered her never a word.
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It was much trouble to her to have her daughter vext with a devil ▪ but this troubled her much more, that Christ in whom all her hopes was, would not hear her, nor lend her one look.
It was much trouble to her to have her daughter vexed with a Devil ▪ but this troubled her much more, that christ in whom all her hope's was, would not hear her, nor lend her one look.
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What? might she think, Is this the mercifull Saviour, that is so full of pitty and compassion? Is this he that hath made proclamation to all the world, saying, Come unto me all ye that are weary,
What? might she think, Is this the merciful Saviour, that is so full of pity and compassion? Is this he that hath made proclamation to all the world, saying, Come unto me all you that Are weary,
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& c? and I am tyred and wearied by reason of the devil that possesses my daughter &c. yet he regards me not. Thus she might have said:& c? and I am tired and wearied by reason of the Devil that Possesses my daughter etc. yet he regards me not. Thus she might have said:
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yet these discouragements could not put her off, but she cried so much the more, yea so that the Apostles were ashamed that Christ should let her stand on that fashion;
yet these discouragements could not put her off, but she cried so much the more, yea so that the Apostles were ashamed that christ should let her stand on that fashion;
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yet she stood it out, and prevailed. Secondly, it will taken no 〈 ◊ 〉 of denial:
yet she stood it out, and prevailed. Secondly, it will taken no 〈 ◊ 〉 of denial:
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For when she had an 〈 ◊ 〉, and that flat against her, it was like bellowes to the fire, she was to much the more inflamed, she doubles her forces, Have mercy on me ô Lord, &c. Christ put her off with a denial, I am not sent but to the lost sheep of the house of Israel;
For when she had an 〈 ◊ 〉, and that flat against her, it was like bellows to the fire, she was to much the more inflamed, she doubles her forces, Have mercy on me o Lord, etc. christ put her off with a denial, I am not sent but to the lost sheep of the house of Israel;
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I come for sheep, not for goats; you are of the Canaanites, on whom I have set a brand of damnation, a servant of servants, a slave of hell and darknesse:
I come for sheep, not for Goats; you Are of the Canaanites, on whom I have Set a brand of damnation, a servant of Servants, a slave of hell and darkness:
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These are all of your blood;
These Are all of your blood;
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but I come to save them of the house of Israel. But the denial of an importunate soul is like the stop in a passage of water;
but I come to save them of the house of Israel. But the denial of an importunate soul is like the stop in a passage of water;
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the more it is stopt, the more violent it is: so this poor woman is so much the more eager with Christ;
the more it is stopped, the more violent it is: so this poor woman is so much the more eager with christ;
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she did but crie before, now she worships him, vers. 24. 25. as if she should have said, Lord help me now, I am one of thy lost sheep; I confesse I am a Canaanite, I am of that damned blood; yet Lord help me;
she did but cry before, now she worships him, vers. 24. 25. as if she should have said, Lord help me now, I am one of thy lost sheep; I confess I am a Canaanite, I am of that damned blood; yet Lord help me;
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I am perswaded that thou canst take a course whereby to help me, Thou canst cast some mercy on a Canaanite.
I am persuaded that thou Canst take a course whereby to help me, Thou Canst cast Some mercy on a Canaanite.
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Thus you see, an importunate soul will toke no denial, but will renew its forces at the Throne of grace.
Thus you see, an importunate soul will took no denial, but will renew its forces At the Throne of grace.
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Thirdly, an importunate prayer will take no contumelious repulse; suppose God should answere never a syllable of thy prayer, yet thou wilt pray;
Thirdly, an importunate prayer will take no contumelious repulse; suppose God should answer never a syllable of thy prayer, yet thou wilt pray;
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suppose he doe answer, and that against thee, yet still thou wilt pray, Nay suppose he call thee all to nought making thy conscience tell thee of all thy sins and abominations, making thee think that heaven is shut up against thee,
suppose he do answer, and that against thee, yet still thou wilt pray, Nay suppose he call thee all to nought making thy conscience tell thee of all thy Sins and abominations, making thee think that heaven is shut up against thee,
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and God hath shut his eares, calling thee Dog, hell-hound, and wretch, &c. yet nothing can breake thee off if thou be importunate indeed.
and God hath shut his ears, calling thee Dog, hellhound, and wretch, etc. yet nothing can break thee off if thou be importunate indeed.
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So this woman was not beaten off with Christ sending the Devill into her Daughter, nor with Christ hiding himselfe when she sought him;
So this woman was not beaten off with christ sending the devil into her Daughter, nor with christ hiding himself when she sought him;
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nor with Christs answering never a word, nor with the Apostles frumps, nor with his denyall,
nor with Christ answering never a word, nor with the Apostles frumps, nor with his denial,
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nor contumelious repulse, for he called her dog, vers. 26. Hence dog, I had as lieve fling my mercy on a dog, as on thee.
nor contumelious repulse, for he called her dog, vers. 26. Hence dog, I had as lieve fling my mercy on a dog, as on thee.
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What creature but an importunate one, could have gone so far? But see here the nature of importunity, it gets within Christ and takes advantage:
What creature but an importunate one, could have gone so Far? But see Here the nature of importunity, it gets within christ and Takes advantage:
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she confest the cause, saying, Truth Lord, thou hast hit me right, I am a dog, or a wicked woman;
she confessed the cause, saying, Truth Lord, thou hast hit me right, I am a dog, or a wicked woman;
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let me then have the priviledges that dogs have;
let me then have the privileges that Dogs have;
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though dogs may not be equal with children at the table, yet they may wait under the table:
though Dogs may not be equal with children At the table, yet they may wait under the table:
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I acknowledge that thy children are so plentifully fed, that some crummes fall from the table,
I acknowledge that thy children Are so plentifully fed, that Some crumbs fallen from the table,
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therefore let me have the priviledge of a dog.
Therefore let me have the privilege of a dog.
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Naaman the Syrian was a dog, as well as I; Rahab the harlot was a dog,Naaman the Syrian was a dog, as well as I; Rahab the harlot was a dog,
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as well as I; Ruth a dog, as well as I; yet these got crummes: truth Lord, I am a dog, yet thy mercy can metamorphise a dog:
as well as I; Ruth a dog, as well as I; yet these god crumbs: truth Lord, I am a dog, yet thy mercy can Metamorphize a dog:
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Of these stones thou canst raise children to Abraham. Thus it is with an importunate soul;
Of these stones thou Canst raise children to Abraham. Thus it is with an importunate soul;
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though God call it all to naught, and cast all ignominious terms upon it, as, I had as lief thou shouldest offer me swines blood,
though God call it all to nought, and cast all ignominious terms upon it, as, I had as lief thou Shouldst offer me Swine blood,
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as to speak in my hearing; yet if thou be importunate, thou wilt beare any contumelious repulse.
as to speak in my hearing; yet if thou be importunate, thou wilt bear any contumelious repulse.
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Fourthly, an importunate prayer is in an holy manner:
Fourthly, an importunate prayer is in an holy manner:
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And as an impudent begger that is needy, counts it no manners to hold his peace from begging, although he be bidden;
And as an impudent beggar that is needy, counts it not manners to hold his peace from begging, although he be bidden;
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Or as a poor petitioner to the King, the King bids him hold his peace, yet he will not, but still he goes on:
Or as a poor petitioner to the King, the King bids him hold his peace, yet he will not, but still he Goes on:
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The officers say, Thou filthy fellow, wilt thou never have done? dost thou not see that the King is angry? Yet he still cries, Help me Lord, ô King.
The Officers say, Thou filthy fellow, wilt thou never have done? dost thou not see that the King is angry? Yet he still cries, Help me Lord, o King.
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So the Canaanitish woman, or an Importunate prayer, is an impudent prayer, yet in a holy manner.
So the Canaanitish woman, or an Importunate prayer, is an impudent prayer, yet in a holy manner.
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I remember a story of a poor woman in Essex condemned to die: she falls to crying and screeching, as if she meant to pierce the heavens;
I Remember a story of a poor woman in Essex condemned to die: she falls to crying and screeching, as if she meant to pierce the heavens;
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the Judge and those on the bench bid her hold her peace:
the Judge and those on the bench bid her hold her peace:
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O my Lord, said she, it is for my life I beg, I beseech you, it is for my life. So when a soul comes before God,
Oh my Lord, said she, it is for my life I beg, I beseech you, it is for my life. So when a soul comes before God,
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and begs for mercy, he must consider that it is for his life, O Lord it is for my life.
and begs for mercy, he must Consider that it is for his life, Oh Lord it is for my life.
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Now though the Lord will not answer, and though he call the soul all to nought, letting it go up and down with a heavy heart;
Now though the Lord will not answer, and though he call the soul all to nought, letting it go up and down with a heavy heart;
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yet the soul crying out, 'Tis for my life;
yet the soul crying out, It's for my life;
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if I must go to hell, I will go to hell from the throne of grace, weeping and wailing for my sinnes,
if I must go to hell, I will go to hell from the throne of grace, weeping and wailing for my Sins,
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and catching hold on the horns of the altar: this soul shall find mercy.
and catching hold on the horns of the altar: this soul shall find mercy.
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I have wondered at the story in the 5. chapter of Luke, it is a strange passage, where this godly kind of impudencie was seen.
I have wondered At the story in the 5. chapter of Lycia, it is a strange passage, where this godly kind of impudency was seen.
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Our Saviour Christ was preaching in the house to the people, and there was a poor man that could not tell how to come to Christ;
Our Saviour christ was preaching in the house to the people, and there was a poor man that could not tell how to come to christ;
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so the poor man got some to lift him up to the top of the house,
so the poor man god Some to lift him up to the top of the house,
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and to untile it, and so to let him down;
and to untile it, and so to let him down;
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now the rubbish could not choose but fall either on Christs head, or on the heads of some of his hearers;
now the rubbish could not choose but fallen either on Christ head, or on the Heads of Some of his hearers;
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Was not this impudent action? could not this man have stayed untill the sermon had been ended? But importunity hath no manners:
Was not this impudent actium? could not this man have stayed until the sermon had been ended? But importunity hath no manners:
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And although he did interrupt Christ, yet Christ asked him not why he did so, but sayes, Man, be of good comfort, thy sins be forgiven thee.
And although he did interrupt christ, yet christ asked him not why he did so, but Says, Man, be of good Comfort, thy Sins be forgiven thee.
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Let us therefore come with boldnesse unto the Throne of grace, Heb. 4. 16. with freedom to talk any thing;
Let us Therefore come with boldness unto the Throne of grace, Hebrew 4. 16. with freedom to talk any thing;
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Not as if God had given us leave to be irreverent, but as to a loving generous man, of whom we use to say, He is so kinde, you may say any thing unto him;
Not as if God had given us leave to be irreverent, but as to a loving generous man, of whom we use to say, He is so kind, you may say any thing unto him;
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come to him at dinner, he will rise up and hear you, or what businesse soever he be about, yet he will hear you.
come to him At dinner, he will rise up and hear you, or what business soever he be about, yet he will hear you.
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Even so it is with God:
Even so it is with God:
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he is such a God that all poor souls may be bold before him to speak what they will, they may lay open their cases, and shew their estates.
he is such a God that all poor Souls may be bold before him to speak what they will, they may lay open their cases, and show their estates.
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Now when soules come boldly, and give the Lord no rest till he establish them, Esai. 62. 7. then saith God,
Now when Souls come boldly, and give the Lord no rest till he establish them, Isaiah. 62. 7. then Says God,
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How now, cannot I be at rest for you? &c. This holy kind of impudencie is in prayer,
How now, cannot I be At rest for you? etc. This holy kind of impudency is in prayer,
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and it will give the Lord no rest. Reasons why wee must seek importunately, are three.
and it will give the Lord no rest. Reasons why we must seek importunately, Are three.
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First, in regard of Gods majesty, he loves to be sought unto, and it is fit he should be sought unto.
First, in regard of God's majesty, he loves to be sought unto, and it is fit he should be sought unto.
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Among men, we account it a matter of too much statelinesse to be much intreated; and we use to say he loves to bee intreated;
Among men, we account it a matter of too much stateliness to be much entreated; and we use to say he loves to be entreated;
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this is a fault among men;
this is a fault among men;
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yet for all this, Quis vestrum, &c. as Seneca speaks, what man of us can be content to be but once,
yet for all this, Quis Vestrum, etc. as Senecca speaks, what man of us can be content to be but once,
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or sleightly entreated? when a man comes to intreat a kindnesse of a man there is Ifing and Anding and shall I, &c. nothing but importunitie can get a kindnesse of a man;
or slightly entreated? when a man comes to entreat a kindness of a man there is Ifing and Anding and shall I, etc. nothing but importunity can get a kindness of a man;
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and this is a sinne among men, because men are bound to doe good; but the Lord is not bound to us.
and this is a sin among men, Because men Are bound to do good; but the Lord is not bound to us.
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If we sinne, he is not bound to pardon us therefore;
If we sin, he is not bound to pardon us Therefore;
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the Lord being a God of majesty, lookes to be sought unto of us for his mercie,
the Lord being a God of majesty, looks to be sought unto of us for his mercy,
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and he lookes that wee should be importunate;
and he looks that we should be importunate;
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and hence it is that God saith I will give you a new heart, Ezechiel 36. I will vouchsafe you all these favours,
and hence it is that God Says I will give you a new heart, Ezechiel 36. I will vouchsafe you all these favours,
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yet I will look to be inquired for of you. verse 76. I will look that they shall send to me for these things.
yet I will look to be inquired for of you. verse 76. I will look that they shall send to me for these things.
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Suppose a man should need a 1000 pound;
Suppose a man should need a 1000 pound;
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What, saith the gentleman, doth he think a Thousand pound is nothing? I will have good security for it.
What, Says the gentleman, does he think a Thousand pound is nothing? I will have good security for it.
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So when we come for such high mercies as these, for such infinite compassions; these are somewhat, and God looks to be sought unto for them;
So when we come for such high Mercies as these, for such infinite compassions; these Are somewhat, and God looks to be sought unto for them;
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and Christ the son of God is a great heire, and those that are faulters to him, must be importunate with him,
and christ the son of God is a great heir, and those that Are falters to him, must be importunate with him,
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if they mean to be at peace with him.
if they mean to be At peace with him.
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If one will marry a rich heir, who hath all the preferment & dignity that the country can afford, he looks to be well sued unto.
If one will marry a rich heir, who hath all the preferment & dignity that the country can afford, he looks to be well sued unto.
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So the Lord Jesus is a great heire, heire of the whole world;
So the Lord jesus is a great heir, heir of the Whole world;
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if thou goest to be married unto him, thou must sue unto him, and he looks for prayer, he loves to heare his children crie:
if thou goest to be married unto him, thou must sue unto him, and he looks for prayer, he loves to hear his children cry:
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this is one of his titles, though he be a God, yet he is the hearer of prayer, Psal. 65. 2. Again, we have wronged his Majestie.
this is one of his titles, though he be a God, yet he is the hearer of prayer, Psalm 65. 2. Again, we have wronged his Majesty.
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Suppose thy servant wrong thee, thou wilt say thou wilt pardon him, but first thou wilt make him humble himself unto thee, he shall & must know that be hath wronged a good master:
Suppose thy servant wrong thee, thou wilt say thou wilt pardon him, but First thou wilt make him humble himself unto thee, he shall & must know that be hath wronged a good master:
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So God is willing to pardon thee, but yet he will make thy bowels know that thou hast sinned against a good God;
So God is willing to pardon thee, but yet he will make thy bowels know that thou hast sinned against a good God;
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he will make it appeare by thy prayer, he will make thy spirit melt, he will fill thy face with shame and confusion, he will make thee know what a patient God thou hast rebelled against,
he will make it appear by thy prayer, he will make thy Spirit melt, he will fill thy face with shame and confusion, he will make thee know what a patient God thou hast rebelled against,
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or else the Lord will never pardon thee.
or Else the Lord will never pardon thee.
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Doest thou think to pacifie God with a lazie prayer, with comming to Church and saying, Have mercy upon me, most merciful Father? Doest thou think that the Lord will have mercy upon thee for this? No, no, he may send thee quick to hell for all this;
Dost thou think to pacify God with a lazy prayer, with coming to Church and saying, Have mercy upon me, most merciful Father? Dost thou think that the Lord will have mercy upon thee for this? No, no, he may send thee quick to hell for all this;
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he will make thee cry and cry again with groans;
he will make thee cry and cry again with groans;
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he will make thee cry out and pray on another gates fashion, and he will make the soveraignty of his mercy to be seen in thy salvation:
he will make thee cry out and pray on Another gates fashion, and he will make the sovereignty of his mercy to be seen in thy salvation:
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therefore in regard of Gods majesty, he loves men should be importunate.
Therefore in regard of God's majesty, he loves men should be importunate.
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Secondly, in regard of Gods mercy; it is a disgrace for Mercy to be begged frigidly; 'tis a disgrace to Gods bounty,
Secondly, in regard of God's mercy; it is a disgrace for Mercy to be begged frigidly; it's a disgrace to God's bounty,
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for a man to beg it with lukewarm importunity.
for a man to beg it with lukewarm importunity.
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What makest thou of the mercy of God? dost thou think that it is not worth a groan, with the running over of a Pater-noster? doest thou make Gods mercy of such base reckoning? this is a disgrace to Gods goodnesse, to be so cold or frigid in prayer.
What Makest thou of the mercy of God? dost thou think that it is not worth a groan, with the running over of a Paternoster? dost thou make God's mercy of such base reckoning? this is a disgrace to God's Goodness, to be so cold or frigid in prayer.
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Thou hast offered many offerings, yet I scorn them, saith God, Esa. 43. 23. Thou hast not honoured me with them, thou hast not called on me, thou hast been weary of calling on me, thou hast too short a breath in thy prayers, thou carest not how soon thou commest to an end? Do you come and lay lazie prayers upon my altar? Thou hast not honoured me.
Thou hast offered many offerings, yet I scorn them, Says God, Isaiah 43. 23. Thou hast not honoured me with them, thou hast not called on me, thou hast been weary of calling on me, thou hast too short a breath in thy Prayers, thou Carest not how soon thou Comest to an end? Do you come and lay lazy Prayers upon my altar? Thou hast not honoured me.
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It was a custome among the Romans, when any was condemned to die, if he looked for mercy, he was to bring father and mother,
It was a custom among the Roman, when any was condemned to die, if he looked for mercy, he was to bring father and mother,
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and all his kinsmen and acquaintance, and they should all come with teares in their faces,
and all his kinsmen and acquaintance, and they should all come with tears in their faces,
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and with tattered garments, and kneel down and beg before the Judge, and cry mightily; and then they thought Justice was honoured.
and with tattered garments, and kneel down and beg before the Judge, and cry mightily; and then they Thought justice was honoured.
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Thus they honoured justice in man, for a man condemned to die;
Thus they honoured Justice in man, for a man condemned to die;
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and so the Lord loves his mercy should be honoured, &c. and therefore he will have prayer to be importunate, that it may appear by groans how highly we esteem of grace;
and so the Lord loves his mercy should be honoured, etc. and Therefore he will have prayer to be importunate, that it may appear by groans how highly we esteem of grace;
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our soules must pant and gasp after grace, the breath of the Lord being the soul of our souls, our hearts will die without it:
our Souls must pant and gasp After grace, the breath of the Lord being the soul of our Souls, our hearts will die without it:
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This is to the honour of mercy, therefore the Lord will have us importunate.
This is to the honour of mercy, Therefore the Lord will have us importunate.
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Thirdly, as importunity must be in regard of Gods mercy, so it must be in regard of our selves, else we cannot tell how to esteem it: Soon come, soon gone; lightly gotten, suddenly forgotten;
Thirdly, as importunity must be in regard of God's mercy, so it must be in regard of our selves, Else we cannot tell how to esteem it: Soon come, soon gone; lightly got, suddenly forgotten;
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I have it, come let us be jovial and spend it, when this is gone, I know where to have more.
I have it, come let us be jovial and spend it, when this is gone, I know where to have more.
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But if he had wrought for it, and also must work for more, if he meant to have more, he would better esteem it. The world little esteems Mercy;
But if he had wrought for it, and also must work for more, if he meant to have more, he would better esteem it. The world little esteems Mercy;
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what's the reason? The greatest covetous men are they that once were poor;
what's the reason? The greatest covetous men Are they that once were poor;
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when a poor man hath gotten store of riches, he is more covetous then he that was borne to hundreds or thousands;
when a poor man hath got store of riches, he is more covetous then he that was born to hundreds or thousands;
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they are carelesse of it, and spend lavishly, whilst a covetous mans teeth water at it;
they Are careless of it, and spend lavishly, while a covetous men teeth water At it;
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and the reason is, because they come lightly by it. Therefore the Lord loves that we should come hardly by our mercy;
and the reason is, Because they come lightly by it. Therefore the Lord loves that we should come hardly by our mercy;
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not as if he sold mercy for our pains, but for our good: yet we are not capable of it.
not as if he sold mercy for our pains, but for our good: yet we Are not capable of it.
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See Jer. 31. 9. where the Lord speaks thus to his people: They shall come with weeping, and with supplication will I lead them.
See Jer. 31. 9. where the Lord speaks thus to his people: They shall come with weeping, and with supplication will I led them.
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This is a fine phrase, God leads a soul up and down with supplication, before he grants his request;
This is a fine phrase, God leads a soul up and down with supplication, before he grants his request;
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just as a begger on the high-way, a gentleman comming by, he begs of him, the gentleman goes on his way as if he took no notice,
just as a beggar on the highway, a gentleman coming by, he begs of him, the gentleman Goes on his Way as if he took no notice,
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but the begger goes on crying, For Gods sake (sir) bestow something on me;
but the beggar Goes on crying, For God's sake (sir) bestow something on me;
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yet he goes on still, till at last the gentleman comes to his house, and then he gives him his desire.
yet he Goes on still, till At last the gentleman comes to his house, and then he gives him his desire.
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Even so God leads a soul up and down from one good duty to another, till he have brought the soul to that passe that he would have it to be,
Even so God leads a soul up and down from one good duty to Another, till he have brought the soul to that pass that he would have it to be,
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and then he hears it, and sayes, What is thy suit? I will pardon thee.
and then he hears it, and Says, What is thy suit? I will pardon thee.
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What then is the reason, may some man say, why so few are importunate in prayer?
What then is the reason, may Some man say, why so few Are importunate in prayer?
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I answer, first, because men count Prayer a penance: there is a naturall kind of Popery in mens breasts;
I answer, First, Because men count Prayer a penance: there is a natural kind of Popery in men's breasts;
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the Papists, when men sin, their Priests enjoyn them penance, as pilgrimages and scourgings, so many Pater-noster's, and so many Ave-Marie's, where they reckon Prayer to be a penance.
the Papists, when men sin, their Priests enjoin them penance, as Pilgrimages and scourgings, so many Paternoster's, and so many Ave-Marie's, where they reckon Prayer to be a penance.
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This naturall Popery is in mens breasts;
This natural Popery is in men's breasts;
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they count Prayer laborious unto them, and they are weary of it, they are not eager upon prayer, they look not on Prayer as a blessing,
they count Prayer laborious unto them, and they Are weary of it, they Are not eager upon prayer, they look not on Prayer as a blessing,
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but as a yoak; behold what a wearisome thing it is, Mal. 1. 13. They were weary of the service of God;
but as a yoke; behold what a wearisome thing it is, Malachi 1. 13. They were weary of the service of God;
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Oh, say they, that the Minister would once have done! they had rather be in an Alehouse, or about their busines;
O, say they, that the Minister would once have done! they had rather be in an Alehouse, or about their business;
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all good duties are as penance unto carnal men.
all good duties Are as penance unto carnal men.
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If a man be to do penance, he cares not how litle he does of it;
If a man be to do penance, he Cares not how little he does of it;
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a Rogue cares not for too much whipping. Secondly, Men content themselves with formality.
a Rogue Cares not for too much whipping. Secondly, Men content themselves with formality.
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Many men pray, as Haman spake the Kings words before Mordecai, for he had rather have led him to the gallows,
Many men pray, as Haman spoke the Kings words before Mordecai, for he had rather have led him to the gallows,
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than to have said, Thus shall it be done unto the man whom the King will honour:
than to have said, Thus shall it be done unto the man whom the King will honour:
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but he thought it would be the worse for him if he spake them not,
but he Thought it would be the Worse for him if he spoke them not,
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and therefore he only spake them for forme. And so men for the most part go to church, to hear the Word, to Pray, to receive the Sacraments &c. even for forme, or because it is the fashion,
and Therefore he only spoke them for Form. And so men for the most part go to Church, to hear the Word, to Pray, to receive the Sacraments etc. even for Form, or Because it is the fashion,
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and they think if they do not thus and thus, they shall not be saved. You shall have the Drunkard say, I am sorry for my drunkennesse; but he lies;
and they think if they do not thus and thus, they shall not be saved. You shall have the Drunkard say, I am sorry for my Drunkenness; but he lies;
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for the next day he will be at the Alehouse again: so the Whoremaster sayes, Lord I am sorry that I have sinned against thee; but he lies;
for the next day he will be At the Alehouse again: so the Whoremaster Says, Lord I am sorry that I have sinned against thee; but he lies;
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for the next Quean that he meets with, having opportunity, he falls to whoreing again:
for the next Quean that he meets with, having opportunity, he falls to whoring again:
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So the Covetous man will say, I am sorry I am so full of earthly thoughts; yet he lies; he is not sorry;
So the Covetous man will say, I am sorry I am so full of earthly thoughts; yet he lies; he is not sorry;
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for you shall have him carking and caring all the day long, and he hath a thousand proclamations in his head;
for you shall have him carking and caring all the day long, and he hath a thousand Proclamations in his head;
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He only prayes for form with the rest, they only say prayer, they pray not.
He only prays for from with the rest, they only say prayer, they pray not.
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I deny not saying of prayer, if they pray; Our Saviour Christ saith, When you pray, say Our father. The proud man dishonours Gods name, saying, Thy will be done; whereas he should be humble, for that is Gods will;
I deny not saying of prayer, if they pray; Our Saviour christ Says, When you pray, say Our father. The proud man dishonours God's name, saying, Thy will be done; whereas he should be humble, for that is God's will;
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it is Gods will he should be zealous, yet he prayes not: He sayes, Forgive us our trespasses, &c. but he prayes not so;
it is God's will he should be zealous, yet he prays not: He Says, Forgive us our Trespasses, etc. but he prays not so;
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for he wrongs his neighbour, and his neighbour wrongs him, and he does not forgive those that trespasse against him.
for he wrongs his neighbour, and his neighbour wrongs him, and he does not forgive those that trespass against him.
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He sayes, Lead us not into temptation; but he prayes it not; for he runs presently into temptations, and hath no care to avoyd them.
He Says, Led us not into temptation; but he prays it not; for he runs presently into temptations, and hath no care to avoid them.
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And this is the reason why men are not importunate, viz. because they do make formality of it.
And this is the reason why men Are not importunate, viz. Because they do make formality of it.
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Thirdly, because they are Gentlemen-beggers. Of all the beggers in the world, I would be loth to meet with a gentleman-begger, for he is the proudest of them all;
Thirdly, Because they Are Gentlemen-beggars. Of all the beggars in the world, I would be loath to meet with a gentleman-begger, for he is the proudest of them all;
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if a man tell him that he hath been an ill husband, and hath abused himself, presently he sets his hands to his side, saying, I am not as every begger, I am thus and thus descended, I am as good a man by birth as your self:
if a man tell him that he hath been an ill husband, and hath abused himself, presently he sets his hands to his side, saying, I am not as every beggar, I am thus and thus descended, I am as good a man by birth as your self:
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a gentleman-beggers heart will not stoop.
a gentleman-beggers heart will not stoop.
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So men are gentlemen-beggers to God, they were (say they) borne of Christian parents,
So men Are Gentlemen-beggars to God, they were (say they) born of Christian Parents,
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and they have been baptized the children of God already;
and they have been baptised the children of God already;
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What, are none the children of God, but a company of Puritans? We are descended as well as the best of you all.
What, Are none the children of God, but a company of Puritans? We Are descended as well as the best of you all.
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These are proud and not as yet brought to a sense of their own misery.
These Are proud and not as yet brought to a sense of their own misery.
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When John did preach to, and baptize the Scribes and Pharisees, he calls them all to nought, O ye vipers and full of poison, who hath forewarned you to flee from the anger to come? Viper, say they? Viper in thy teeth;
When John did preach to, and baptise the Scribes and Pharisees, he calls them all to nought, Oh you vipers and full of poison, who hath forewarned you to flee from the anger to come? Viper, say they? Viper in thy teeth;
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we are the children of Abraham, we are better descended then so;
we Are the children of Abraham, we Are better descended then so;
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we are Believers, and do you call us Vipers? then indeed we might crie out, Oh we are damned!
we Are Believers, and do you call us Vipers? then indeed we might cry out, O we Are damned!
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then we had need to crie for mercie. And in this sense, men are Gentlemen-beggers. Another reason why men are not importunate, is, because they have wrong conceits of Prayer.
then we had need to cry for mercy. And in this sense, men Are Gentlemen-beggars. another reason why men Are not importunate, is, Because they have wrong conceits of Prayer.
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I will tell you the sundry conceits of men, First, they have high conceits of their own prayers;
I will tell you the sundry conceits of men, First, they have high conceits of their own Prayers;
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they cannot pray in a morning, between the pillow and the blankets, half asleep and half awake,
they cannot pray in a morning, between the pillow and the blankets, half asleep and half awake,
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but they think that they have done God good service; so that he cannot afford to damne them:
but they think that they have done God good service; so that he cannot afford to damn them:
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At night he saies, Lord have mercie on me, and so goes to sleep, and then he thinks God must keep him untill the morning:
At night he Says, Lord have mercy on me, and so Goes to sleep, and then he thinks God must keep him until the morning:
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So when he goes to dinner, he saies, Lord blesse these creatures unto us, and so falls aboard,
So when he Goes to dinner, he Says, Lord bless these creatures unto us, and so falls aboard,
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and he thinks that God must needs sanctifie them unto him;
and he thinks that God must needs sanctify them unto him;
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and after supper he goes to prayer, and so to bed, and thinks that he shall be heard for his much babling sake, Mat. 6. they think God will have mercy on them.
and After supper he Goes to prayer, and so to Bed, and thinks that he shall be herd for his much babbling sake, Mathew 6. they think God will have mercy on them.
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But poor soules, if they knew how unseemingly they prayed, how unfitly, and what want there is in seeing their own estate, they would say, is this to pray for my soul,
But poor Souls, if they knew how unseemingly they prayed, how unfitly, and what want there is in seeing their own estate, they would say, is this to pray for my soul,
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for such infinite mercie? Lord, how do I abuse the throne of grace? how do I abuse thy sabbaths, thy house, thy name,
for such infinite mercy? Lord, how do I abuse the throne of grace? how do I abuse thy Sabbaths, thy house, thy name,
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and all the holy ordinances which I go about? A man that is importunate in prayer, is ashamed;
and all the holy ordinances which I go about? A man that is importunate in prayer, is ashamed;
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but when they think highly of their prayers, they are insolent, their prayers are damned, and they too.
but when they think highly of their Prayers, they Are insolent, their Prayers Are damned, and they too.
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Secondly, as men have high conceits of their prayers, so they have mean conceits of their sinnes, they think not their sinnes so bad as they are.
Secondly, as men have high conceits of their Prayers, so they have mean conceits of their Sins, they think not their Sins so bad as they Are.
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These men are like Abner, who said, Let the young men arise and play before us, 2 Sam. 2. 14. They account murder a sport,
These men Are like Abner, who said, Let the young men arise and play before us, 2 Sam. 2. 14. They account murder a sport,
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and dancing and musicking little worse then Davids playing on the harp;
and dancing and musicking little Worse then Davids playing on the harp;
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Amos 6. 5. And if they commit adulterie, they say that's but a trick of youth;Amos 6. 5. And if they commit adultery, they say that's but a trick of youth;
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if they tell a lie, it is only at a dead lift when they have no other shift.
if they tell a lie, it is only At a dead lift when they have no other shift.
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That man that doth not think of every sinne he commits, as David did of his,
That man that does not think of every sin he commits, as David did of his,
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even to make his heart to ake for it, that man shall never speed well before God.
even to make his heart to ache for it, that man shall never speed well before God.
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Thirdly, as men have mean thoughts of their sinnes, so they have base thoughts of God.
Thirdly, as men have mean thoughts of their Sins, so they have base thoughts of God.
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They cannot think that God should damne a man for drinking a pot with his friend;
They cannot think that God should damn a man for drinking a pot with his friend;
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I cannot think God will be so strict; No, no, I love God with all my heart, say they;
I cannot think God will be so strict; No, no, I love God with all my heart, say they;
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and they think that God is of their mind; and if they were as God, they would not be so strict.
and they think that God is of their mind; and if they were as God, they would not be so strict.
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So, Psal. 50. They thought I was such a one as themselves;
So, Psalm 50. They Thought I was such a one as themselves;
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they think God will pardon them, and therefore because of this, men are not importunate with God.
they think God will pardon them, and Therefore Because of this, men Are not importunate with God.
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God hath sent me a crosse (saith one) but I hope to rub it off well enough.
God hath sent me a cross (Says one) but I hope to rub it off well enough.
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Why? God will not keep his anger for ever, Jer. 3. 5. Suppose a man be absent from Church,
Why? God will not keep his anger for ever, Jer. 3. 5. Suppose a man be absent from Church,
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or break out into some unsavoury speech, will God be angry for this? Suppose a man be negligent in a good duty, will God require every dayes work? Tush, tush, God will not, Psal. 10. 13. A company of Puritans say he will,
or break out into Some unsavoury speech, will God be angry for this? Suppose a man be negligent in a good duty, will God require every days work? Tush, tush, God will not, Psalm 10. 13. A company of Puritans say he will,
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but I know he will not: and hence it is, that men will not be importunate.
but I know he will not: and hence it is, that men will not be importunate.
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Lastly, because they have wrong conceits of importunity.
Lastly, Because they have wrong conceits of importunity.
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If a man knock once or twice, or thrice, and none answer, presently he will be gone;
If a man knock once or twice, or thrice, and none answer, presently he will be gone;
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this is for want of manners; thou wilt knock seven times, if thou be importunate with them:
this is for want of manners; thou wilt knock seven times, if thou be importunate with them:
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They within may say, Hold thy peace, be gone, &c. but thou wilt not so be answered.
They within may say, Hold thy peace, be gone, etc. but thou wilt not so be answered.
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Beloved, men are close-handed, they are loth to give;
beloved, men Are closehanded, they Are loath to give;
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and they are close-hearted too, they are loth to take the pains to ask of God; they are loth others should be be importunate with them,
and they Are close-hearted too, they Are loath to take the pains to ask of God; they Are loath Others should be be importunate with them,
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and therefore they are loth to be importunate with God. Examine your selves then in this duty;
and Therefore they Are loath to be importunate with God. Examine your selves then in this duty;
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for importunate prayer is ever more the prayer of an importunate man.
for importunate prayer is ever more the prayer of an importunate man.
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THE EFFICACIE Of Importunate PRAYER The second Sermon.
THE EFFICACY Of Importunate PRAYER The second Sermon.
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BY That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
BY That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
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THE EFFICACIE OF Importunate Prayer. LUKE 11. 9. Ask, and it shall be given unto you; Seek, and you shall find;
THE EFFICACY OF Importunate Prayer. LUKE 11. 9. Ask, and it shall be given unto you; Seek, and you shall find;
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Knock, and it shall be opened unto you. TO proceed then: There be six signes to know whether our Prayers be importunate, or no.
Knock, and it shall be opened unto you. TO proceed then: There be six Signs to know whither our Prayers be importunate, or no.
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First, importunate prayer is evermore the prayer of an importunate man; and the man is importunate, if his praier be importunate:
First, importunate prayer is evermore the prayer of an importunate man; and the man is importunate, if his prayer be importunate:
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But how can a man importune God for mercy, when his person importunes God for vengeance? It must be the prayer of a godly heart;
But how can a man importune God for mercy, when his person importunes God for vengeance? It must be the prayer of a godly heart;
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Preserve my soule, for I am holy. Preserve my soul, for I am holy.
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Psal. 86. 1, 2. David makes a prayer, and he was holy when he made it;
Psalm 86. 1, 2. David makes a prayer, and he was holy when he made it;
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his prayer could tell him that he was one that labored to work in holines.
his prayer could tell him that he was one that laboured to work in holiness.
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Therefore when thou goest to God in praier, consider, whether thou canst say, Lord hear me, for I am holy, and I would fain be holy: but if the saying of these words choak thee, then thy prayer condemns thee.
Therefore when thou goest to God in prayer, Consider, whither thou Canst say, Lord hear me, for I am holy, and I would fain be holy: but if the saying of these words choke thee, then thy prayer condemns thee.
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Of all begging, it is a great matter who it is that begs at the door:
Of all begging, it is a great matter who it is that begs At the door:
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Who is that, saith the indweller? and when he opens the door and sees it is a thief, &c. Oh, is it you, saies he;Who is that, Says the indweller? and when he Opens the door and sees it is a thief, etc. O, is it you, Says he;
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you may stand long enough, you shall never have alms of me. So in praier, it is all in all who it is that prayes.
you may stand long enough, you shall never have alms of me. So in prayer, it is all in all who it is that prays.
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The woman in the Gospel having an issue, touched our Saviour;
The woman in the Gospel having an issue, touched our Saviour;
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he looking about, asked who touched him; and when he saw the woman, Oh is it you, saies he, bee of good chear, Luk. 8. 48. So when a man prayes to God, Who is that, saies God, that would have these mercies? And when the Lord sees it a Drunkard,
he looking about, asked who touched him; and when he saw the woman, O is it you, Says he, be of good cheer, Luk. 8. 48. So when a man prays to God, Who is that, Says God, that would have these Mercies? And when the Lord sees it a Drunkard,
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or a covetous man, &c. is it you? saies the Lord; you may stay till Dooms-day, and yet never find mercie.
or a covetous man, etc. is it you? Says the Lord; you may stay till Doomsday, and yet never find mercy.
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The spirit of supplication and the spirit of prayer, is called the spirit of grace, Zach. 12. 10. If then thou hast not the spirit of grace, thou canst not pray. The text saith not, Whosoever asketh the Father in my name,
The Spirit of supplication and the Spirit of prayer, is called the Spirit of grace, Zach 12. 10. If then thou hast not the Spirit of grace, thou Canst not pray. The text Says not, Whosoever asks the Father in my name,
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but, whatsoever you ask the Father in my name? there is many a man may use the name of Christ at the throne of grace,
but, whatsoever you ask the Father in my name? there is many a man may use the name of christ At the throne of grace,
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but certain it is none but those that are in Christ can pray, and with them every thing operates.
but certain it is none but those that Are in christ can pray, and with them every thing operates.
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A man that will walk with God in obedience to his laws, must be a holy man:
A man that will walk with God in Obedience to his laws, must be a holy man:
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hence is that saying of our Saviour, John 15. 7. a place fit for the purpose;
hence is that saying of our Saviour, John 15. 7. a place fit for the purpose;
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If you abide in me, and my word abide in you, &c. as if he should have said, You may ask what you please,If you abide in me, and my word abide in you, etc. as if he should have said, You may ask what you please,
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& intreat God all the daies of your life; yet unlesse you abide in me, you cannot speed.
& entreat God all the days of your life; yet unless you abide in me, you cannot speed.
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That man that walks not in holinesse of life, can never be an importunate orator as was Moses the man of God;
That man that walks not in holiness of life, can never be an importunate orator as was Moses the man of God;
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but a wicked mans prayer (as Augustine speaks) is tanquam latratus canum, &c. no betrer then the barking of dogs, or the grunting of swine:
but a wicked men prayer (as Augustine speaks) is tanquam latratus Dogs, etc. no betrer then the barking of Dogs, or the grunting of Swine:
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therefore you whose consciences tell you that you live in sin, your praiers never speed at the throne of grace for eternal mercie.
Therefore you whose Consciences tell you that you live in since, your Prayers never speed At the throne of grace for Eternal mercy.
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Secondly, an importunate praier is the praier of a pure conscience.
Secondly, an importunate prayer is the prayer of a pure conscience.
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Suppose a man doth not see that he lives in sin, yet if his conscience crie guilty,
Suppose a man does not see that he lives in since, yet if his conscience cry guilty,
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if he have a foul conscience, his praier never prevails with God.
if he have a foul conscience, his prayer never prevails with God.
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If I regard wickednesse in my heart, the Lord will not hear my praier, saith David, Psal. 66. 18. that is,If I regard wickedness in my heart, the Lord will not hear my prayer, Says David, Psalm 66. 18. that is,
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if I can say, or my conscience can tell me that I regard iniquitie in my heart, the Lord will not hear me.
if I can say, or my conscience can tell me that I regard iniquity in my heart, the Lord will not hear me.
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A man must have a pure conscience, 2 Tim. 1. 3. else let him not look God in the face beg he may,
A man must have a pure conscience, 2 Tim. 1. 3. Else let him not look God in the face beg he may,
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but he shall never speed as long as he goes on with a conscience that can tel him he regards iniquitie.
but he shall never speed as long as he Goes on with a conscience that can tell him he regards iniquity.
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There be many pray, (for indeed their conscience will make them pray ) but they may pray till they come to hell,
There be many pray, (for indeed their conscience will make them pray) but they may pray till they come to hell,
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yet they shall never be delivered, if there be but one sin unrepented of.
yet they shall never be Delivered, if there be but one since unrepented of.
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I remember a storie of a poor woman being troubled in conscience, and many Ministers using to visit her, at last came one which (after much talk and praying) hit upon one sin which she was guilty of, and loth to part with;
I Remember a story of a poor woman being troubled in conscience, and many Ministers using to visit her, At last Come one which (After much talk and praying) hit upon one since which she was guilty of, and loath to part with;
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Then the woman cried out, Till now you have spoken to the post, but now you have hit the mark, my conscience tels me I have been loth to part with this sin,
Then the woman cried out, Till now you have spoken to the post, but now you have hit the mark, my conscience tells me I have been loath to part with this since,
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but I must leave it, or else I cannot be saved. Mala conscientia bene sperare non potest.
but I must leave it, or Else I cannot be saved. Mala conscientia bene sperare non potest.
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The Pagans had so much divinitie, as to say The gods must be honoured with puritie;
The Pagans had so much divinity, as to say The God's must be honoured with purity;
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therefore they wrote on the doors of their temples, Let none having a guilty conscience enter this place,
Therefore they wrote on the doors of their Temples, Let none having a guilty conscience enter this place,
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Thirdly, Importunate prayer is evermore a prayer that is full of strong arguments.
Thirdly, Importunate prayer is evermore a prayer that is full of strong Arguments.
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And hence it is that Job saith, I will fill my mouth with arguments, Job 23. 4. like an importunate man, who will bring all reasons and arguments to effect his cause;
And hence it is that Job Says, I will fill my Mouth with Arguments, Job 23. 4. like an importunate man, who will bring all Reasons and Arguments to Effect his cause;
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even so an importunate man at the throne of grace, will bring all arguments to perswade God.
even so an importunate man At the throne of grace, will bring all Arguments to persuade God.
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If a man be to pray for any particular grace, he will bring all the arguments he can devise to get it;
If a man be to pray for any particular grace, he will bring all the Arguments he can devise to get it;
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as, Lord, it is a grace of the Covenant, for the want whereof I endure many temptations;
as, Lord, it is a grace of the Covenant, for the want whereof I endure many temptations;
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thou hast made me a Minister, I cannot work on mens consciences untill I have it;
thou hast made me a Minister, I cannot work on men's Consciences until I have it;
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he presseth all arguments he can devise.
he Presseth all Arguments he can devise.
pns31 vvz d n2 pns31 vmb vvi.
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A good orator before God, must be a good logician. It was noted of the High-Priests that were to pray before God, they were to have Vrim and Thummim, and that was two parts of Logick, viz. knowledge and perfection:
A good orator before God, must be a good logician. It was noted of the High priests that were to pray before God, they were to have Urim and Thummim, and that was two parts of Logic, viz. knowledge and perfection:
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such a one should a Minister be, he must be a good Logitian at the throne of grace.
such a one should a Minister be, he must be a good Logician At the throne of grace.
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Fourthly, importunate prayer is a stout prayer;
Fourthly, importunate prayer is a stout prayer;
ord, j n1 vbz dt j n1;
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Continue in praier, saith the Apostle, Col. 4. 2. a weak-hearted praier is a cold praier, a praier without a spirit;
Continue in prayer, Says the Apostle, Col. 4. 2. a weakhearted prayer is a cold prayer, a prayer without a Spirit;
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yet these men that have weak spirits to pray, have strong enough to sin, and wit enough to sin, and knowledge enough to sin;
yet these men that have weak spirits to pray, have strong enough to sin, and wit enough to sin, and knowledge enough to sin;
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but bring them to grace, then they have no strength. Thou canst not strive to prevail with God, unlesse thou stand to it.
but bring them to grace, then they have no strength. Thou Canst not strive to prevail with God, unless thou stand to it.
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How came Jacob to prevail with God, but by wrestling ▪ Prayer is called fighting, it is a holy kind of violence. Thou canst not obtain a mercie at Gods hand,
How Come Jacob to prevail with God, but by wrestling ▪ Prayer is called fighting, it is a holy kind of violence. Thou Canst not obtain a mercy At God's hand,
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unlesse thou lay all thy force on it.
unless thou lay all thy force on it.
cs pns21 vvb d po21 n1 p-acp pn31.
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Even as a Father who hath an apple in his hand, and his child would fain have it;
Even as a Father who hath an apple in his hand, and his child would fain have it;
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he first opens one finger, then another, till the apple drop out. So is it with a poor soul at the throne of grace:
he First Opens one finger, then Another, till the apple drop out. So is it with a poor soul At the throne of grace:
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the Lord opens his hands, and fills all things living with plenteousnesse; What is the meanes that is used? why, the praiers of his children;
the Lord Opens his hands, and fills all things living with plenteousness; What is the means that is used? why, the Prayers of his children;
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they by their praiers open Gods hand, and so make the blessings to descend. Go for grace;
they by their Prayers open God's hand, and so make the blessings to descend. Go for grace;
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why, the Lord will say unto thee, Thou art proud, thou must be humble, and so open that finger;
why, the Lord will say unto thee, Thou art proud, thou must be humble, and so open that finger;
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Thou art carelesse, thou must go quicken thy self, and so open that finger:
Thou art careless, thou must go quicken thy self, and so open that finger:
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God saies, thou wilt not make much of this grace when thou hast it, but thou wilt turn it into a wantonnesse;
God Says, thou wilt not make much of this grace when thou hast it, but thou wilt turn it into a wantonness;
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then thy soul must learn to mortifie its members, and so open that finger;
then thy soul must Learn to mortify its members, and so open that finger;
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thou canst not get grace at Gods hand, unlesse thou do open all his fingers, and then it will fall down.
thou Canst not get grace At God's hand, unless thou do open all his fingers, and then it will fallen down.
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There is a severall power in all Gods children, some have more, some have lesse, yet all must be powerful, else none can prevaile with God.
There is a several power in all God's children, Some have more, Some have less, yet all must be powerful, Else none can prevail with God.
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Fifthly, if thou pray importunately, thou praiest wakefully;
Fifthly, if thou pray importunately, thou Prayest wakefully;
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he must be deeply awake that praies; his soul, his heart, his understanding must be awake:
he must be deeply awake that prays; his soul, his heart, his understanding must be awake:
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that man that praies drowsilie, praies not powerfullie; Watch therefore, saith Christ, and pray, Luk. 21. 36. Watch to pray.
that man that prays drowsily, prays not powerfully; Watch Therefore, Says christ, and pray, Luk. 21. 36. Watch to pray.
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q. d. for as there is a sleepie head, so there is a sleepie heart. As a Begger who is begging, is all awake, head, feet, hands, &c. all is awake to beg;q. worser. for as there is a sleepy head, so there is a sleepy heart. As a Beggar who is begging, is all awake, head, feet, hands, etc. all is awake to beg;
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so must that soul be that means to speed in praier. Sixthly, importunate praier is an assureance-getting praier;
so must that soul be that means to speed in prayer. Sixthly, importunate prayer is an assureance-getting prayer;
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a praier that will not be quiet till it have got assurance that God hath heard it.
a prayer that will not be quiet till it have god assurance that God hath herd it.
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Wicked men pray, and presume that God hears them, but God hears them not; nay, many of Gods dear children pray many times, and are not heard.
Wicked men pray, and presume that God hears them, but God hears them not; nay, many of God's dear children pray many times, and Are not herd.
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How long wilt thou be angry with thy people that praieth? Ps. 80. 4. Not only with their persons, but with their praiers also.How long wilt thou be angry with thy people that Prayeth? Ps. 80. 4. Not only with their Persons, but with their Prayers also.
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How then, think you, is the praier of such as live in their sins taken? who pray, but their praiers vanish away in the aire like clouds:
How then, think you, is the prayer of such as live in their Sins taken? who pray, but their Prayers vanish away in the air like Clouds:
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these may pray and pray, but they get nothing.
these may pray and pray, but they get nothing.
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Behold he praies, saith the voice to Saul Act. 9. 22. What, did he not pray before? Yes, he had made many a long praier, else he could not have been a Pharisee;Behold he prays, Says the voice to Saul Act. 9. 22. What, did he not pray before? Yes, he had made many a long prayer, Else he could not have been a Pharisee;
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but now he did not onlie pray, but he praied unto God as David did, who did lift up his heart to God, Psal. 25. 1. or else his heart could not have praied;
but now he did not only pray, but he prayed unto God as David did, who did lift up his heart to God, Psalm 25. 1. or Else his heart could not have prayed;
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and then in the next verse David begins his praier.
and then in the next verse David begins his prayer.
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Our hearts are just like a bell, which so long as it lies on the ground will make no musick, till it be lifted up;
Our hearts Are just like a bell, which so long as it lies on the ground will make no music, till it be lifted up;
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Our hearts are not like the bell of Rochea, which ( they say ) will ring of its own accord;
Our hearts Are not like the bell of Rochea, which (they say) will ring of its own accord;
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but our hearts must be lifted up, else they will make no delightful musick in the eares of God.
but our hearts must be lifted up, Else they will make no delightful music in the ears of God.
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Wherefore if you pray, and labour not to bring your hearts home to God, that so he may hear them in mercie, he will ( it may be ) heare them,
Wherefore if you pray, and labour not to bring your hearts home to God, that so he may hear them in mercy, he will (it may be) hear them,
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but it will be to your condemnation, as he hears the praiers of wicked men: therefore if thou praiest, pray ferventlie.
but it will be to your condemnation, as he hears the Prayers of wicked men: Therefore if thou Prayest, pray fervently.
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There be six or seven marks of Praier that is not importunate, and he that praies so, may go to hell, for ought I know.
There be six or seven marks of Prayer that is not importunate, and he that prays so, may go to hell, for ought I know.
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The first is a lazie praier; An importunate man works hard to bring up his suit;
The First is a lazy prayer; an importunate man works hard to bring up his suit;
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his understanding, his counsel, and all his policie works: so if the soul be importunate, then it is a working praier.
his understanding, his counsel, and all his policy works: so if the soul be importunate, then it is a working prayer.
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Praier is a labour, 2 Cor. 1. Labour with me in praier.
Prayer is a labour, 2 Cor. 1. Labour with me in prayer.
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That man that plowes his field, and digs his vineyard, that man praies for a good harvest;
That man that plows his field, and digs his vineyard, that man prays for a good harvest;
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if a man pray to God never so much, yet if he do not use the meanes, he cannot obtain the thing he praies for.
if a man pray to God never so much, yet if he do not use the means, he cannot obtain the thing he prays for.
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Even so it is with grace;
Even so it is with grace;
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A man may pray for all the graces of Gods spirit, and yet never get any,
A man may pray for all the graces of God's Spirit, and yet never get any,
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unlesse he labour for them in the use of the means.
unless he labour for them in the use of the means.
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God cannot abide lazie beggers, that cannot abide to follow their calling, but if they can get any thing by begging, they will never set themselves to work.
God cannot abide lazy beggars, that cannot abide to follow their calling, but if they can get any thing by begging, they will never Set themselves to work.
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So, many there be, that if they can get pardon of sin for begging, then they will have it;
So, many there be, that if they can get pardon of since for begging, then they will have it;
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but let such know that the Lord will not give it for such lazie kind of praying;
but let such know that the Lord will not give it for such lazy kind of praying;
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but if thou wilt have pardon of sin, thou must labour for it, thou must get it with thy fingers ends;
but if thou wilt have pardon of since, thou must labour for it, thou must get it with thy fingers ends;
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God gives not men Repentance, Faith &c. by miracles, but by means: Thou must then use the means, and keep watch and ward over thine own soul, that so thou maiest get the grace thou praiest for.
God gives not men Repentance, Faith etc. by Miracles, but by means: Thou must then use the means, and keep watch and ward over thine own soul, that so thou Mayest get the grace thou Prayest for.
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Secondly, a praier that is not a full praier never speeds with God;
Secondly, a prayer that is not a full prayer never speeds with God;
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but an importunate praier is a full praier, it is a pouring out of the heart,
but an importunate prayer is a full prayer, it is a pouring out of the heart,
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yea of the whole heart, Psal. 62. 8. the Psalmist saith, poure out your hearts before him, trust in him at all times, poure out your hearts (the addition is made in the Lamentations of Jeremie) like water. It may be thou pourest out thy praier like tar out of a tar-box, half sticking by the sides;
yea of the Whole heart, Psalm 62. 8. the Psalmist Says, pour out your hearts before him, trust in him At all times, pour out your hearts (the addition is made in the Lamentations of Jeremiah) like water. It may be thou pourest out thy prayer like tar out of a tar-box, half sticking by the sides;
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but when thou praiest, thou must out with all before God.
but when thou Prayest, thou must out with all before God.
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When thou givest thanks, dost thou labour to remember all the blessings of God? when thou dost petition to God, dost thou poure out all thy heart before him? dost thou cast all thy care on God?
When thou givest thanks, dost thou labour to Remember all the blessings of God? when thou dost petition to God, dost thou pour out all thy heart before him? dost thou cast all thy care on God?
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Thirdly, Snatch-prayer is no importunate prayer; when men pray by snatches, or peecemeals, by breaking off a limme of their praier,
Thirdly, Snatch-prayer is no importunate prayer; when men pray by snatches, or peecemeals, by breaking off a limb of their prayer,
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because of sluggishnesse, or because their hearts are eager about other businesse; it is not good to trust fits of devotion;
Because of sluggishness, or Because their hearts Are eager about other business; it is not good to trust fits of devotion;
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'tis a base kind of praying, when men gallop over their praiers, that so they may come to an end quickly. Should I accept this at your hands, saith God by his Prophet? when they brought a sheep, it wanted a lim, they were loth to give God a whole offering, Mal. 1. 13. Many pray a peece of a praier in the morning,
it's a base kind of praying, when men gallop over their Prayers, that so they may come to an end quickly. Should I accept this At your hands, Says God by his Prophet? when they brought a sheep, it wanted a limb, they were loath to give God a Whole offering, Malachi 1. 13. Many pray a piece of a prayer in the morning,
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and then they go after the world;
and then they go After the world;
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he down's on his knees, and gives God a rag of a praier, a companie of ragged ends;
he down's on his knees, and gives God a rag of a prayer, a company of ragged ends;
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And God counts it an indignitie;
And God counts it an indignity;
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shall I accept this (saith he)? What, a lame praier? No, no, the Lord looks for a prayer that hath its full growth;shall I accept this (Says he)? What, a lame prayer? No, no, the Lord looks for a prayer that hath its full growth;
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it is a shame to speak in the congregation what men do in secret before God, which many have confessed after they have been converted, how they have gone into Gods presence, and have shuffled over their praiers, thinking every houre seven, untill they had done.
it is a shame to speak in the congregation what men do in secret before God, which many have confessed After they have been converted, how they have gone into God's presence, and have shuffled over their Prayers, thinking every hour seven, until they had done.
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Fourthly, Silent praiers are never importunate.
Fourthly, Silent Prayers Are never importunate.
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I mean by silent praier, when a man is silent in that which God looks he should most insist upon.
I mean by silent prayer, when a man is silent in that which God looks he should most insist upon.
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David made a praier, Psal. 32. and the Lord looked that he should stand much upon his adulterie and murther which he had committed, to see what shame he took on him for it; but he shuffled it over:
David made a prayer, Psalm 32. and the Lord looked that he should stand much upon his adultery and murder which he had committed, to see what shame he took on him for it; but he shuffled it over:
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and what saith the text? When I kept silence; what, did the Prophet roare, and yet keep silence? these are contradictions.
and what Says the text? When I kept silence; what, did the Prophet roar, and yet keep silence? these Are contradictions.
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Yea, the Prophet roared, and kept silence; as if he should say, the Lord counted his praier but roaring,
Yea, the Prophet roared, and kept silence; as if he should say, the Lord counted his prayer but roaring,
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so long as he laid not open that sinne which the Lord lookt he should have stood on;
so long as he laid not open that sin which the Lord looked he should have stood on;
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the Lord let him roare, and roare he might long enough, but (saith he) I brake my silence, I said I will confesse my transgressions,
the Lord let him roar, and roar he might long enough, but (Says he) I brake my silence, I said I will confess my transgressions,
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and then thou forgavest the wickednes of my sin.
and then thou forgavest the wickedness of my since.
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So many go to God, and tell God they must needs have mercie, and fain they would have mercie,
So many go to God, and tell God they must needs have mercy, and fain they would have mercy,
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and yet they are silent in confessing the sinne they should. I say, the Lord will never hear that man;
and yet they Are silent in confessing the sin they should. I say, the Lord will never hear that man;
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he may pray to God all his life, and yet go to hel in the end.
he may pray to God all his life, and yet go to hell in the end.
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Hast thou been a drunkard, and dost thou think that the Lord will forgive thee for crying, Lord forgive me & c? No, no, thou must insist on it,
Hast thou been a drunkard, and dost thou think that the Lord will forgive thee for crying, Lord forgive me & c? No, no, thou must insist on it,
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and say, Against thy word I have been a drunkard; my conscience told me so, but I would not heare;
and say, Against thy word I have been a drunkard; my conscience told me so, but I would not hear;
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I haue felt the motions of thy holy spirit stirring against me, and I regarded not;
I have felt the motions of thy holy Spirit stirring against me, and I regarded not;
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Now if thou shouldest turn me into hell, I were well requited; so many Sermons have I neglected;
Now if thou Shouldst turn me into hell, I were well requited; so many Sermons have I neglected;
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I have wronged others in this kind, and I have been the cause why many are now in hell, if they repented not.
I have wronged Others in this kind, and I have been the cause why many Are now in hell, if they repented not.
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I have praied for mercie, yet with the dog to his vomit have I returned, and therefore for all my praiers thou maiest cast me into hell for ever;
I have prayed for mercy, yet with the dog to his vomit have I returned, and Therefore for all my Prayers thou Mayest cast me into hell for ever;
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and now I haue praid, yet it is a hundred to one but I shall run into my old sin again;
and now I have prayed, yet it is a hundred to one but I shall run into my old since again;
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yet as I expect forgivenesse, so I desire to make a covenant to give over all my sinful courses,
yet as I expect forgiveness, so I desire to make a Covenant to give over all my sinful courses,
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and I am justly damned if I go to them again. Such a kind of praier the Lord loves.and I am justly damned if I go to them again. Such a kind of prayer the Lord loves.
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Fifthly, Seldome praier is no importunate praier; when the soul contents it self with seldome comming before the throne of grace;
Fifthly, Seldom prayer is no importunate prayer; when the soul contents it self with seldom coming before the throne of grace;
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an importunate soul is ever frequenting the way of mercie, and the gate of Christ; he is often at the threshold before God, in all praier and humiliation.
an importunate soul is ever frequenting the Way of mercy, and the gate of christ; he is often At the threshold before God, in all prayer and humiliation.
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The reeling'st Drunkard in the world sometimes can do so too; the basest Adulterer in the world sometimes can be chaste:
The reeling'st Drunkard in the world sometime can do so too; the Basest Adulterer in the world sometime can be chaste:
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the Devil is quiet so long as he is pleased, and the wicked may sometime have a fit in praier.
the devil is quiet so long as he is pleased, and the wicked may sometime have a fit in prayer.
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But this is the condition of an importunate heart, he is frequent at the throne of grace.
But this is the condition of an importunate heart, he is frequent At the throne of grace.
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The Propher David praied seven times in a day; and Hannah continued in praier night and day.
The Propher David prayed seven times in a day; and Hannah continued in prayer night and day.
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Sixthly, Lukewarm praier is not an importunate praier;
Sixthly, Lukewarm prayer is not an importunate prayer;
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when a man praies, but is not fervent, when a man labours not to winde up his soul to God in praier.
when a man prays, but is not fervent, when a man labours not to wind up his soul to God in prayer.
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That man that praies outwardly only, that man teaches God how to denie his praier. Though you make many praiers, saith God, yet I will not hear you;
That man that prays outwardly only, that man Teaches God how to deny his prayer. Though you make many Prayers, Says God, yet I will not hear you;
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why? Your hands are full of blood. Qui frigidè orat, docet negare. They are like luke-warme water, that never boils out the blood:why? Your hands Are full of blood. Qui frigidè Orat, docet negare. They Are like lukewarm water, that never boils out the blood:
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So they have been guiltie of murder and abundance of other sinnes, and they did indeed pray against them,
So they have been guilty of murder and abundance of other Sins, and they did indeed pray against them,
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but they were never but luke-warme, they never boiled away the blood of their sins.
but they were never but lukewarm, they never boiled away the blood of their Sins.
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Thou must pray fervently, with a seething-hot heart, if thou meanest to get pardon for all thy sinnes,
Thou must pray fervently, with a seething-hot heart, if thou Meanest to get pardon for all thy Sins,
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as securitie, and deadnesse of heart, &c. And as it is Jonah 3. let every man crie mightily unto the Lord.
as security, and deadness of heart, etc. And as it is Jonah 3. let every man cry mightily unto the Lord.
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Seventhly and lastly, Bie-thoughts in praier, keep praier from being importunate; as when a man praies, and let his heart go a wooll-gathering.
Seventhly and lastly, Biethoughts in prayer, keep prayer from being importunate; as when a man prays, and let his heart go a woolgathering.
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I remember a storie of an unworthy Oratour, who being to make an acclamation, O earth! O heaven!
I Remember a story of an unworthy Orator, who being to make an acclamation, Oh earth! O heaven!
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when he said O heaven, he looked down to the earth; and when he said O earth, he looked up to heaven.
when he said Oh heaven, he looked down to the earth; and when he said Oh earth, he looked up to heaven.
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So, many when they pray to God in heaven, their thoughts are on the earth: these praiers can never be importunate.
So, many when they pray to God in heaven, their thoughts Are on the earth: these Prayers can never be importunate.
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When a man praies, the Lord looks that his heart should be fixed on his praier;
When a man prays, the Lord looks that his heart should be fixed on his prayer;
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for our hearts will leake, and the best child of God, do what he can, shall have biethoughts in praier: And that, First, from corrupt nature. Secondly, from nature curbed. Thirdly, from Sathan.
for our hearts will leak, and the best child of God, do what he can, shall have biethoughts in prayer: And that, First, from corrupt nature. Secondly, from nature curbed. Thirdly, from Sathan.
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Fourthly, from a mans own sluggishnesse. For the first;
Fourthly, from a men own sluggishness. For the First;
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The best children of God have corrupt natures, and when they have done what they can, distractions will fasten on them.
The best children of God have corrupt nature's, and when they have done what they can, distractions will fasten on them.
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They would performe good duties better, if they were able, saying with Paul, The good which I would, I do not, &c.
They would perform good duties better, if they were able, saying with Paul, The good which I would, I do not, etc.
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Secondly, from Nature as it is curbed; The more grace binds nature to its good behaviour, the more rustling it keeps.
Secondly, from Nature as it is curbed; The more grace binds nature to its good behaviour, the more rustling it keeps.
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Even as a Bird being at libertie keeps no stir, but being in a cage, it flutters about,
Even as a Bird being At liberty keeps no stir, but being in a cage, it flutters about,
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because it is abridged of its libertie:
Because it is abridged of its liberty:
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so when thou hast curbed thy corrupt flesh, it will be skittish in every good dutie thou goest about;
so when thou hast curbed thy corrupt Flesh, it will be skittish in every good duty thou goest about;
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and hence it is that the Apostle useth this phrase, viz. I find another law in my members rebelling against the law of my mind, &c. When grace curbs the law of sinne, then nature rebels.
and hence it is that the Apostle uses this phrase, viz. I find Another law in my members rebelling against the law of my mind, etc. When grace curbs the law of sin, then nature rebels.
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Thirdly, from Satan; as in Job, Satan stands at his right hand as a Plaintiffe, as Aegidius compares it, which puts in all Cases to hinder the Defendant; Even so the Devil puts in all bie-thoughts that he can devise, to hinder a mans suit for going on before the throne of grace.
Thirdly, from Satan; as in Job, Satan Stands At his right hand as a Plaintiff, as Aegidius compares it, which puts in all Cases to hinder the Defendant; Even so the devil puts in all biethoughts that he can devise, to hinder a men suit for going on before the throne of grace.
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But thou must do as Araham did, when he was sacrificing; when the birds came, he drave them away;
But thou must do as Abraham did, when he was sacrificing; when the Birds Come, he drave them away;
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so must thou do by they biethoughts, if thou wilt have fruit of thy supplications before God.
so must thou do by they biethoughts, if thou wilt have fruit of thy supplications before God.
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Fourthly, they come from spiritual sluggishnesse that creeps on the best, if they take not heed:
Fourthly, they come from spiritual sluggishness that creeps on the best, if they take not heed:
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And this was the reason the Apostle cryed, O wretched man that I am, &c. I speak not now to the children of God, who are troubled wth bie-thoughts in their praiers;
And this was the reason the Apostle cried, Oh wretched man that I am, etc. I speak not now to the children of God, who Are troubled with biethoughts in their Prayers;
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For they, the more bie-thoughts they have, the more earnest they are in praier; they mourn, with David, in their praier.
For they, the more biethoughts they have, the more earnest they Are in prayer; they mourn, with David, in their prayer.
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Consider ô Lord (saith he) how I mourn, Psal. 55. There was something in the Peophets praier that did vex him,
Consider o Lord (Says he) how I mourn, Psalm 55. There was something in the Prophets prayer that did vex him,
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and that made him so much the more to mourn before God.
and that made him so much the more to mourn before God.
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But as for you that can have bie-thoughts in praier, and let them abide with you, your praiers are not importunate;
But as for you that can have biethoughts in prayer, and let them abide with you, your Prayers Are not importunate;
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the Heathen shall rise up against you and condemn you.
the Heathen shall rise up against you and condemn you.
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I remember a storie of a certain Youth, who being in the temple with Alexander when he was to offer incense to his god,
I Remember a story of a certain Youth, who being in the temple with Alexander when he was to offer incense to his god,
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and the Youth holding the golden Censer with the fire in it, a coal fell on the Youths hand and burnt his wrist;
and the Youth holding the golden Censer with the fire in it, a coal fell on the Youths hand and burned his wrist;
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but the Youth considering what a sacred thing he was about, for all he felt his wrist to be burnt,
but the Youth considering what a sacred thing he was about, for all he felt his wrist to be burned,
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yet he would not stir, but continued still to the end.
yet he would not stir, but continued still to the end.
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This I speak to shame those that can let any thing, though never so small, to disturb them,
This I speak to shame those that can let any thing, though never so small, to disturb them,
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yea (if it were possible) lesser things then nothing; for if nothing come to draw their hearts away, they themselves will employ their hearts.
yea (if it were possible) lesser things then nothing; for if nothing come to draw their hearts away, they themselves will employ their hearts.
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Ba•ls Priests shall condemn these, who did cut themselves with knives, and all to make them pray so much the more stronglie.Ba•ls Priests shall condemn these, who did Cut themselves with knives, and all to make them pray so much the more strongly.
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What a shame is it then, that we should come on life and death to pray for our souls,
What a shame is it then, that we should come on life and death to pray for our Souls,
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and yet come with such loose and lazie praiers!
and yet come with such lose and lazy Prayers!
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Think you that a malefactor when he is crying at the Bar for his life, will be thinking on his Pots and Whores,
Think you that a Malefactor when he is crying At the Bar for his life, will be thinking on his Pots and Whores,
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& c? Was it ever heard of, that a man at deaths - doore, should be thinking on his Dogs? can he then think on them? Do you think that Jonah prayed on this fashion,
& c? Was it ever herd of, that a man At death's - door, should be thinking on his Dogs? can he then think on them? Do you think that Jonah prayed on this fashion,
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when he was in the Whales belly? or the Thief on the crosse, or Daniel in the Lions den,
when he was in the Whale's belly? or the Thief on the cross, or daniel in the Lions den,
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or the three Children in the fierie furnace, or Paul in prison? Do ye think that these prayed thus? What, shall I be at prayer,
or the three Children in the fiery furnace, or Paul in prison? Do you think that these prayed thus? What, shall I be At prayer,
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and my minde in the fields? No, no;
and my mind in the fields? No, no;
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if I will pray, I must melt before God, and bewail my sins, and be heartilie affected in prayer. But as long as I pray thus, I pray not at all.
if I will pray, I must melt before God, and bewail my Sins, and be heartily affected in prayer. But as long as I pray thus, I pray not At all.
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And as God said to Adam, where art thou? so may he say to thee, Man, where art thou? art thou at prayer, and thy mind at mill? is thy mind on thy Oxen,
And as God said to Adam, where art thou? so may he say to thee, Man, where art thou? art thou At prayer, and thy mind At mill? is thy mind on thy Oxen,
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and art thou at prayer before me? what an indignity is this? Should a man come to sue to the King,
and art thou At prayer before me? what an indignity is this? Should a man come to sue to the King,
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and not minde his suit? will not the King say, Do you mock me? know you to whom you speak? The Lord takes this as a hainous sin,
and not mind his suit? will not the King say, Do you mock me? know you to whom you speak? The Lord Takes this as a heinous since,
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when men come into his presence with such loose hearts.
when men come into his presence with such lose hearts.
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Now seeing these things are thus, take a word of exhortation to labour for importunate Prayer.
Now seeing these things Are thus, take a word of exhortation to labour for importunate Prayer.
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Prayer is the art of all arts; Prayer is the art of all arts;
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it enables a man to all other duties, it is the art of Repentance, &c. Samuel confessed,
it enables a man to all other duties, it is the art of Repentance, etc. Samuel confessed,
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if he had not had the art of Prayer, he could not have had the art of Preaching, 2 Sam. 12. 23. See the antithesis between these two words.
if he had not had the art of Prayer, he could not have had the art of Preaching, 2 Sam. 12. 23. See the antithesis between these two words.
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God forbid; as if he should say, God forbid that I should cease to pray for you,God forbid; as if he should say, God forbid that I should cease to pray for you,
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for then I should not teach you the right way. A Minister can never preach to his people, that prayes not for his people.
for then I should not teach you the right Way. A Minister can never preach to his people, that prays not for his people.
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It is the art of Thanksgiving;
It is the art of Thanksgiving;
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a man cannot be thankfull, if he cannot pray. Psal. 116. 12. It was the meanes whereby the Prophet David would be thankfull to God;
a man cannot be thankful, if he cannot pray. Psalm 116. 12. It was the means whereby the Prophet David would be thankful to God;
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he would take up the cup of salvation, and call on the name of the Lord.
he would take up the cup of salvation, and call on the name of the Lord.
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A man hath not a good servant, unlesse he can pray for his master;
A man hath not a good servant, unless he can pray for his master;
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see the storie of Abrahams servant, Gen. 24. Prayer helps to perform all other good duties.
see the story of Abrahams servant, Gen. 24. Prayer helps to perform all other good duties.
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How dost thou thinke to have benefit by the Word, unlesse thou be fervent in prayer with God to get a blessing upon it.
How dost thou think to have benefit by the Word, unless thou be fervent in prayer with God to get a blessing upon it.
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We can do nothing but by begging.
We can do nothing but by begging.
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Secondly, as Prayer is the art of all arts, so it is the Compendium of all divinitie. Therefore to call zealouslie on the name of the Lord, is to be a Christian;
Secondly, as Prayer is the art of all arts, so it is the Compendium of all divinity. Therefore to call zealously on the name of the Lord, is to be a Christian;
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Whosoever shall call on the name of the Lord, &c. It includes repentance, humiliation, sorrow for sin, joy in Gods goodnes, thanksgiving for mercies, obedience to his commandements,Whosoever shall call on the name of the Lord, etc. It includes Repentance, humiliation, sorrow for since, joy in God's Goodness, thanksgiving for Mercies, Obedience to his Commandments,
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yea the whole dutie of man; therefore we must labour to be importunate in prayer. A Reasonable soul is eminently all souls;
yea the Whole duty of man; Therefore we must labour to be importunate in prayer. A Reasonable soul is eminently all Souls;
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so Prayer is eminently all good duties. Psal. 72. The prayer of David the son of Jesse;
so Prayer is eminently all good duties. Psalm 72. The prayer of David the son of Jesse;
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that is, all his repentance, in all passages; he did humble himself before God;
that is, all his Repentance, in all passages; he did humble himself before God;
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all Davids duties are included by the name of the prayer of David the son of Jesse.
all Davids duties Are included by the name of the prayer of David the son of Jesse.
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And therefore thou hadst need to make much of Prayer; for thou canst never repent, unlesse thou pray well.
And Therefore thou Hadst need to make much of Prayer; for thou Canst never Repent, unless thou pray well.
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Thirdly, Prayer is a mans utmost reference; a man cannot have Christ, but only by Prayer.
Thirdly, Prayer is a men utmost Referente; a man cannot have christ, but only by Prayer.
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'Tis bad enough for a man to be a Drunkard, or to live in any other sin;
It's bad enough for a man to be a Drunkard, or to live in any other since;
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but yet after all this, if a man have the spirit of prayer, there is hope of this man;
but yet After all this, if a man have the Spirit of prayer, there is hope of this man;
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if after all his sinnes committed, he can pray to God, there is hope. But for a man to sinne, and not to be importunate in prayer, is dangerous.
if After all his Sins committed, he can pray to God, there is hope. But for a man to sin, and not to be importunate in prayer, is dangerous.
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What saith the Psalmist? They are corrupt and become abominable, they have not called on the name of the Lord, Psalm 14. 4. Oh fearfull condition!
What Says the Psalmist? They Are corrupt and become abominable, they have not called on the name of the Lord, Psalm 14. 4. O fearful condition!
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Fourthly, Prayer is that which Gods people have, though they have nothing else;
Fourthly, Prayer is that which God's people have, though they have nothing Else;
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it is the beggers dish (as I may so call it.) A begger hath no way to live, but by beging;
it is the beggars dish (as I may so call it.) A beggar hath no Way to live, but by begging;
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thererefore he had need beg hard:
thererefore he had need beg hard:
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so we have nothing to live on but praying; I mean nothing that is to be done on our side;
so we have nothing to live on but praying; I mean nothing that is to be done on our side;
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all the promises of God are to be gotten by prayer. Suppose a man have nothing to live on but his fingers ends, no house nor land, nothing left to maintain his wife and children, but his fingers ends;
all the promises of God Are to be got by prayer. Suppose a man have nothing to live on but his fingers ends, no house nor land, nothing left to maintain his wife and children, but his fingers ends;
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will he not be toyling all the day? he is a day-labourer, as we use to say.
will he not be toiling all the day? he is a day-labourer, as we use to say.
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So, to pray earnestly, is a Christians fingers ends.
So, to pray earnestly, is a Christians fingers ends.
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When a house stands but upon one pillar, will not a man be fearfull and carefull of that pillar? why, Prayer is a mans pillar;
When a house Stands but upon one pillar, will not a man be fearful and careful of that pillar? why, Prayer is a men pillar;
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is this be gone, down falls all the hope of salvation. Fifthly, Prayer is that which hath the command of Mercie;
is this be gone, down falls all the hope of salvation. Fifthly, Prayer is that which hath the command of Mercy;
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we are such unprofitable servants, that Mercie will not meddle with us, unlesse it be commanded. Patience is loth to beare;
we Are such unprofitable Servants, that Mercy will not meddle with us, unless it be commanded. Patience is loath to bear;
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we have so provoked God that Mercie is loth to make or meddle with us; for unlesse it have command from God, it will not admit of any soul.
we have so provoked God that Mercy is loath to make or meddle with us; for unless it have command from God, it will not admit of any soul.
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When David begged for loving kindnesse, he was importunate; else mercie and loving kindnesse would not look on David, Psal 42. 8. Sixthly, Prayer is Gods delight. The supplication of the wicked is abomination to God, but the prayer of the upright is his delight, Prov. 15. 8. The Lord must have something to please;
When David begged for loving kindness, he was importunate; Else mercy and loving kindness would not look on David, Psalm 42. 8. Sixthly, Prayer is God's delight. The supplication of the wicked is abomination to God, but the prayer of the upright is his delight, Curae 15. 8. The Lord must have something to please;
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Kings (you know) must be pleased; so the King of heaven would be pleased by all that come unto him.
Kings (you know) must be pleased; so the King of heaven would be pleased by all that come unto him.
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Now nothing is more pleasing unto him then prayer. Seventhly, Importunate praier is a willing prayer.
Now nothing is more pleasing unto him then prayer. Seventhly, Importunate prayer is a willing prayer.
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There be many that pray to God for mercie, and yet they are loth to have it;
There be many that pray to God for mercy, and yet they Are loath to have it;
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why? because they are not importunate. When a mans lust runs on the world and worldly pleasures, &c. he speeds not.
why? Because they Are not importunate. When a men lust runs on the world and worldly pleasures, etc. he speeds not.
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When the woman of Canaan was importunate, Christ saith unto her, Woman, be it unto thee as thou wilt:
When the woman of Canaan was importunate, christ Says unto her, Woman, be it unto thee as thou wilt:
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she had a will to grace, Mat. 15. 28. Eightly, Importunate prayer is the only faithfully prayer.
she had a will to grace, Mathew 15. 28. Eighth, Importunate prayer is the only faithfully prayer.
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A begger never goes away from a gentlemans door, so long as he believes he shall have an alms:
A beggar never Goes away from a gentleman's door, so long as he believes he shall have an alms:
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so, as long as a soul is importunate with God, it is a signe that it is a believing soul.
so, as long as a soul is importunate with God, it is a Signen that it is a believing soul.
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O woman, (saith Christ) great is thy faith. Why? Because her importunitie was great,Oh woman, (Says christ) great is thy faith. Why? Because her importunity was great,
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therefore Christ concludes her faith was great. The means to get importunitie in prayer, are these:
Therefore christ concludes her faith was great. The means to get importunity in prayer, Are these:
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First, Labour to know thine own misery.
First, Labour to know thine own misery.
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See Ephes. 6. 18, 19, 20. They could not have prayed importunately, unlesse they had known how it had stood with Paul; so unlesse thou know thy miserie, thou canst not be importunate. If a Drunkard,
See Ephesians 6. 18, 19, 20. They could not have prayed importunately, unless they had known how it had stood with Paul; so unless thou know thy misery, thou Canst not be importunate. If a Drunkard,
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or Whoremaster, or Sabbath-breaker, or Swearer, &c. knew that they should be damned, they would get out of their sins.
or Whoremaster, or Sabbath breaker, or Swearer, etc. knew that they should be damned, they would get out of their Sins.
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Secondly, You must be sensible of your miserie.
Secondly, You must be sensible of your misery.
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Simon Magus knew his miserie, yet because he was not sensible of it, he sayes, Pray ye to the Lord for me, Act. 8. 24. If he had been sensible, he would himself have fallen down before the congregation,Simon Magus knew his misery, yet Because he was not sensible of it, he Says, Pray you to the Lord for me, Act. 8. 24. If he had been sensible, he would himself have fallen down before the congregation,
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and he would have confessed how he had committed that sinne, in a more apprehensive manner.
and he would have confessed how he had committed that sin, in a more apprehensive manner.
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Thirdly, Observe the prayers of Gods people, as here the disciples of Christ did; they hearing Christ pray, say unto him, Master, teach us to pray;
Thirdly, Observe the Prayers of God's people, as Here the Disciples of christ did; they hearing christ pray, say unto him, Master, teach us to pray;
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they were so affected with Christs prayer, that they said, Oh that we could pray thus!
they were so affected with Christ prayer, that they said, O that we could pray thus!
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Oh that we had such a spirit! Master, teach us to pray. So I say, consider Gods people, how they pray;
O that we had such a Spirit! Master, teach us to pray. So I say, Consider God's people, how they pray;
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they can pray as if they would soare up to God in supplication; they pray as if they would rend the heavens.
they can pray as if they would soar up to God in supplication; they pray as if they would rend the heavens.
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If men did but consider this, it would quicken them. Fourthly, Get a stock of prayer.
If men did but Consider this, it would quicken them. Fourthly, Get a stock of prayer.
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That man must needs be rich, that hath a stock in every market. So if a man have a stock of prayer, it is a signe he is like to speed,
That man must needs be rich, that hath a stock in every market. So if a man have a stock of prayer, it is a Signen he is like to speed,
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as I Cor. 4. 2. If God did lend his ears to the Corinthians when they were crying for Paul,
as I Cor. 4. 2. If God did lend his ears to the Corinthians when they were crying for Paul,
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then certainly Pauls prayers were importunate. Fifthly, If thou wilt be importunate, labour to be full of good works. Qui benè operatur, bene orat;
then Certainly Paul's Prayers were importunate. Fifthly, If thou wilt be importunate, labour to be full of good works. Qui benè operatur, bene Orat;
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as Act. 10. Cornelius his alms and prayers were come up to God: now if he had committed drunkennesse, that had come up to God with his prayer;
as Act. 10. Cornelius his alms and Prayers were come up to God: now if he had committed Drunkenness, that had come up to God with his prayer;
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therefore was it happy for Cornelius that he was full of good works; so thou canst not be importunate,
Therefore was it happy for Cornelius that he was full of good works; so thou Canst not be importunate,
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unlesse thou be full of good works;
unless thou be full of good works;
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take heed that swearing, and lying, &c. crie not louder in Gods eares then thy prayers.
take heed that swearing, and lying, etc. cry not Louder in God's ears then thy Prayers.
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Sixthly, If thou wilt be importunate in prayer, labour to reform thy houshold.
Sixthly, If thou wilt be importunate in prayer, labour to reform thy household.
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VVhen Jacob was to call on God, he said to his houshold, Put away your strange gods, Gen. 35.
When Jacob was to call on God, he said to his household, Put away your strange God's, Gen. 35.
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THE NECESSITIE OF GOSPEL OBEDIENCE. In two Sermons.
THE NECESSITY OF GOSPEL OBEDIENCE. In two Sermons.
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BY That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
BY That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
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THE NECESSITIE OF Gospel-Obedience.
THE NECESSITY OF Gospel obedience.
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COLOSS. I. 10. That you might walk worthy of the Lord unto all pleasing, being fruitfull unto every good work.
COLOSS. I. 10. That you might walk worthy of the Lord unto all pleasing, being fruitful unto every good work.
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THere is a double sense in these words: First, wherein we may not, not cannot walk worthy of GOD.
THere is a double sense in these words: First, wherein we may not, not cannot walk worthy of GOD.
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And secondly, there is a sense, wherein we may, and must walk worthy of Him. The first sense, wherein we cannot walk worthy of God, is twofold.
And secondly, there is a sense, wherein we may, and must walk worthy of Him. The First sense, wherein we cannot walk worthy of God, is twofold.
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First We cannot walk worthy of God, with an absolute worth of exact proportion; for in this sense the Angels of heaven cannot walk worthy of God:
First We cannot walk worthy of God, with an absolute worth of exact proportion; for in this sense the Angels of heaven cannot walk worthy of God:
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they blesse God and praise him uncessantly;
they bless God and praise him uncessantly;
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but God is above all blessing and praise, Nehem. 9. 5. Their holinesse &c. had a beginning;
but God is above all blessing and praise, Nehemiah 9. 5. Their holiness etc. had a beginning;
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but God is infinite. Oh then, how much lesse can we walk worthy of God!
but God is infinite. O then, how much less can we walk worthy of God!
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Secondly, We cannot walk worthy of God, with a sinlesse worth of a mortified condignitie, so worthily as we might have done if we had not had sinne;
Secondly, We cannot walk worthy of God, with a sinless worth of a mortified condignity, so worthily as we might have done if we had not had sin;
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for we are compassed with the flesh and sinne, which leads us on to all impieties.
for we Are compassed with the Flesh and sin, which leads us on to all impieties.
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And in this respect John saith, I am not worthy, &c. Luk. 3. 16. It was no idle complement in that good man, That he was not worthy to untie Christs shoo-tyers,
And in this respect John Says, I am not worthy, etc. Luk. 3. 16. It was no idle compliment in that good man, That he was not worthy to untie Christ shoo-tyers,
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or to carry his books after him, as we use to speak;
or to carry his books After him, as we use to speak;
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but it is certain, in regard of sinne which makes us unfit to do any dutie to God;
but it is certain, in regard of sin which makes us unfit to do any duty to God;
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God is worthy of better service then the best of us can performe, and to have better attendance then we can give him.
God is worthy of better service then the best of us can perform, and to have better attendance then we can give him.
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Neverthelesse, there is a sense wherein we may and must walk worthy of God. And this is also twofold:
Nevertheless, there is a sense wherein we may and must walk worthy of God. And this is also twofold:
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First, quoad dignitatem non repugnantiae, As a niggard or a sparing servant is an unworthy servant to a bountiful master,
First, quoad dignitatem non repugnantiae, As a niggard or a sparing servant is an unworthy servant to a bountiful master,
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or a drunkard to a servant of God: there is a repugnancie between a master and such a servant.
or a drunkard to a servant of God: there is a repugnancy between a master and such a servant.
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He that will not take up his crosse and follow me, is unworthy of me, Mat. 10. 37. And in this sense we must walk worthy of God, that is, not contrary to God.
He that will not take up his cross and follow me, is unworthy of me, Mathew 10. 37. And in this sense we must walk worthy of God, that is, not contrary to God.
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Secondly, This worthy includes dignitatem condecentiae; Walk worthy of God, i. e. sutable unto him.
Secondly, This worthy includes dignitatem condecentiae; Walk worthy of God, i. e. suitable unto him.
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A correspondencie there must be between Christ and those that are his, between the children of God, and God;
A correspondency there must be between christ and those that Are his, between the children of God, and God;
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we must walk answerable to him;
we must walk answerable to him;
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God is holy, gracious, mercifull, &c. now we must walk worthy, (viz,) sutable to those attributes;
God is holy, gracious, merciful, etc. now we must walk worthy, (videlicet,) suitable to those attributes;
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and not to deal basely wish God, who hath dealt bountifully with us, and hath delivered us from hell, and helps us to heaven.
and not to deal basely wish God, who hath dealt bountifully with us, and hath Delivered us from hell, and helps us to heaven.
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Let us not then put unworthy tricks on God, but let us walk as men renewed. So much for the sense.
Let us not then put unworthy tricks on God, but let us walk as men renewed. So much for the sense.
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This speech is directed to the professors of the gospel of Christ in Colosse; for first, Epaphras had given out that there were godly soules in that city. Secondly, as it was reported;
This speech is directed to the professors of the gospel of christ in Colosse; for First, Epaphras had given out that there were godly Souls in that City. Secondly, as it was reported;
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so this report came to Paul; he heard that there were a company of men, that went for Gods saints:
so this report Come to Paul; he herd that there were a company of men, that went for God's Saints:
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We have heard, saith he &c. vers. 4. I Paul heard so; and hence it is that Paul directs his speech.We have herd, Says he etc. vers. 4. I Paul herd so; and hence it is that Paul directs his speech.
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As if he should say, (for so it is in the ninth verse) I hear that there are professors among you;
As if he should say, (for so it is in the ninth verse) I hear that there Are professors among you;
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Now I pray God that you walk worthy of God;
Now I pray God that you walk worthy of God;
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You professe Christ and his word, I pray God you may walk worthy of the master you serve. Hence observe,
You profess christ and his word, I pray God you may walk worthy of the master you serve. Hence observe,
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That those that professe Christ, must walk worthy of christ; worthy of Christ whom you say you serve, or they serve.That those that profess christ, must walk worthy of Christ; worthy of christ whom you say you serve, or they serve.
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This is further commanded, and that expresly in I Thess. 2. 12. That you would walk worthy of God.
This is further commanded, and that expressly in I Thess 2. 12. That you would walk worthy of God.
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Think not that this is a duty left to your choise no, no, saith the Apostle, you know how we have exhorted & charged you;
Think not that this is a duty left to your choice no, no, Says the Apostle, you know how we have exhorted & charged you;
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as if he should say, I have given many exhortations to this purpose, I have begged that you would do so, ver. II. I have encouraged and comforted them that have done so;
as if he should say, I have given many exhortations to this purpose, I have begged that you would do so, ver. II I have encouraged and comforted them that have done so;
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I commanded the unwilling, and you know it, and I tell you that this is a duty of great consequence.
I commanded the unwilling, and you know it, and I tell you that this is a duty of great consequence.
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First because he hath called you to be cristians;
First Because he hath called you to be Christians;
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now it is a shame for you to be unworthy of your calling whereunto you are called.
now it is a shame for you to be unworthy of your calling whereunto you Are called.
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It is fit, if a man be called unto a calling, that he be worthy of it.
It is fit, if a man be called unto a calling, that he be worthy of it.
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When a wicked and an unjust man is preferred to be a Judge, God knowes he is a very unworthy man for that calling:
When a wicked and an unjust man is preferred to be a Judge, God knows he is a very unworthy man for that calling:
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A licentious Divine for a pulpit, is unworthy of that vocation. It is a shame a man should be unworthy the calling whereunto he is called.
A licentious Divine for a pulpit, is unworthy of that vocation. It is a shame a man should be unworthy the calling whereunto he is called.
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We are called to be Christians;
We Are called to be Christians;
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is it not a shame a man should be unworthy the vocation the Lord hath called him unto? I beseech you, saith the Apostle, Ephes. 4. 1. You are called to be Christians by Christ:
is it not a shame a man should be unworthy the vocation the Lord hath called him unto? I beseech you, Says the Apostle, Ephesians 4. 1. You Are called to be Christians by christ:
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I beseech you consider this, and be worthy of this calling. Art thou a Christian, and art thou not loving and kinde? Are you Christians,
I beseech you Consider this, and be worthy of this calling. Art thou a Christian, and art thou not loving and kind? are you Christians,
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and yet are you carelesse and secure, and will you not walk as Christ walked? What, shall a man be a Christian,
and yet Are you careless and secure, and will you not walk as christ walked? What, shall a man be a Christian,
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and carry himself dishonestly, otherwise then the Gospel commands? What a shame is this?
and carry himself dishonestly, otherwise then the Gospel commands? What a shame is this?
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A second ground or reason is; The Gospel of God whereby we are called, this is a blessed cailing.
A second ground or reason is; The Gospel of God whereby we Are called, this is a blessed cailing.
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The Lord Jesus tels thee what gospel is, Luke 4. 18. itis riches to the poor, sight to the blind, deliverance to captives, a gospel of peace and libertie &c. It hath many excellent names in Scripture.
The Lord jesus tells thee what gospel is, Lycia 4. 18. itis riches to the poor, sighed to the blind, deliverance to captives, a gospel of peace and liberty etc. It hath many excellent names in Scripture.
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Now this is the gospel whereby you are called from being damned wretches, to be the sons of God.
Now this is the gospel whereby you Are called from being damned wretches, to be the Sons of God.
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That man is unworthy of freedome, that is content to be a slave;
That man is unworthy of freedom, that is content to be a slave;
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he is unworthy of these blessed things which the gospel brings, that will walk in sinne still.
he is unworthy of these blessed things which the gospel brings, that will walk in sin still.
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What, will you be captives to hell still? will you go on in your old fashion still? will you live after the imaginations of your own hearts still, notwithstanding you are called by the gospel? Have you the gospel of a Kingdome,
What, will you be captives to hell still? will you go on in your old fashion still? will you live After the Imaginations of your own hearts still, notwithstanding you Are called by the gospel? Have you the gospel of a Kingdom,
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and will you not obey it, when it cals you to be Kings? what an unworthy thing is this, that a man should not behave himself worthy of the gospel whereby he is called? Phil. 1. 27. This is a main one, that your conversations be worthy of the gospel of God.
and will you not obey it, when it calls you to be Kings? what an unworthy thing is this, that a man should not behave himself worthy of the gospel whereby he is called? Philip 1. 27. This is a main one, that your conversations be worthy of the gospel of God.
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For men to be covetous proud, drunkards &c. still, when we have the gospel to draw us out of these sinnes;
For men to be covetous proud, drunkards etc. still, when we have the gospel to draw us out of these Sins;
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surely it is a shame, and we are unworthy of this gospel. Thirdly, because we are called to Repentance.
surely it is a shame, and we Are unworthy of this gospel. Thirdly, Because we Are called to Repentance.
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For as we are called by the gospel, so by the gospel we are called to repentance; therefore we must walk worthy.
For as we Are called by the gospel, so by the gospel we Are called to Repentance; Therefore we must walk worthy.
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Is it repentance enough, to heare a Sermon, or do any good duty? No, no, these are not fruits worthy the name of repentance, Luk. 3. 8. I mean not worthy to be repented of,
Is it Repentance enough, to hear a Sermon, or do any good duty? No, no, these Are not fruits worthy the name of Repentance, Luk. 3. 8. I mean not worthy to be repented of,
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but, not worthy the name of repentance.
but, not worthy the name of Repentance.
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For a man to put finger in the eie, and crie, Lord; is this worthy the name of repentance? No, no, it is othergates mourning then this.
For a man to put finger in the eye, and cry, Lord; is this worthy the name of Repentance? No, no, it is othergate mourning then this.
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True it is, many repent, but they repent not enough; they must bring forth fruits worthy repentance.
True it is, many Repent, but they Repent not enough; they must bring forth fruits worthy Repentance.
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Fourthly, because if we walk not worthy of God, the wisdome of God will not hold us for his servants.
Fourthly, Because if we walk not worthy of God, the Wisdom of God will not hold us for his Servants.
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A master, if he be wise, will not keep a servant that will not do his businesse;
A master, if he be wise, will not keep a servant that will not do his business;
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if the master have cattell to be looked unto, and other businesse abroad to be done,
if the master have cattle to be looked unto, and other business abroad to be done,
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if his servant do lie and sleep all day, or lie at the alehouse and neglect his masters businesse, sure I am,
if his servant do lie and sleep all day, or lie At the alehouse and neglect his Masters business, sure I am,
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if he be but worldly-wise, he will not keep such a servant.
if he be but worldly-wise, he will not keep such a servant.
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In 1 Sam. 30, 31. an Amalekite did turn away his servant because he was sick; this was hard dealing;
In 1 Sam. 30, 31. an Amalekite did turn away his servant Because he was sick; this was hard dealing;
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Neverthelesse, that man that will not walk worthy, that will not look to the charge that God hath given him, he is unworthy to be Gods servant.
Nevertheless, that man that will not walk worthy, that will not look to the charge that God hath given him, he is unworthy to be God's servant.
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The Lord hath abundance of businesse to be done; Commandments to be perform'd, Sacraments to be received, & abundance of imployment;
The Lord hath abundance of business to be done; commandments to be performed, Sacraments to be received, & abundance of employment;
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& shal he hire servants & do his work himself? will any keep a dog,
& shall he hire Servants & do his work himself? will any keep a dog,
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& bark himself? That man is not worthy of God, that will not do his busines:
& bark himself? That man is not worthy of God, that will not do his business:
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therfore the wisdom of God will turn us out of doors, because we leave his work,
Therefore the Wisdom of God will turn us out of doors, Because we leave his work,
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and fall to wrangling within our selves.
and fallen to wrangling within our selves.
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What division is there amongst us? what heart-burning between neighbours and neighbours? what growing cold in religion,
What division is there among us? what heartburning between neighbours and neighbours? what growing cold in Religion,
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& c? And God hath haste of busines to be dispatched;
& c? And God hath haste of business to be dispatched;
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why are not his Commandements regarded, his Promises desired, his Judgements feared? Certainly, the Lord expects that we should goe about these things,
why Are not his commandments regarded, his Promises desired, his Judgments feared? Certainly, the Lord expects that we should go about these things,
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and wee are unworthy, if wee doe them not.
and we Are unworthy, if we do them not.
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Fifthly, if we will not walk worthy of God, then 'tis for his glory to cashiere us out of his sanctuarie.
Fifthly, if we will not walk worthy of God, then it's for his glory to cashier us out of his sanctuary.
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It is not for a masters credit to keep a servant that will discredit him; as to keep a whoremaster, or a sharking companion;
It is not for a Masters credit to keep a servant that will discredit him; as to keep a whoremaster, or a sharking Companion;
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what will honest men think? Is not he naught himself, that keeps such shag-rags about him? All the dishonour lies on the master.
what will honest men think? Is not he nought himself, that keeps such shag-rags about him? All the dishonour lies on the master.
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So it is not for the honour of God, to suffer such to be within the company of professors of his Name, that dishonour his Name,
So it is not for the honour of God, to suffer such to be within the company of professors of his Name, that dishonour his Name,
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and cause the gospel of God to be blasphemed by them that are without.
and cause the gospel of God to be blasphemed by them that Are without.
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So soon as Elishai his servant had abused him, he sent him packing, He went forth from his presence, &c. 2 King. 5. 27. He should stay no longer with him;
So soon as Elishai his servant had abused him, he sent him packing, He went forth from his presence, etc. 2 King. 5. 27. He should stay no longer with him;
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why? because he had dishonoured him;
why? Because he had dishonoured him;
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and what might Naaman think? Will he now have something? and even now he would have nothing;
and what might Naaman think? Will he now have something? and even now he would have nothing;
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he hath soon repented him of his kindnes.
he hath soon repented him of his kindness.
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Though Naaman did not argue thus, yet thus he might, and, for ought we know, such thoughts he had;
Though Naaman did not argue thus, yet thus he might, and, for ought we know, such thoughts he had;
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but howsoever, Geh•zi greatly dishonoured his master, and therefore his master sent him out of his presence.
but howsoever, Geh•zi greatly dishonoured his master, and Therefore his master sent him out of his presence.
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Even so, if we walk not worthy of God, he will turn us put of doors.
Even so, if we walk not worthy of God, he will turn us put of doors.
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You that be the servants of God, and be taken with a Lie, undermining one another,
You that be the Servants of God, and be taken with a Lie, undermining one Another,
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or that live uncharitably one with another; this is a dishonour to God, this is not to walk worthy of God:
or that live uncharitably one with Another; this is a dishonour to God, this is not to walk worthy of God:
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no, It is to disgrace the Gospel, and to cast aspersions on it.
no, It is to disgrace the Gospel, and to cast Aspersions on it.
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Therefore as it concerns the glory of God, so we ought to walk worthy of God.
Therefore as it concerns the glory of God, so we ought to walk worthy of God.
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What may the world think, if Professors walk loosely, and be taken tripping? what will the world say? God keep me from being a Puritan;
What may the world think, if Professors walk loosely, and be taken tripping? what will the world say? God keep me from being a Puritan;
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I had rather be a Papist: and thus the name of Christ comes to be blasphemed for your sakes.I had rather be a Papist: and thus the name of christ comes to be blasphemed for your sakes.
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These say, Come, come, I warrant you for all this, yet he will lie for a need,
These say, Come, come, I warrant you for all this, yet he will lie for a need,
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though he say Yes verily. And thus Religion and the gospel of Christ is called into question by the men of this world,
though he say Yes verily. And thus Religion and the gospel of christ is called into question by the men of this world,
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even for your sakes that walk not worthy of God; nay, by reason of this, God cannot hire servants to do his work.
even for your sakes that walk not worthy of God; nay, by reason of this, God cannot hire Servants to do his work.
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Beloved, God hath sent us out to hire servants;
beloved, God hath sent us out to hire Servants;
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now many would come in willingly, but because they see & think that those that professe the name of Christ be dissemblers, Puritans, and hypocrites;
now many would come in willingly, but Because they see & think that those that profess the name of christ be dissemblers, Puritans, and Hypocrites;
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and therefore they say as sometimes the Indians did of the Spaniards, If these men be the servants of Christ, I will never be his servant;
and Therefore they say as sometime the Indians did of the Spanish, If these men be the Servants of christ, I will never be his servant;
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So, if these men be the servants of God, Lord blesse me from them. What a damned thing is this?
So, if these men be the Servants of God, Lord bless me from them. What a damned thing is this?
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Sixthly, If we walk not worthy of God, we put great indignity upon him. A worthy man cannot abide to meddle with unworthy things;
Sixthly, If we walk not worthy of God, we put great indignity upon him. A worthy man cannot abide to meddle with unworthy things;
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and shall a Christian serve God after an unworthy fashion? No master, either in heaven, earth or hell, will have a servant unworthy of him;
and shall a Christian serve God After an unworthy fashion? No master, either in heaven, earth or hell, will have a servant unworthy of him;
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and this is the reason why men sweare, and lie, and live like devils incarnate, because the Devil will have them worthy of hell.
and this is the reason why men swear, and lie, and live like Devils incarnate, Because the devil will have them worthy of hell.
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1110
So the world lets men cozen and dissemble, for no other cause but because the world will have them worthy of the world.
So the world lets men cozen and dissemble, for no other cause but Because the world will have them worthy of the world.
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So that all masters, whether the world, the flesh, or the devil, look that their servants should be worthy of them;
So that all Masters, whither the world, the Flesh, or the Devil, look that their Servants should be worthy of them;
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and do you then think that the Lord will not have his servants walk worthy of him? Be not deceived, God is not mocked, Gal. 6. 7. Dost thou come into his house, heare his Word,
and do you then think that the Lord will not have his Servants walk worthy of him? Be not deceived, God is not mocked, Gal. 6. 7. Dost thou come into his house, hear his Word,
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and wilt thou not obey it? Comest thou to a Sacrament, and hast thou drinking, carding and dicing, at home? Thou goest under the name of a good Christian,
and wilt thou not obey it? Comest thou to a Sacrament, and hast thou drinking, carding and dicing, At home? Thou goest under the name of a good Christian,
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yet thou livest in thy sins, having a secret lust, either to sweare, or lie, or to commit adulterie.
yet thou Livest in thy Sins, having a secret lust, either to swear, or lie, or to commit adultery.
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Take heed, I say, God will not be mocked.
Take heed, I say, God will not be mocked.
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For men to go in the name of Gods children, and yet not to serve & obey him, this is to make a mockery of God;
For men to go in the name of God's children, and yet not to serve & obey him, this is to make a mockery of God;
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but God will not be mocked.
but God will not be mocked.
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Oh, saith one, my Father will never like it, if I be so strict and precise;
O, Says one, my Father will never like it, if I be so strict and precise;
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and as for my Mother, she cannot abide a Puritan.
and as for my Mother, she cannot abide a Puritan.
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Another saith, I cannot keep my children unlesse I put my money to use, &c. But what saith Christ? He that loveth father or mother, &c. more then me, is not worthy of me, Mat. 10. 37. Dost thou argue on this fashion,
another Says, I cannot keep my children unless I put my money to use, etc. But what Says christ? He that loves father or mother, etc. more then me, is not worthy of me, Mathew 10. 37. Dost thou argue on this fashion,
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and yet hopest to be a Christian? Dost thou plead self-respect, and dost thou hope to go for a Christian? what a mockerie is this? nature abhorrs it.
and yet hopest to be a Christian? Dost thou plead self-respect, and dost thou hope to go for a Christian? what a mockery is this? nature abhors it.
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I remember a storie of a Boy, who being at Lyons, and saw two men, one tall,
I Remember a story of a Boy, who being At Lyons, and saw two men, one tall,
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and he had a short cloak, the other short, and he had a long cloak; and thought it very unseemly;
and he had a short cloak, the other short, and he had a long cloak; and Thought it very unseemly;
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so he took the long cloak and put it on the tall mans back, and the cloak on the short mans back, and then it liked him.
so he took the long cloak and put it on the tall men back, and the cloak on the short men back, and then it liked him.
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So, is it seemly that any of us should weare the long robes of Christianitie,
So, is it seemly that any of us should wear the long robes of Christianity,
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and yet be short in Obedience? that we should go for the people of God,
and yet be short in obedience? that we should go for the people of God,
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and not behave our selves sutably? In this place there is no room for Papists to establish merit for themselves;
and not behave our selves suitably? In this place there is no room for Papists to establish merit for themselves;
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the Apostle intends no such matter in this place; for we are not our own men, and therefore cannot merit.
the Apostle intends no such matter in this place; for we Are not our own men, and Therefore cannot merit.
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We are taught to pray, Give us this day our daily bread; we have not one bit of bread but we must beg it;
We Are taught to pray, Give us this day our daily bred; we have not one bit of bred but we must beg it;
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and when we have done all we can, (as who doth?) yet we are but unprofitable servants.
and when we have done all we can, (as who does?) yet we Are but unprofitable Servants.
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But suppose we could merit all righteousnesse; yet all our ability is from God.
But suppose we could merit all righteousness; yet all our ability is from God.
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Again, suppose we be righteous, what is that to him? if we be holy, what is that to him? If we be damned, he is never the worse,
Again, suppose we be righteous, what is that to him? if we be holy, what is that to him? If we be damned, he is never the Worse,
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if we be saved, he is not the better; if we keep all his commandements, yet it is his mercy to save us. He shews mercy to thousands;
if we be saved, he is not the better; if we keep all his Commandments, yet it is his mercy to save us. He shows mercy to thousands;
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to whom? not to them that sin, but to them that love me and keep my commandements, Exod. 20. 6. To one that keeps Gods commandements, it is his love to save him, it is his love that he hath mercy on him.
to whom? not to them that sin, but to them that love me and keep my Commandments, Exod 20. 6. To one that keeps God's Commandments, it is his love to save him, it is his love that he hath mercy on him.
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The Church of Rome do talk much of their well-doing;
The Church of Room do talk much of their welldoing;
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but in the mean while what becomes of their sins? they should go and suffer for their sins,
but in the mean while what becomes of their Sins? they should go and suffer for their Sins,
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and then come and talk of merit;
and then come and talk of merit;
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Do they talk of merit before they have satisfied for their sinnes? the Law will be satisfied first;
Do they talk of merit before they have satisfied for their Sins? the Law will be satisfied First;
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and when they have endured hell-fire world without end, then let them talk of merit.
and when they have endured hell-fire world without end, then let them talk of merit.
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The Lord doth not mean that we must walk worthy so as to merit any thing:
The Lord does not mean that we must walk worthy so as to merit any thing:
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for suppose that al1 the sufferings of this life, and all the torments of the world that all the Saints of God have suffered, were put on one man,
for suppose that al1 the sufferings of this life, and all the torments of the world that all the Saints of God have suffered, were put on one man,
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and he to endure them all;
and he to endure them all;
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yet they are not worthy the glory that shalbe revealed Rom. 8. 18 Here then is no room for Papists merits.
yet they Are not worthy the glory that shall revealed Rom. 8. 18 Here then is no room for Papists merits.
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Yet we must walk worthy of God with sutablenesse; and if we do not so, the Lord will not owne us.
Yet we must walk worthy of God with suitableness; and if we do not so, the Lord will not own us.
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You know the story of the guests in the Gospel, and how they were invited to the supper;
You know the story of the guests in the Gospel, and how they were invited to the supper;
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one pretended one thing, another another thing;
one pretended one thing, Another Another thing;
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one had married a wife, he could not come, yet sure I am he might have brought her with him:
one had married a wife, he could not come, yet sure I am he might have brought her with him:
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another had bought oxen, &c. But what followes in the text, Mat. 22. Those that were bidden were not worthy,
Another had bought oxen, etc. But what follows in the text, Mathew 22. Those that were bidden were not worthy,
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therefore they shall not taste of my supper.
Therefore they shall not taste of my supper.
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So some say for their sinnes, it is their nature, or one occasion or other puts them off, they could not come.
So Some say for their Sins, it is their nature, or one occasion or other puts them off, they could not come.
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None that are unworthy of God, shall taste of the mercy of God, neither in the pardon of their sins, nor salvation;
None that Are unworthy of God, shall taste of the mercy of God, neither in the pardon of their Sins, nor salvation;
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no, you get not so much as a taste of Christ, if you walk not worthy of the gospel of Christ.
no, you get not so much as a taste of christ, if you walk not worthy of the gospel of christ.
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The truth of this will appeare in the Use, if we consider what this worthy walking is.
The truth of this will appear in the Use, if we Consider what this worthy walking is.
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First, We must be as it were even the very nature of God;
First, We must be as it were even the very nature of God;
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we should, as Peter speaks, shew forth the vertue of him that hath called us, that we may shew what a glorious God, what a blessed Redeemer,
we should, as Peter speaks, show forth the virtue of him that hath called us, that we may show what a glorious God, what a blessed Redeemer,
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and righteous Judge we have, and admire his goodnesse that hath called us out of darknesse into this glorious light;
and righteous Judge we have, and admire his Goodness that hath called us out of darkness into this glorious Light;
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and we must be holy as he is holy, 1 Pet. 1. 15. How doth this sute with the nature of God,
and we must be holy as he is holy, 1 Pet. 1. 15. How does this suit with the nature of God,
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when we walk not worthy of God? God is just, 2 Cor. 1. 3. how unworthy then are we that are cruel, unmerciful, and unjust? God is a God of peace, 1 Cor. 14. 22. how unworthy then are we of him, that live in heart-burning one with another? We are the image of God,
when we walk not worthy of God? God is just, 2 Cor. 1. 3. how unworthy then Are we that Are cruel, unmerciful, and unjust? God is a God of peace, 1 Cor. 14. 22. how unworthy then Are we of him, that live in heartburning one with Another? We Are the image of God,
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if we please him, 1 Cor. 11. 7. What a shame, dishonour, and wrong then is it to God, that we should have his image,
if we please him, 1 Cor. 11. 7. What a shame, dishonour, and wrong then is it to God, that we should have his image,
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and yet be nothing like him? Should a glorious King see a deformed picture of himself,
and yet be nothing like him? Should a glorious King see a deformed picture of himself,
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surely he would make that man smoke that pictured him so:
surely he would make that man smoke that pictured him so:
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And shall we go for the image of God, the God of all glory, and shall we be vile and unclean, negligent and carelesse,
And shall we go for the image of God, the God of all glory, and shall we be vile and unclean, negligent and careless,
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and yet go for Gods picture? what do we make of God? will not God be angry,
and yet go for God's picture? what do we make of God? will not God be angry,
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and will not his wrath burn like fire? What, am I a drunkard, a whoremaster, &c. is this my picture? Sure I am God cannot endure this.
and will not his wrath burn like fire? What, am I a drunkard, a whoremaster, etc. is this my picture? Sure I am God cannot endure this.
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Secondly, consider the relation we have with God; we are the children of God, we are the begotten of the Father:
Secondly, Consider the Relation we have with God; we Are the children of God, we Are the begotten of the Father:
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doth God beget monsters? doth God beget such children? We professe our selves servants to God;
does God beget monsters? does God beget such children? We profess our selves Servants to God;
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the ground of that relation is, that we are at Gods command: did God command us to do the duties of Religion ▪ thus? No, no, beloved;
the ground of that Relation is, that we Are At God's command: did God command us to do the duties of Religion ▪ thus? No, no, Beloved;
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if we be servants, we must be at his command.
if we be Servants, we must be At his command.
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We professe our selves sheep of his pasture; but do we live as if we fed on his Commandements? Is this to live worthy the commons that Christ hath put us in, which is such rich food of salvation? How unworthy is this? If I be a father, where is mine honour? If I be a master, where is my feare? Mal. 1. 6. Is not this rather to dishonour God, that a childe should have a worthy man to his father,
We profess our selves sheep of his pasture; but do we live as if we fed on his commandments? Is this to live worthy the commons that christ hath put us in, which is such rich food of salvation? How unworthy is this? If I be a father, where is mine honour? If I be a master, where is my Fear? Malachi 1. 6. Is not this rather to dishonour God, that a child should have a worthy man to his father,
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and be a lout himself? what indignity is this that we put on God? Let us examine our selves whether we walk worthy of God, or no.
and be a lout himself? what indignity is this that we put on God? Let us examine our selves whither we walk worthy of God, or no.
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I speak to the professors of the gospel; for it is certain, that they that professe it not, are unworthy;
I speak to the professors of the gospel; for it is certain, that they that profess it not, Are unworthy;
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you that are yet in the gall of bitternesse, and in the bond of iniquitie, are not worthy.
you that Are yet in the Gall of bitterness, and in the bound of iniquity, Are not worthy.
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For first, Christianitie is a trade. What profession soever thou art of, that is thy trade:
For First, Christianity is a trade. What profession soever thou art of, that is thy trade:
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will a man say to a Physitian, what, cannot you keep your Physick to your self? must you needs make profession of it? Or will a man go to a shoo-maker and say, Cannot you keep your shooes and trade to your self? So Christianitie is a Profession,
will a man say to a physician, what, cannot you keep your Physic to your self? must you needs make profession of it? Or will a man go to a shoemaker and say, Cannot you keep your shoes and trade to your self? So Christianity is a Profession,
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and thou art unworthy of it unlesse thou professe it.
and thou art unworthy of it unless thou profess it.
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Secondly, To what end is a trade? it will do a man no good unlesse he professe it;
Secondly, To what end is a trade? it will do a man no good unless he profess it;
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Every man in his calling lives on his calling; then, if he live by it, he must walk worthy of it.
Every man in his calling lives on his calling; then, if he live by it, he must walk worthy of it.
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A Lawyer may die for all his calling, if he professe it not:
A Lawyer may die for all his calling, if he profess it not:
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Dost thou walk in no calling nor profession? Undoubtedly, thou wilt get no living by it?
Dost thou walk in no calling nor profession? Undoubtedly, thou wilt get no living by it?
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Thirdly, Christianitie is an Order. If a man be a Papist, yet he cannot be a Franciscan, unlesse he professe himself to be of that Order.
Thirdly, Christianity is an Order. If a man be a Papist, yet he cannot be a Franciscan, unless he profess himself to be of that Order.
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So if we be Christians, Christ is the father of that order.
So if we be Christians, christ is the father of that order.
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Jesus Christ the High-priest of our profession, Heb. 3. 1. he is the Father of all Christianitie, jesus christ the High priest of our profession, Hebrew 3. 1. he is the Father of all Christianity,
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and thou canst not be a Christian, unlesse thou professe that Order.
and thou Canst not be a Christian, unless thou profess that Order.
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Let your light so shine &c. saith our Saviour, or else you walk not worthy of God.Let your Light so shine etc. Says our Saviour, or Else you walk not worthy of God.
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I speak this to those that professe Christ; for a man may professe a trade, and yet not walk worthy of it.
I speak this to those that profess christ; for a man may profess a trade, and yet not walk worthy of it.
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For first, If we walk worthy of God, then our labours answer all the cost God hath been at.
For First, If we walk worthy of God, then our labours answer all the cost God hath been At.
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That ground is unworthy tillage, that will not pay the cost that is bestowed on it;
That ground is unworthy tillage, that will not pay the cost that is bestowed on it;
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that Scholler is not worthy to be maintained, that doth not answer the cost of his Parents.
that Scholar is not worthy to be maintained, that does not answer the cost of his Parents.
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So, my beloved, if you walk worthy of God, answer the charges that God hath been at with you.
So, my Beloved, if you walk worthy of God, answer the charges that God hath been At with you.
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It hath cost God his Son to redeem you, and what are you the better? The work of his Spirit comes to enlighten us;
It hath cost God his Son to Redeem you, and what Are you the better? The work of his Spirit comes to enlighten us;
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the labour of his Ministers to teach us:
the labour of his Ministers to teach us:
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Now what are we the better for all this? It hath cost God abundance of Mercie to allure us, abundance of Judgement to terrifie us, many Corrections, and above all he is patient to beare with us;
Now what Are we the better for all this? It hath cost God abundance of Mercy to allure us, abundance of Judgement to terrify us, many Corrections, and above all he is patient to bear with us;
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and this is a mercie of mercies.
and this is a mercy of Mercies.
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A man will shew all he hath, before he shew his patience; a man may shew himself kind, and if he be much wronged, he will say, What, will you try my patience? I tell thee, God hath suffered his patience to be tyred by us a long time,
A man will show all he hath, before he show his patience; a man may show himself kind, and if he be much wronged, he will say, What, will you try my patience? I tell thee, God hath suffered his patience to be tired by us a long time,
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and he hath been at a great deal of cost with us; but have we answered it? if we have not, we are unworthy of God.
and he hath been At a great deal of cost with us; but have we answered it? if we have not, we Are unworthy of God.
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God hath been at a great deal of cost to make you love one another,
God hath been At a great deal of cost to make you love one Another,
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and shall there be heart-burning still? Good ground brings forth good herbs meet for use, not only herbs, but meet herbs:
and shall there be heartburning still? Good ground brings forth good herbs meet for use, not only herbs, but meet herbs:
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so if you be good children to God, you will bring forth fruit meet for God;
so if you be good children to God, you will bring forth fruit meet for God;
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otherwise, if God have been at all this cost, and you secure, and strangers still one from another,
otherwise, if God have been At all this cost, and you secure, and Strangers still one from Another,
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and never the better, you are neer unto cursing, your labour is not to profit in the Word,
and never the better, you Are near unto cursing, your labour is not to profit in the Word,
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and so you answer not God the cost that he hath been at with you.
and so you answer not God the cost that he hath been At with you.
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I fear me, God will remove his candlestick, or if he continue it, you shall have hardnesse of heart with it:
I Fear me, God will remove his candlestick, or if he continue it, you shall have hardness of heart with it:
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For since those rents have been, how hath the number of believers decreased? when was one converted? when was a whoremaster or a drunkard renewed,
For since those rends have been, how hath the number of believers decreased? when was one converted? when was a whoremaster or a drunkard renewed,
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unlesse it be to take a higher degree in sin? No, no, the Gospel hath done child-bearing;
unless it be to take a higher degree in since? No, no, the Gospel hath done childbearing;
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and surely this is the cause; We walk not worthy of it. Secondly, If we walk worthy of God, then we walk with God in white.
and surely this is the cause; We walk not worthy of it. Secondly, If we walk worthy of God, then we walk with God in white.
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I have a few names, &c. Rev. 5. 4. for they are worthy, &c. In white, (i. e.) in true love and holinesse, with white robes of puritie, clothed with the righteousnesse of Christ:
I have a few names, etc. Rev. 5. 4. for they Are worthy, etc. In white, (i. e.) in true love and holiness, with white robes of purity, clothed with the righteousness of christ:
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but if you be of the black qualities of the world, you walk not worthy, you edifie not your selves, nor others;
but if you be of the black qualities of the world, you walk not worthy, you edify not your selves, nor Others;
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this kind of walking is for the men of the world, 'tis for them to stand at a stay in religion;
this kind of walking is for the men of the world, it's for them to stand At a stay in Religion;
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'tis for them to hear and not to practise; these are black qualities; but if you walk aright, you walk with me in white, saith God;
it's for them to hear and not to practise; these Are black qualities; but if you walk aright, you walk with me in white, Says God;
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those that walk aloof, walk unworthy, like base Rogues who are not admitted into the Kings presence.
those that walk aloof, walk unworthy, like base Rogues who Are not admitted into the Kings presence.
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Thirdly, if we walk worthy of God, we do not disappoint Gods account. God accounts us sincere and undefiled, as a Virgin unspotted pure in heart;
Thirdly, if we walk worthy of God, we do not disappoint God's account. God accounts us sincere and undefiled, as a Virgae unspotted pure in heart;
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Such as are renewed, the Lord calls all that are his children by this name. Now if you walk so, as the world may tax you for pride, covetousnesse, hatred, or any other vice;
Such as Are renewed, the Lord calls all that Are his children by this name. Now if you walk so, as the world may Tax you for pride, covetousness, hatred, or any other vice;
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this is not to walk worthy of God, but to disparage Gods account;
this is not to walk worthy of God, but to disparage God's account;
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God counts you righteous, and the world censures you, and sayes you are not, and that because of your ill carriage,
God counts you righteous, and the world censures you, and Says you Are not, and that Because of your ill carriage,
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and so Gods judgement seems not to be right.
and so God's judgement seems not to be right.
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they that shall be counted worthy, &c. Luk. 20. 35. they that enjoy Gods glory, are counted worthy; God counts them worthy, Christ counts them worthy, conscience and the world counts them worthy:they that shall be counted worthy, etc. Luk. 20. 35. they that enjoy God's glory, Are counted worthy; God counts them worthy, christ counts them worthy, conscience and the world counts them worthy:
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but do you think that the wicked shall say at the last day that they were worthy? No, no, this were a disparagement to God.
but do you think that the wicked shall say At the last day that they were worthy? No, no, this were a disparagement to God.
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Fourthly, If we walk worthy of God, then we are importunate beggers; that begger that will not beg hard, is unworthy of an alms;
Fourthly, If we walk worthy of God, then we Are importunate beggars; that beggar that will not beg hard, is unworthy of an alms;
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so we are unworthy of mercie, if we beg not hard for it: Watch therefore and pray alway, that you may be counted worthy, &c. Luk. 21. 36.
so we Are unworthy of mercy, if we beg not hard for it: Watch Therefore and pray always, that you may be counted worthy, etc. Luk. 21. 36.
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Fifthly, If we walk worthy of God, then we adde humiliation to every dutie we doe to God.
Fifthly, If we walk worthy of God, then we add humiliation to every duty we do to God.
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It is true, all our prayers are not accepted, unlesse they be worthy; our receiving the Sacrament is cursed in Gods sight, unlesse it be done worthily;
It is true, all our Prayers Are not accepted, unless they be worthy; our receiving the Sacrament is cursed in God's sighed, unless it be done worthily;
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but yet not as if there were any inherent righteousnes in man; no, no. Luk 6. 6. I am not worthy, that is, I think not my self worthy.
but yet not as if there were any inherent righteousness in man; no, no. Luk 6. 6. I am not worthy, that is, I think not my self worthy.
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Here is the worthines of all our wages, if we pray in faith, and adde humiliation to our prayers;
Here is the worthiness of all our wages, if we pray in faith, and add humiliation to our Prayers;
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we must obey God, and adde humiliation thereunto, we must adde unto every good duty humiliation;
we must obey God, and add humiliation thereunto, we must add unto every good duty humiliation;
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so that if we be worthy, we are the more humbled. This is a dutie, as of great moment;
so that if we be worthy, we Are the more humbled. This is a duty, as of great moment;
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it is such a dutie, as if we walk not worthy of God in humiliation, we are not capable of the gospel,
it is such a duty, as if we walk not worthy of God in humiliation, we Are not capable of the gospel,
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nor pardon of sinne, if we be not content to be ruled by Christ.
nor pardon of sin, if we be not content to be ruled by christ.
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If the house be worthy, let your peace abide upon it, Mat. 10. 11. The peace of Gods Ministers is peace to the conscience;
If the house be worthy, let your peace abide upon it, Mathew 10. 11. The peace of God's Ministers is peace to the conscience;
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and the conscience is at peace, if sinne be pardoned:
and the conscience is At peace, if sin be pardoned:
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So that if this place, this congregation, be not worthy that they should have pardon of sin preached, they are not capable of it.
So that if this place, this congregation, be not worthy that they should have pardon of since preached, they Are not capable of it.
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The world must be pulled down, self-will and self-lust must be lamed and mortified, to do as the Lord will have it;
The world must be pulled down, self-will and self-lust must be lamed and mortified, to do as the Lord will have it;
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that man is not capable of the gospel, that will not be ruled by it.
that man is not capable of the gospel, that will not be ruled by it.
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In the second place, let us consider, If we walk not worthy of God, we walk worthy of somewhat else;
In the second place, let us Consider, If we walk not worthy of God, we walk worthy of somewhat Else;
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if not of God, then of hell, vengeance, and condemnation: Let us assure our selves, of whatsoever we walk worthy, that we shall have.
if not of God, then of hell, vengeance, and condemnation: Let us assure our selves, of whatsoever we walk worthy, that we shall have.
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I speak not of worth of proportion. Let a man be ignorant, if he be thought worthy of hell,
I speak not of worth of proportion. Let a man be ignorant, if he be Thought worthy of hell,
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then to hell he shall go; none shall go to hell, but those that are unworthy of heaven;
then to hell he shall go; none shall go to hell, but those that Are unworthy of heaven;
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and none shall go to heaven, but those that have the tokens of heaven about them.
and none shall go to heaven, but those that have the tokens of heaven about them.
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Fill her with blood (saith God) Rev. 15. 6. as she was worthy of blood, so God would give her blood her belly-full;
Fill her with blood (Says God) Rev. 15. 6. as she was worthy of blood, so God would give her blood her bellyful;
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so when men walk on in their sinfull courses, as they are worthy, so shall they have
so when men walk on in their sinful courses, as they Are worthy, so shall they have
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Secondly, You are guilty of Christ, if you walk not worthy of Christ.
Secondly, You Are guilty of christ, if you walk not worthy of christ.
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It is a damnable thing for a man to be thought or found guilty of perjurie;
It is a damnable thing for a man to be Thought or found guilty of perjury;
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but to be thought or found guilty of Christ, this is the greatest of all. Beloved, you are guilty of Christ, if you walk not worthy of Christ:
but to be Thought or found guilty of christ, this is the greatest of all. beloved, you Are guilty of christ, if you walk not worthy of christ:
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see it in one branch of a Christians walk.
see it in one branch of a Christians walk.
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If a man receive the Sacrament unworthily, he is guilty of Christ, 1 Cor. 11. 27. If a man walk unworthily in any one dutie, he is guilty of Christ,
If a man receive the Sacrament unworthily, he is guilty of christ, 1 Cor. 11. 27. If a man walk unworthily in any one duty, he is guilty of christ,
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and the death of Christ shall be laid upon him:
and the death of christ shall be laid upon him:
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Oh, what then will become of them who walk unworthily in all the duties of Christianitie? Judas betrayed Christ, and thou art guilty;
O, what then will become of them who walk unworthily in all the duties of Christianity? Judas betrayed christ, and thou art guilty;
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Pilate condemned him, and thou art guilty;Pilate condemned him, and thou art guilty;
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so &c. His blood lies on thy soul, and thou shalt answer for it, if thou get not into Christ.
so etc. His blood lies on thy soul, and thou shalt answer for it, if thou get not into christ.
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Thus you see, if we walk not worthy in one dutie, we are guilty if all.
Thus you see, if we walk not worthy in one duty, we Are guilty if all.
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Thirdly, If you walk not worthy of Christ, you shall be condemned; the sentence of condemnation is on you for ever.
Thirdly, If you walk not worthy of christ, you shall be condemned; the sentence of condemnation is on you for ever.
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He that eateth and drinketh unworthily, eateth and drinketh his own damnation; and this is but one branch.He that Eateth and Drinketh unworthily, Eateth and Drinketh his own damnation; and this is but one branch.
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So he that prayes, or professeth the name of Christ unworthily, what ever duty it be,
So he that prays, or Professes the name of christ unworthily, what ever duty it be,
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if a man labour not to do it sutable to God, it is his damnation. That prisoner is unworthy of a pardon, that will not stand to the conditions of his pardon,
if a man labour not to do it suitable to God, it is his damnation. That prisoner is unworthy of a pardon, that will not stand to the conditions of his pardon,
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and be ruled by the Judge.
and be ruled by the Judge.
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Even so, you that will not walk holily according to the conditions of the gospel, you are not worthy of pardon,
Even so, you that will not walk holily according to the conditions of the gospel, you Are not worthy of pardon,
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and you shall never enjoy it; for the Lord knows beforehand who are worthy walkers before him.
and you shall never enjoy it; for the Lord knows beforehand who Are worthy walker's before him.
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Hath God children here, and vvould they be so accounted? Let them vvalk worthy of God, let their light shine, &c. let them labour to quit the cost that God hath been at;
Hath God children Here, and would they be so accounted? Let them walk worthy of God, let their Light shine, etc. let them labour to quit the cost that God hath been At;
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vvalk vvith Christ in all thy vvaies, for this is to vvalk vvorthy of God in all pleasing. Let this suffice for Exhortation.
walk with christ in all thy ways, for this is to walk worthy of God in all pleasing. Let this suffice for Exhortation.
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THE NECESSITIE OF GOSPEL OBEDIENCE. The second Sermon.
THE NECESSITY OF GOSPEL OBEDIENCE. The second Sermon.
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BY That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
BY That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
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THE NECESSITIE OF Gospel-Obedience.
THE NECESSITY OF Gospel obedience.
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COLOSS. 1. 10. That you might walk worthy of the Lord unto all pleasing, being fruitfull unto every good work.
COLOSS. 1. 10. That you might walk worthy of the Lord unto all pleasing, being fruitful unto every good work.
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THe Apostle having delivered unto us the sundry duties of walking worthy of God, concerning which we have spoken;
THe Apostle having Delivered unto us the sundry duties of walking worthy of God, Concerning which we have spoken;
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he comes now to amplifie it, and that he doth these two wayes. First generally, unto all pleasing;
he comes now to amplify it, and that he does these two ways. First generally, unto all pleasing;
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Secondly particularly, in the sundry duties wherein we are to please God;
Secondly particularly, in the sundry duties wherein we Are to please God;
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namely, to walk worthy, and then to be fruitfull in every good work, and increasing in the knowledge of God unto all pleasing (as it is in the Original.)
namely, to walk worthy, and then to be fruitful in every good work, and increasing in the knowledge of God unto all pleasing (as it is in the Original.)
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Some would have all pleasing to be meant of pleasing all men; but this were a sin;
some would have all pleasing to be meant of pleasing all men; but this were a since;
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for if a man will be a man-pleaser, he cannot please God. What then doth the Apostle exhort us unto? to sin? God forbid.
for if a man will be a man-pleaser, he cannot please God. What then does the Apostle exhort us unto? to since? God forbid.
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Would he have us strive to please all men? this were but flatterie: No, no, there is no such matter in the Original;
Would he have us strive to please all men? this were but flattery: No, no, there is no such matter in the Original;
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it is not the adjective, in all pleasing, that is, pleasing to all: but in the substantive, unto all-pleasing, that is, unto all manner of pleasing:
it is not the adjective, in all pleasing, that is, pleasing to all: but in the substantive, unto all-pleasing, that is, unto all manner of pleasing:
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Labour to walk so according to the gospel, being directed in all your wayes according to the light thereof, that so you may please God in all things.
Labour to walk so according to the gospel, being directed in all your ways according to the Light thereof, that so you may please God in all things.
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It hath reference to the walking worthy of the Lord, that is, in all manner of pleasing to the Lord. And this is not impossible;
It hath Referente to the walking worthy of the Lord, that is, in all manner of pleasing to the Lord. And this is not impossible;
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First, because God is not a rigorous God, but kind, loving and amiable, full of compassion and kindnesse, a God easie to please.
First, Because God is not a rigorous God, but kind, loving and amiable, full of compassion and kindness, a God easy to please.
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There be some men that a man cannot please, they are so captious, and so ful of exceptions,
There be Some men that a man cannot please, they Are so captious, and so full of exceptions,
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and so humorous, that a man can never please them;
and so humorous, that a man can never please them;
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but God is a kinde God, full of compassion, abundant in goodnesse and truth, and therefore 'tis possible for a man to please God.
but God is a kind God, full of compassion, abundant in Goodness and truth, and Therefore it's possible for a man to please God.
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True it is, if God should require obedience in rigour, holinesse in rigour, &c. if he should do thus,
True it is, if God should require Obedience in rigour, holiness in rigour, etc. if he should do thus,
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then it were impossible to please him, then he must have othergates servants then we; but the Lord deals in easie terms, he demands obedience according to the gospel:
then it were impossible to please him, then he must have othergate Servants then we; but the Lord deals in easy terms, he demands Obedience according to the gospel:
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When a mans wayes please the Lord, saith the wise man, Prov. 16. 7. where we may note, that it is possible for a man so to walk,When a men ways please the Lord, Says the wise man, Curae 16. 7. where we may note, that it is possible for a man so to walk,
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as that his wayes may please God.
as that his ways may please God.
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Secondly, as God is not a rigorous God, so there is a way to walk wherein we may please him,Secondly, as God is not a rigorous God, so there is a Way to walk wherein we may please him,
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and that is the way of sincere walking.
and that is the Way of sincere walking.
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It was Gods advice to Abraham Gen. 17. I. We must be faithfull in our calling: see it in David;It was God's Advice to Abraham Gen. 17. I. We must be faithful in our calling: see it in David;
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I will magnifie God with thanksgiving, and this also shall please the Lord, &c. Psal. 69. 31. To be thankfull and to obey his commandement is the way to please God.
I will magnify God with thanksgiving, and this also shall please the Lord, etc. Psalm 69. 31. To be thankful and to obey his Commandment is the Way to please God.
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Thirdly, the Lord hath shewed us this way;
Thirdly, the Lord hath showed us this Way;
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he might have been at choice whether he would have told us what would be pleasing in his sight or no;
he might have been At choice whither he would have told us what would be pleasing in his sighed or no;
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he might have left that for us to have studied out, or else he might have sent us to hell for our ignorance in it;
he might have left that for us to have studied out, or Else he might have sent us to hell for our ignorance in it;
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he might have chosen whether he would have come and taught us our horne-book or no.
he might have chosen whither he would have come and taught us our hornbook or no.
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Like as a Master once in a comedy, when his servant could not please him, saith the servent, pray Master tell me what I shall doe to please you;
Like as a Master once in a comedy, when his servant could not please him, Says the servient, pray Master tell me what I shall do to please you;
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nay saith the Master, Sirrah, look you to that;
nay Says the Master, Sirrah, look you to that;
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so God might have made us look to that our selves, and that most justly too;
so God might have made us look to that our selves, and that most justly too;
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but here appeares the love of God;
but Here appears the love of God;
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as there is a way so he hath shewed us this way, saying this is my beloved sonne, heare him.
as there is a Way so he hath showed us this Way, saying this is my Beloved son, hear him.
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Mat. 12. 3. As if he shouid say, goe to my sonne, he will tell you what you shall doe to please me,Mathew 12. 3. As if he shoved say, go to my son, he will tell you what you shall do to please me,
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for in him I am well pleased;
for in him I am well pleased;
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he doth not say with him, though that had been true, yet but halfe the meaning;
he does not say with him, though that had been true, yet but half the meaning;
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but in him; get to him, be governed by him, be ingrafted into him, this is the course you are to take to please me; this is my beloved.
but in him; get to him, be governed by him, be ingrafted into him, this is the course you Are to take to please me; this is my Beloved.
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Lastly, as God hath shewed us this way, so there be some that have walked in this way before us.
Lastly, as God hath showed us this Way, so there be Some that have walked in this Way before us.
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The children of God, in all ages have laboured to please God, and that as a child laboureth to please his Father Heb. 11. 5.
The children of God, in all ages have laboured to please God, and that as a child Laboureth to please his Father Hebrew 11. 5.
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Thus you see it is possible to please God.
Thus you see it is possible to please God.
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Secondly, as it is possible, so likewise it is a fit duty, it is very fit we should all labour to please God.
Secondly, as it is possible, so likewise it is a fit duty, it is very fit we should all labour to please God.
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For first, God is a great king;
For First, God is a great King;
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now great ones you know looke to be pleasedi a man cannot speake to a great man without he say and if it shall please you. Esther.
now great ones you know look to be pleasedi a man cannot speak to a great man without he say and if it shall please you. Esther.
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1. 19. If it please the King, &c. such as have greatnesse, looke for this stile;
1. 19. If it please the King, etc. such as have greatness, look for this style;
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and it is fit it should be so, that greatnesse should have the companions of it, which is to be pleased. Now who is so great as God? and therefore 'tis fit his servants should please him.
and it is fit it should be so, that greatness should have the Sodales of it, which is to be pleased. Now who is so great as God? and Therefore it's fit his Servants should please him.
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Secondly, as God is a great God, so his pleasure is a good pleasure, ergo it is fit hee should bee pleased;
Secondly, as God is a great God, so his pleasure is a good pleasure, ergo it is fit he should be pleased;
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hence it is called the good pleasure of his will, Ephes. 1. 5. Look what ever Gods pleasure is, 'tis alwayes good, ergo it is fit hee should be pleased,
hence it is called the good pleasure of his will, Ephesians 1. 5. Look what ever God's pleasure is, it's always good, ergo it is fit he should be pleased,
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because it is alwayes agreeable •o reason;
Because it is always agreeable •o reason;
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'tis not alwayes fit we should please men, for they are wicked many •imes in their desires.
it's not always fit we should please men, for they Are wicked many •imes in their Desires.
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See it in Ahashuerus; his pleasure was one while utterly to extirpate the Jews; It was Darius pleasure to seal an idolatrous Decree;
See it in Ahasuerus; his pleasure was one while utterly to extirpate the jews; It was Darius pleasure to seal an idolatrous decree;
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it was Pharohs pleasure to set hard tasks on Gods people, and Herods pleasure was to put James to death,
it was Pharaohs pleasure to Set hard tasks on God's people, and Herods pleasure was to put James to death,
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and it pleased the Jewes too; thus you see all their pleasures were wicked;
and it pleased the Jews too; thus you see all their pleasures were wicked;
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nay, all men, their pleasures are not always good, and therefore not fit at all times to please them;
nay, all men, their pleasures Are not always good, and Therefore not fit At all times to please them;
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but God is alwayes good, and therefore it stands with equity that he should alwayes be pleased.
but God is always good, and Therefore it Stands with equity that he should always be pleased.
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Fourthly, if we will not, our betters wil, and therefore it is fit we should;
Fourthly, if we will not, our betters will, and Therefore it is fit we should;
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Christ was and is our better, and he did those things which pleased God, John 8. 29. The Angels of heaven think it fit, they blesse the Lord,
christ was and is our better, and he did those things which pleased God, John 8. 29. The Angels of heaven think it fit, they bless the Lord,
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and they also are our betters, see Psal. 103. 21. If these think it fit to please God, it if much more fit that we should serve and please him.
and they also Are our betters, see Psalm 103. 21. If these think it fit to please God, it if much more fit that we should serve and please him.
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We argue thus, Will you not do as I bid you? your betters will: so then you see they are our betters that will please God.
We argue thus, Will you not do as I bid you? your betters will: so then you see they Are our betters that will please God.
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Fifthly, it is most sutable with our conscience that we should do so; for if wee should not please God, our consciences would find fault with it.
Fifthly, it is most suitable with our conscience that we should do so; for if we should not please God, our Consciences would find fault with it.
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If our consciences condemne us not, &c. John 3. 21. then we doe those things that are pleasing in his sight;
If our Consciences condemn us not, etc. John 3. 21. then we do those things that Are pleasing in his sighed;
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the pleasing of God is set down as a pleasing thing to our consciences;
the pleasing of God is Set down as a pleasing thing to our Consciences;
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and can we desire a more fit duty then that which our own selves will charge us with rebellion if we be not conformable unto it? such is the pleasing of God;
and can we desire a more fit duty then that which our own selves will charge us with rebellion if we be not conformable unto it? such is the pleasing of God;
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it is naturally in the conscience of all men that God is to be pleased;
it is naturally in the conscience of all men that God is to be pleased;
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how often read we in heathen books, if it please God? and it is a common phrase in most mens mouths, and therefore a fit duty.
how often read we in heathen books, if it please God? and it is a Common phrase in most men's mouths, and Therefore a fit duty.
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Sixthly, it is a duty most sutable with humane society;
Sixthly, it is a duty most suitable with humane society;
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if all men would labour to please God there would be no hatred, no tale-bearing, no falling out:
if all men would labour to please God there would be no hatred, no talebearing, no falling out:
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Oh what a blessed life might we lead if we would labour to please God? this is the true ground of all good fellowship:
O what a blessed life might we led if we would labour to please God? this is the true ground of all good fellowship:
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But what was the reason the Jewes were contrary to all men? It was this,
But what was the reason the Jews were contrary to all men? It was this,
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because they did not please God, 1 Thes. 2. 15. when every one pleaseth himself in his lusts and desires,
Because they did not please God, 1 Thebes 2. 15. when every one Pleases himself in his Lustiest and Desires,
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then there must needs be a contrariety among men; for one mans will is contrary to anothers;
then there must needs be a contrariety among men; for one men will is contrary to another's;
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one will have this, another that;
one will have this, Another that;
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but if all would referre their will to Gods will, and agree in one, there would be no contrariety among men.
but if all would refer their will to God's will, and agree in one, there would be no contrariety among men.
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Thirdly, as it is a possible and a fit duty, so it is a large duty;
Thirdly, as it is a possible and a fit duty, so it is a large duty;
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it runs along as Expositors observe, in all our thoughts, words and deeds. It must be at all times and in all places, and in all regards.
it runs along as Expositors observe, in all our thoughts, words and Deeds. It must be At all times and in all places, and in all regards.
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It is I say a large duty, and I will shew it in sixe things. First, it is the end of all our duties;
It is I say a large duty, and I will show it in sixe things. First, it is the end of all our duties;
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what duty is there for a Christian to undertake, but he is to please God in it? why do we hear, pray, receive the Sacrament, beleeve, repent, suffer injuries for Christs sake,
what duty is there for a Christian to undertake, but he is to please God in it? why do we hear, pray, receive the Sacrament, believe, Repent, suffer injuries for Christ sake,
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but that we may please God? why must children obey their parents, but that they may therein please God? I can go about no duty;
but that we may please God? why must children obey their Parents, but that they may therein please God? I can go about no duty;
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but if I mean to do it aright, I must propound this end, that I may please God.
but if I mean to do it aright, I must propound this end, that I may please God.
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Secondly, it is large in that it is the most acceptable of all duties; and indeed it is the forme and life of all performances;
Secondly, it is large in that it is the most acceptable of all duties; and indeed it is the Form and life of all performances;
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prayer is abomination to God, unlesse we please God in that action;
prayer is abomination to God, unless we please God in that actium;
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the pleasing of God is that which puts life in that duty which we undertake, Philip. 4. 19. the Apostle combines these two, acceptable and well pleasing; and they cannot well bee separate;
the pleasing of God is that which puts life in that duty which we undertake, Philip. 4. 19. the Apostle combines these two, acceptable and well pleasing; and they cannot well be separate;
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if any Sacrifice be wel-pleasng, it must needs be acceptable unto God; therefore it is pleasing, because it makes every duty acceptable.
if any Sacrifice be wel-pleasng, it must needs be acceptable unto God; Therefore it is pleasing, Because it makes every duty acceptable.
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Thirdly, it is large, in that it is unconfinable to place or time, we must not only be godly at Church, but at home also;
Thirdly, it is large, in that it is unconfinable to place or time, we must not only be godly At Church, but At home also;
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not only faire carriaged in the company of the godly, but we must be holy in all companies, please God in all places;
not only fair carriaged in the company of the godly, but we must be holy in all companies, please God in all places;
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we must labour to please him wheresoever we are; it is a duty not conscribed to any place;
we must labour to please him wheresoever we Are; it is a duty not conscribed to any place;
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shall a man please God at a Sermon and displease him abroad by drunkennesse and whoring,
shall a man please God At a Sermon and displease him abroad by Drunkenness and whoring,
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& c? shall we think to please God in such a place where we cannot for shame break out into unsavory speeches,
& c? shall we think to please God in such a place where we cannot for shame break out into unsavoury Speeches,
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and at another time, and in another place endure any ungodlinesse? this is not to please God, but rather the contrary. No, no;
and At Another time, and in Another place endure any ungodliness? this is not to please God, but rather the contrary. No, no;
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it is not limited to time, not place; we must please God not onely in prayer time,
it is not limited to time, not place; we must please God not only in prayer time,
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but also when prayer is ended; not in Sermon time only, but when the Sermon is ended also.
but also when prayer is ended; not in Sermon time only, but when the Sermon is ended also.
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Labour therefore to please God at all times; not on Sundayes only, but on the week dayes also;
Labour Therefore to please God At all times; not on Sundayes only, but on the Week days also;
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many will read on the Sabbath, but never else; but this is a duty to be performed at all times;
many will read on the Sabbath, but never Else; but this is a duty to be performed At all times;
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'tis not as hearing, that cannot be performed alwayes: no, it is a generall duty, Aristotles Universals:
it's not as hearing, that cannot be performed always: no, it is a general duty, Aristotle Universals:
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and Psal. 116. 5. I will walk before the Lord, &c. Placebo Dominum, will please the Lord in the land of the living.
and Psalm 116. 5. I will walk before the Lord, etc. Placebo Dominum, will please the Lord in the land of the living.
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This contains the summe of all Religion. The largenesse of it appears in this, that it is in all things:
This contains the sum of all Religion. The largeness of it appears in this, that it is in all things:
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'tis larger then the servants duty to please their masters;
it's larger then the Servants duty to please their Masters;
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yet servants must labour to please their masters in all things, 2 Tit. 9. 9. But if servants must please their masters in all things,
yet Servants must labour to please their Masters in all things, 2 Tit. 9. 9. But if Servants must please their Masters in all things,
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then how can the duty of pleasing God be larger? True it is, servants must please their masters in all things, ( i.e. ) in all that are commanded of God; otherwise they may not;
then how can the duty of pleasing God be larger? True it is, Servants must please their Masters in all things, (i.e.) in all that Are commanded of God; otherwise they may not;
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for when the thing is forbidden by God, 'tis nothing but the privation of the thing.
for when the thing is forbidden by God, it's nothing but the privation of the thing.
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Sinnes are privations: an Idol is nothing; all sinnes are as idols, they are nothing;
Sins Are privations: an Idol is nothing; all Sins Are as Idols, they Are nothing;
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'tis not an action, bur the privation of the image of God that should be there,
it's not an actium, burr the privation of the image of God that should be there,
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and of agreeablenesse to the Word in all things that are not contrary to the Word:
and of agreeableness to the Word in all things that Are not contrary to the Word:
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the duty of pleasing man must be bounded within another, but we must please God without limitation.
the duty of pleasing man must be bounded within Another, but we must please God without limitation.
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Fifthly, it is large, in that it is an everlasting duty; it shall be a duty, when other duties cease.
Fifthly, it is large, in that it is an everlasting duty; it shall be a duty, when other duties cease.
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Prayer, belief, repentance, weeping and mourning, &c. must cease, when Gods children come to heaven; they must pray no more, fast no more; no, these duties must cease;
Prayer, belief, Repentance, weeping and mourning, etc. must cease, when God's children come to heaven; they must pray no more, fast no more; no, these duties must cease;
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but this is & must be a duty when they are dead and gone, it is an everlasting duty, it is that which we must carry to our graves,
but this is & must be a duty when they Are dead and gone, it is an everlasting duty, it is that which we must carry to our graves,
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yea into another world with us. It is the fruit of all other duties;
yea into Another world with us. It is the fruit of all other duties;
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we are tryed by prayer and hearing, &c. as by apprentiship, that so we may learn this art of well-pleasing God;
we Are tried by prayer and hearing, etc. as by apprenticeship, that so we may Learn this art of Well-pleasing God;
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if we have not learned this art, we are not capable of entring into life, so that in some sense it is above the commandements:
if we have not learned this art, we Are not capable of entering into life, so that in Some sense it is above the Commandments:
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we will keep the commandements, that we may please God; this is the crown of all our obedience, not as if it could be more,
we will keep the Commandments, that we may please God; this is the crown of all our Obedience, not as if it could be more,
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but the pleasing of God in these is the upshot of all our obedience to God.
but the pleasing of God in these is the upshot of all our Obedience to God.
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Sixthly, It is large, in that it is the whole duty of the new man; only new men in Christ can please God, unregenerate men cannot please God;
Sixthly, It is large, in that it is the Whole duty of the new man; only new men in christ can please God, unregenerate men cannot please God;
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let them give alms, &c. yet if they be not new treatures, they cannot please God;
let them give alms, etc. yet if they be not new treatures, they cannot please God;
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let them do actions, though never so good for manner or meaning, yet they are worthlesse in the hand of an unregenerate man.
let them do actions, though never so good for manner or meaning, yet they Are worthless in the hand of an unregenerate man.
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They that are in the flesh cannot please God, Rom. 8. 8. He speakes not of such as are married; for Zacharie and Elizabeth were married, and they pleased God:They that Are in the Flesh cannot please God, Rom. 8. 8. He speaks not of such as Are married; for Zacharias and Elizabeth were married, and they pleased God:
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but those that walk after the flesh as unregenerate, unsanctified, unpurified, such as live in sin, none of these can ever please God.
but those that walk After the Flesh as unregenerate, unsanctified, unpurified, such as live in since, none of these can ever please God.
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Thus you see it is the whole duty of the new man. Fourthly, as it is possible, fit, and large, so it is a necessary duty.
Thus you see it is the Whole duty of the new man. Fourthly, as it is possible, fit, and large, so it is a necessary duty.
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The Apostle sets a must, and an ought upon it, 1. Thess. 4. 2. It must be done, there is a necessary laid upon it. It must be done.
The Apostle sets a must, and an ought upon it, 1. Thess 4. 2. It must be done, there is a necessary laid upon it. It must be done.
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For first, we have no saving grace, unlesse we labour to please God; it comes from God good pleasure, and it goes to Gods good pleasure.
For First, we have no Saving grace, unless we labour to please God; it comes from God good pleasure, and it Goes to God's good pleasure.
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God is well pleased in his image, and grace is the image of God: Now then, if a man please not God, it is because he hath no grace:
God is well pleased in his image, and grace is the image of God: Now then, if a man please not God, it is Because he hath no grace:
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Thou thinkest Christ did die for thee, thou thinkest a lie, why? thou hast no saving grace.
Thou Thinkest christ did die for thee, thou Thinkest a lie, why? thou hast no Saving grace.
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Let us have grace, saith the Apostle, that we may serve God, Heb. 12. as if he should say, without grace it is impossible to please him:Let us have grace, Says the Apostle, that we may serve God, Hebrew 12. as if he should say, without grace it is impossible to please him:
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therefore you see it is very necessary to please God, 'tis as necessary as grace, and without it we are damned.
Therefore you see it is very necessary to please God, it's as necessary as grace, and without it we Are damned.
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Secondly, if we do not please God, we may see what a wofull case we are in;
Secondly, if we do not please God, we may see what a woeful case we Are in;
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it God be not pleased to spare us, we cannot be saved.
it God be not pleased to spare us, we cannot be saved.
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Now a man will be sure to please that man that can hang him if he please;
Now a man will be sure to please that man that can hang him if he please;
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he will not pull his displeasure upon him.
he will not pull his displeasure upon him.
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Acts. 12. when Herod was displeased, they laboured to turn away his displeasure, and made friends;Acts. 12. when Herod was displeased, they laboured to turn away his displeasure, and made Friends;
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so we depend on God, and therefore our souls, bodies, and everlasting happinesse or destruction depends on God;
so we depend on God, and Therefore our Souls, bodies, and everlasting happiness or destruction depends on God;
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and if he be not pleased, what benefit can we wretches expect? Wouldest thou have mercy,
and if he be not pleased, what benefit can we wretches expect? Wouldst thou have mercy,
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and wilt thou not please God? thou shalt be deceived. Because Hester pleased the King, he shewed her kindnesse;
and wilt thou not please God? thou shalt be deceived. Because Esther pleased the King, he showed her kindness;
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and God will never shew us kindnesse, unlesse we please him.
and God will never show us kindness, unless we please him.
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There is no man so mad, to heap good turnes upon a mans head that will not please him;
There is no man so mad, to heap good turns upon a men head that will not please him;
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how can we have the good pleasure of God, when we will not seek to please God? Before Enoch was translated, it was said he pleased God? Heb. 11. 5. God would never have brought him to heaven,
how can we have the good pleasure of God, when we will not seek to please God? Before Enoch was translated, it was said he pleased God? Hebrew 11. 5. God would never have brought him to heaven,
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if he had not been pleased with him.
if he had not been pleased with him.
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So before he translates thee from earth to heaven, before he delivers thee from, damnation, thou must be sure to please God.
So before he translates thee from earth to heaven, before he delivers thee from, damnation, thou must be sure to please God.
av c-acp pns31 vvz pno21 p-acp n1 p-acp n1, c-acp pns31 vvz pno21 p-acp, n1, pns21 vmb vbi j pc-acp vvi np1.
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Thirdly, if we labour not to please God, God knowes what infinite dangers we are ever in;
Thirdly, if we labour not to please God, God knows what infinite dangers we Are ever in;
ord, cs pns12 vvb xx pc-acp vvi np1, np1 vvz r-crq j n2 pns12 vbr av p-acp;
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in the morning he may brain us, or wee may die and perish in our sleep, or in any action;
in the morning he may brain us, or we may die and perish in our sleep, or in any actium;
p-acp dt n1 pns31 vmb vvi pno12, cc pns12 vmb vvi cc vvi p-acp po12 n1, cc p-acp d n1;
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God knowes what mischeif may befall us if we please not God.
God knows what mischief's may befall us if we please not God.
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If a man prove a Traitour to the King, God knowes what the King will do unto him;
If a man prove a Traitor to the King, God knows what the King will do unto him;
cs dt n1 vvi dt n1 p-acp dt n1, np1 vvz r-crq dt n1 vmb vdi p-acp pno31;
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the wrath of a King is as the roaring of a Lion;
the wrath of a King is as the roaring of a lion;
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Oh then what is the displeasure of the judge both of quick and dead? If God be displeased with us, God knowes what will become of us, we cannot eat a meales meat safely, wee.
O then what is the displeasure of the judge both of quick and dead? If God be displeased with us, God knows what will become of us, we cannot eat a meals meat safely, we.
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may be choakt for ought we know; we cannot be secure one moment;
may be choked for ought we know; we cannot be secure one moment;
vmb vbi vvn p-acp pi pns12 vvi; pns12 vmbx vbi j crd n1;
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It may be this is the moment he meanes to disgrace thee, to lay rottennesse on thy heart;
It may be this is the moment he means to disgrace thee, to lay rottenness on thy heart;
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It may be he will lay the curse of heaven upon thee before thou goe home and be no more seen;
It may be he will lay the curse of heaven upon thee before thou go home and be no more seen;
pn31 vmb vbi pns31 vmb vvi dt n1 pp-f n1 p-acp pno21 c-acp pns21 vvi av-an cc vbb dx av-dc vvn;
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but if thou please God Eccles. 9. 7. come what can come, nothing can come amisse to them that pleaseth the Lord but if thy wayes please not the Lord, thou livest in a damnable condition.
but if thou please God Eccles. 9. 7. come what can come, nothing can come amiss to them that Pleases the Lord but if thy ways please not the Lord, thou Livest in a damnable condition.
cc-acp cs pns21 vvb np1 np1 crd crd vvn r-crq vmb vvi, pix vmb vvi av p-acp pno32 cst vvz dt n1 cc-acp cs po21 n2 vvb xx dt n1, pns21 vv2 p-acp dt j n1.
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Is it so that the duty of pleasing God is so possible, fit, large, and necessary? here then three sorts of men are condemned,
Is it so that the duty of pleasing God is so possible, fit, large, and necessary? Here then three sorts of men Are condemned,
vbz pn31 av cst dt n1 pp-f j-vvg np1 vbz av j, j, j, cc j? av av crd n2 pp-f n2 vbr vvn,
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First those that please not God.
First those that please not God.
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Do you thinke then that this is pleasing to God that there should be so many Ale-houses in the Towne,
Do you think then that this is pleasing to God that there should be so many Alehouses in the Town,
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or in any such place as this where the Gospel hath been so long taught, that there should be so many prophane Esaues which walke after the stubbornnesse of their owne hearts? Do you think that it is pleasing to God that you should think hardly of them that think best of the Word? Think you, is it best pleasing to God, that you should have inordinate courses in your families, that after so much preaching,
or in any such place as this where the Gospel hath been so long taught, that there should be so many profane Esau which walk After the stubbornness of their own hearts? Do you think that it is pleasing to God that you should think hardly of them that think best of the Word? Think you, is it best pleasing to God, that you should have inordinate courses in your families, that After so much preaching,
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yet many of you should be still in your sinnes? Is this pleasing to God? Oh consider what you pull upon your selves, viz. wrath, yea wrath to the utmost.
yet many of you should be still in your Sins? Is this pleasing to God? O Consider what you pull upon your selves, viz. wrath, yea wrath to the utmost.
av d pp-f pn22 vmd vbi av p-acp po22 n2? vbz d vvg p-acp np1? uh vvb r-crq pn22 vvb p-acp po22 n2, n1 n1, uh n1 p-acp dt j.
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It is a grievous thing for a man to pull the wrath of a King upon him;
It is a grievous thing for a man to pull the wrath of a King upon him;
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You shall not do this on pain of Our displeasure. Do then, if you dare. If the wrath of a King then be so great, and so to be feared;
You shall not do this on pain of Our displeasure. Do then, if you Dare. If the wrath of a King then be so great, and so to be feared;
pn22 vmb xx vdi d p-acp n1 pp-f po12 n1. vdb av, cs pn22 vvb. cs dt n1 pp-f dt n1 av vbi av j, cc av pc-acp vbi vvn;
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what then is the wrath (and that to the utmost) of the ever living God? Destruction and damnation to the utmost; God will shew no mercy to them that make no conscience to please him.
what then is the wrath (and that to the utmost) of the ever living God? Destruction and damnation to the utmost; God will show no mercy to them that make no conscience to please him.
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Secondly, this condemns those that please men.
Secondly, this condemns those that please men.
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If it be so necessary to please God, what will then become of men-pleasers, as such there are,
If it be so necessary to please God, what will then become of men-pleasers, as such there Are,
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and too too many amongst, us, that carry tales, & c? why? because they will please such and such men:
and too too many among, us, that carry tales, & c? why? Because they will please such and such men:
cc av av d p-acp, pno12, cst vvb n2, cc sy? q-crq? c-acp pns32 vmb vvi d cc d n2:
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Such are many of your children and servants in Alehouses, that can fill pot after pot,
Such Are many of your children and Servants in Alehouses, that can fill pot After pot,
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and that because it is their masters pleasure that it should be so:
and that Because it is their Masters pleasure that it should be so:
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But what will become of this in the end? If I should please men, &c. Gal. 1. 10. If not the servant of God or of Christ,
But what will become of this in the end? If I should please men, etc. Gal. 1. 10. If not the servant of God or of christ,
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then I must needs be the servant of the Devil.
then I must needs be the servant of the devil.
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I, even I Paul, if I should seek to please men, I were none of the servants of Jesus Christ.
I, even I Paul, if I should seek to please men, I were none of the Servants of jesus christ.
pns11, av pns11 np1, cs pns11 vmd vvi pc-acp vvi n2, pns11 vbdr pi pp-f dt n2 pp-f np1 np1.
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Thirdly, this also condemns those that please themselves. Many there are that are self-pleasers, which walk after their self-wils, self-conceits, self-desires, and self-affections.
Thirdly, this also condemns those that please themselves. Many there Are that Are self-pleasers, which walk After their self-wills, self-conceits, self-desires, and self-affections.
ord, d av vvz d cst vvb px32. d a-acp vbr d vbr n2, r-crq vvb p-acp po32 n2, n2, n2, cc n2.
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It is pleasing to them to drink, to swagger, to dice and to card; It is pleasing to them to shuffle over the ordinances of God;
It is pleasing to them to drink, to swagger, to dice and to carded; It is pleasing to them to shuffle over the ordinances of God;
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why? because they have other things to do.
why? Because they have other things to do.
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Oh think, I beseech you, what a grievous evil you pull on your heads, that are self-pleasers; You draw down upon you more then swift damnation.
O think, I beseech you, what a grievous evil you pull on your Heads, that Are self-pleasers; You draw down upon you more then swift damnation.
uh vvb, pns11 vvb pn22, q-crq dt j n-jn pn22 vvb p-acp po22 n2, cst vbr n2; pn22 vvb a-acp p-acp pn22 av-dc cs j n1.
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How can that be, will you say? Yes, a man may pull down more then naked damnation;
How can that be, will you say? Yes, a man may pull down more then naked damnation;
q-crq vmb d vbi, vmb pn22 vvi? uh, dt n1 vmb vvi a-acp av-dc cs j n1;
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double damnation is more then single; now if you please your selves, live as you list, do as you list, you pull on your selves damnation with a mischiefe.double damnation is more then single; now if you please your selves, live as you list, do as you list, you pull on your selves damnation with a mischief.
j-jn n1 vbz av-dc cs j; av cs pn22 vvb po22 n2, vvb p-acp pn22 vvb, vdb c-acp pn22 vvb, pn22 vvb p-acp po22 n2 n1 p-acp dt n1.
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God will reserve all the wicked for the day of judgement to punish them, 2 Pet. 2. 9. but chiefly them that are self-pleasers, unto whom he gives special marks;
God will reserve all the wicked for the day of judgement to Punish them, 2 Pet. 2. 9. but chiefly them that Are self-pleasers, unto whom he gives special marks;
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as first, unclean persons; 2. such as rebel agianst God;
as First, unclean Persons; 2. such as rebel against God;
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3. Presumptuous, such as build castles in the aire (as we use to say) on Gods mercy;
3. Presumptuous, such as built Castles in the air (as we use to say) on God's mercy;
crd j, d c-acp vvi n2 p-acp dt n1 (c-acp pns12 vvb pc-acp vvi) p-acp npg1 n1;
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4. He reckons the self-willed, in the Original self-pleasers (i.e.) when a man follows his own will and pleasure.
4. He reckons the self-willed, in the Original self-pleasers (i.e.) when a man follows his own will and pleasure.
crd pns31 vvz dt j, p-acp dt j-jn n2 (n1) c-crq dt n1 vvz po31 d n1 cc n1.
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These are they that God will chiefly cast into damnation: this is to pull damnation, and more then damnation upon thee.
These Are they that God will chiefly cast into damnation: this is to pull damnation, and more then damnation upon thee.
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And thus, by Gods assistance, you have seen the prosecution of this Point. And thus, by God's assistance, you have seen the prosecution of this Point.
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A CAVEAT AGAINST LATE REPENTANCE. In a SERMON
A CAVEAT AGAINST LATE REPENTANCE. In a SERMON
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BY That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
BY That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
p-acp cst j cc j n1 pp-f np1, np1 np1, av n1 pp-f np1 n1 p-acp np1, cc j n1 pp-f np1 p-acp np1.
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A CAVEAT against Late Repentance.
A CAVEAT against Late Repentance.
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LUKE 23. 24. And he said unto Jesus, Lord remember me when thon commest into thy kingdome.
LUKE 23. 24. And he said unto jesus, Lord Remember me when thon Comest into thy Kingdom.
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THis is spoken from the good Thief on the Crosse, And be said unto, &c. Extraordinary cases never make a common rule:
THis is spoken from the good Thief on the Cross, And be said unto, etc. Extraordinary cases never make a Common Rule:
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The ordinary rule is this, As is a mans life, so is his death. 'Tis a common axiome, and it is as true as common, Qualis vita, finis ita;
The ordinary Rule is this, As is a men life, so is his death. It's a Common axiom, and it is as true as Common, Qualis vita, finis ita;
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a good life cannot choose but have a good death, and a wicked life a cursed end: this is the ordinary rule.
a good life cannot choose but have a good death, and a wicked life a cursed end: this is the ordinary Rule.
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Neverthelesse there are extraordinary cases wherein it may be otherwise, and these cases are referred to four heads.
Nevertheless there Are extraordinary cases wherein it may be otherwise, and these cases Are referred to four Heads.
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First, when it pleaseth God to shew his prerogative royall, he may convert a man at the last gaspe,
First, when it Pleases God to show his prerogative royal, he may convert a man At the last gasp,
ord, c-crq pn31 vvz np1 pc-acp vvi po31 n1 j, pns31 vmb vvi dt n1 p-acp dt ord n1,
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and give unto the last even as unto the first, Mat. 20. 13. his grace is his owne, Christ his owne, Heaven is his owne,
and give unto the last even as unto the First, Mathew 20. 13. his grace is his own, christ his own, Heaven is his own,
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and he may doe with his owne as he will;
and he may do with his own as he will;
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this is Gods prerogative; as a King may pardon an old beaten Traitor, and thereby shew his prerogative: but this is not ordinary.
this is God's prerogative; as a King may pardon an old beaten Traitor, and thereby show his prerogative: but this is not ordinary.
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Secondly, when a sinner hath not had meanes of salvation in this life, but only at his death;
Secondly, when a sinner hath not had means of salvation in this life, but only At his death;
ord, c-crq dt n1 vhz xx vhn n2 pp-f n1 p-acp d n1, cc-acp av-j p-acp po31 n1;
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as when S. Paul came unto Corinth, many were there lying on their death-beds, S. Paul converted some of them, 1 Cor. 15. 29. Alas, they were Pagans before, they never had the means of salvation before;
as when S. Paul Come unto Corinth, many were there lying on their deathbeds, S. Paul converted Some of them, 1 Cor. 15. 29. Alas, they were Pagans before, they never had the means of salvation before;
p-acp c-crq np1 np1 vvd p-acp np1, d vbdr a-acp vvg p-acp po32 n2, n1 np1 vvn d pp-f pno32, crd np1 crd crd np1, pns32 vbdr n2-jn p-acp, pns32 av-x vhd dt n2 pp-f n1 a-acp;
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yet so it pleaseth the Lord sometimes to step in and convert a sinner that never had the meanes before:
yet so it Pleases the Lord sometime to step in and convert a sinner that never had the means before:
av av pn31 vvz dt n1 av pc-acp vvi p-acp cc vvi dt n1 cst av-x vhd dt n2 a-acp:
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but this case is not ordinary neither; for now we have the means and health.
but this case is not ordinary neither; for now we have the means and health.
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Thirdly, when it comes to passe that a sinner is made an example to all the world, as when a theef is brought to the gallows, & the Lord converts him:
Thirdly, when it comes to pass that a sinner is made an Exampl to all the world, as when a thief is brought to the gallows, & the Lord converts him:
ord, c-crq pn31 vvz pc-acp vvi cst dt n1 vbz vvn dt n1 p-acp d dt n1, c-acp c-crq dt n1 vbz vvn p-acp dt n2, cc dt n1 vvz pno31:
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And for ought we know, this was the case Of Achan, Jos. 7. 25. he was converted perhaps,
And for ought we know, this was the case Of achan, Jos. 7. 25. he was converted perhaps,
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when the stones flew about his eares.
when the stones flew about his ears.
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Another extraordinary case is, when the Lord may be as much honoured by a mans death,
another extraordinary case is, when the Lord may be as much honoured by a men death,
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as he hath been dishonoured by his life. as he hath been dishonoured by his life.
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In such a case some live, and it pleaseth the Lord to giue repentance unto life:
In such a case Some live, and it Pleases the Lord to give Repentance unto life:
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And this was the case of this Thief;
And this was the case of this Thief;
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he did as much honour God at his death, (as you shall see in his repentance) as many whose lives were spent in all holinesse.
he did as much honour God At his death, (as you shall see in his Repentance) as many whose lives were spent in all holiness.
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The priviledges of a few men make no common rule;
The privileges of a few men make no Common Rule;
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men deal with repentance (as a Divine speaks) as they do with their Wills, they put them off to the last gasp;
men deal with Repentance (as a Divine speaks) as they do with their Wills, they put them off to the last gasp;
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so they put off repentance to the last hour, like A chitophel, that never set his house in order till he went and hanged himself.
so they put off Repentance to the last hour, like A chitophel, that never Set his house in order till he went and hanged himself.
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As it is said of the serpent, it growes crooked all the dayes of his life,
As it is said of the serpent, it grows crooked all the days of his life,
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and when it dies then it straightens it selfe:
and when it die then it straightens it self:
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So many walke perversly while they are well, and then to straighten all, cry God mercy when they are a dying,
So many walk perversely while they Are well, and then to straighten all, cry God mercy when they Are a dying,
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as the heart of oak, that never growes soft till it is dead and rotten;
as the heart of oak, that never grows soft till it is dead and rotten;
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so they never soften their hearts with repentance, till they see they must die, and then they fall to their beads and say, Was not the Thief converted at the last? and did not the Thief on the crosse find forgivenesse? and why then may not I? Thus they bear themselves on the example of the Thiefs conversion.
so they never soften their hearts with Repentance, till they see they must die, and then they fallen to their beads and say, Was not the Thief converted At the last? and did not the Thief on the cross find forgiveness? and why then may not I? Thus they bear themselves on the Exampl of the Thieves conversion.
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I dare be bold to say, that this Thief never stole more goods in his life,
I Dare be bold to say, that this Thief never stole more goods in his life,
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then his example hath stollen souls from heaven after his death.
then his Exampl hath stolen Souls from heaven After his death.
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Therefore I have chosen this Text, to let you all know that the repentance of this Thief was no ordinary thing,
Therefore I have chosen this Text, to let you all know that the Repentance of this Thief was no ordinary thing,
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nay, to us an extraordinary wonder, and therefore there is no trusting to it;
nay, to us an extraordinary wonder, and Therefore there is no trusting to it;
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For, for a man to be carelesse while he is well, hoping to speed with repentance at the last, is vain.
For, for a man to be careless while he is well, hoping to speed with Repentance At the last, is vain.
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Now that this his repentance was extraordinary, I prove it by five arguments. First, because it was one of the wonders of Christs passion:
Now that this his Repentance was extraordinary, I prove it by five Arguments. First, Because it was one of the wonders of Christ passion:
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now Christs passion was full of wonders, and they were of two sorts, Corporall and Spirituall.
now Christ passion was full of wonders, and they were of two sorts, Corporal and Spiritual.
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The first wonder was in the heavens, the Sun was ecclipsed, the Moon the being at the full, which is a miracle in nature.
The First wonder was in the heavens, the Sun was eclipsed, the Moon the being At the full, which is a miracle in nature.
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To shew that Christ the Sun of righteousnesse was ecclipsed at that time; for there was darknesse over the face of the whole earth, Mark 15. 33. The second wonder was in the temple, the vale of the temple did rent, vers. 38. to shew that the ceremonies therein contained were abrogated, the substance being then present.
To show that christ the Sun of righteousness was eclipsed At that time; for there was darkness over the face of the Whole earth, Mark 15. 33. The second wonder was in the temple, the vale of the temple did rend, vers. 38. to show that the ceremonies therein contained were abrogated, the substance being then present.
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The third wonder was in the rocks, the hard rocks clave, to convince the hardnes of those that did not rent their hearts.
The third wonder was in the Rocks, the hard Rocks clave, to convince the hardness of those that did not rend their hearts.
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The fourth wonder was in the earth, Mat. 27. 31. the earth did quake at the sight thereof, to upbraid those that quaked not.
The fourth wonder was in the earth, Mathew 27. 31. the earth did quake At the sighed thereof, to upbraid those that quaked not.
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The fifth wonder was in the sepulchres, many graves were opened, to shew the vertue of Christs passion.
The fifth wonder was in the sepulchres, many graves were opened, to show the virtue of Christ passion.
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And as there were wonders corporall, so there were wonders spirituall.
And as there were wonders corporal, so there were wonders spiritual.
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First, the Centurion glorified God, saying, This was the Son of God, Mat. 27. 54. Secondly, there was a wonder among the people, beholding the things that were done;
First, the Centurion glorified God, saying, This was the Son of God, Mathew 27. 54. Secondly, there was a wonder among the people, beholding the things that were done;
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they smote their breasts, and returned. A third wonder was on this thief, for he was converted;
they smote their breasts, and returned. A third wonder was on this thief, for he was converted;
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To day shalt thou be with me in paradise. To day shalt thou be with me in paradise.
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Thus you see that Christs passion was full of wonders, so that there is no ground for a man to delay his repentance, hoping to repent as this Thief did,
Thus you see that Christ passion was full of wonders, so that there is no ground for a man to Delay his Repentance, hoping to Repent as this Thief did,
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unlesse he will look for wonders.
unless he will look for wonders.
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Canst thou expect, when thou liest a dying, that that he will rent the rocks again,
Canst thou expect, when thou liest a dying, that that he will rend the Rocks again,
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or open the graves, or create new wonders? No, no, thou canst not look for forgivenesse, if thou deferrest thy repentance:
or open the graves, or create new wonders? No, no, thou Canst not look for forgiveness, if thou deferrest thy Repentance:
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This repentance was extraordinary, and one of the wonders of Christs passion. Secondly, that this repentance was extraordinary, it may appear by the number;
This Repentance was extraordinary, and one of the wonders of Christ passion. Secondly, that this Repentance was extraordinary, it may appear by the number;
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for of all numbers of men from the creation to that houre, it was never read that any one was converted thus at the last, as was this Thief;
for of all numbers of men from the creation to that hour, it was never read that any one was converted thus At the last, as was this Thief;
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so that for all that we know, for this one Thief that was penitent and so saved at the last, the whole world of the wicked and ungodly, that delayed their repentance, living and dying in sin, were damned for ever.
so that for all that we know, for this one Thief that was penitent and so saved At the last, the Whole world of the wicked and ungodly, that delayed their Repentance, living and dying in since, were damned for ever.
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For all that we know, Er and Onan, Jeroboam and Pharaoh, as they lived in sin,
For all that we know, Er and Onan, Jeroboam and Pharaoh, as they lived in since,
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so the Scriptures plainly shew that they died in their sinnes.
so the Scriptures plainly show that they died in their Sins.
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What need I speak of those hundred fourscore and five thousand, 2 King. 19. 35. all clapt to hell in one night,
What need I speak of those hundred fourscore and five thousand, 2 King. 19. 35. all clapped to hell in one night,
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for all we know? What need I speak of the old world? As they were disobedient in the dayes of Noah, so they are now in chains.
for all we know? What need I speak of the old world? As they were disobedient in the days of Noah, so they Are now in chains.
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What need I speak of Admah, Zeboim, Sodom and Gomorrah, burnt with fire and brimstone? so that as they lived in sin,
What need I speak of Admah, Zeboim, Sodom and Gomorrah, burned with fire and brimstone? so that as they lived in since,
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so they died and were damned in their sins, for all we know.
so they died and were damned in their Sins, for all we know.
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Now what poor ground is this for a man to deferre his repentance, thinking to repent at the last houre,
Now what poor ground is this for a man to defer his Repentance, thinking to Repent At the last hour,
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when among so many millions of men, only this Thief found repentance? Thus you see it was extraordinary, in regard of the number.
when among so many millions of men, only this Thief found Repentance? Thus you see it was extraordinary, in regard of the number.
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Thirdly, in regard of the suddennesse of it.
Thirdly, in regard of the suddenness of it.
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Repentance the work of grace ordinarily takes up the whole time of life, and will require as many dayes as a man lives;
Repentance the work of grace ordinarily Takes up the Whole time of life, and will require as many days as a man lives;
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this is a great work and it cannot be performed on the suddain;
this is a great work and it cannot be performed on the sudden;
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and yet that this work should be attained unto in that while he was on the crosse, this must needs be wonderfull; nay he had not so much time;
and yet that this work should be attained unto in that while he was on the cross, this must needs be wonderful; nay he had not so much time;
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for it seems he did hang on the crosse in his sin, the thieves (saith the text) reviled him, Mat. 27. 44. both cast the same thing in his dish,
for it seems he did hang on the cross in his since, the thieves (Says the text) reviled him, Mathew 27. 44. both cast the same thing in his dish,
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therefore he was not working repentance all the time; this then must needs be wonderfull, that this work should be dispatched in one houre,
Therefore he was not working Repentance all the time; this then must needs be wonderful, that this work should be dispatched in one hour,
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and God knowes it might have been in lesse time effected.
and God knows it might have been in less time effected.
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Is it not a wonder that a man that hath no skill in musick should learne that Art in one houre? Is it not a wonder that a boy that knowes not a letter in the book should learne to write and read well and speak good latine in one houre? Is it not a wonder that a man that is an errant ignoramus, should attaine to be a good Lawyer in one houre? These are wonders:
Is it not a wonder that a man that hath no skill in music should Learn that Art in one hour? Is it not a wonder that a boy that knows not a Letter in the book should Learn to write and read well and speak good latin in one hour? Is it not a wonder that a man that is an errant ignoramus, should attain to be a good Lawyer in one hour? These Are wonders:
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So I tell you repentance, grace and conversion, are hard artes, harder then musick or divinity, harder then all artes;
So I tell you Repentance, grace and conversion, Are hard arts, harder then music or divinity, harder then all arts;
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there is no arte so hard as to learne to goe to heaven, and can a man learne this in one houre? if he doe, it is a wonder;
there is no art so hard as to Learn to go to heaven, and can a man Learn this in one hour? if he do, it is a wonder;
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It cost David all his life time;
It cost David all his life time;
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Timothy from his youth studied the Scriptures, and Hillary said, 90. yeares have I been learning to die. Timothy from his youth studied the Scriptures, and Hillary said, 90. Years have I been learning to die.
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If a man had Methusalahs dayes he could no more then con this lesson, now seeing repentance is so long an arte,
If a man had Methuselahs days he could no more then con this Lesson, now seeing Repentance is so long an art,
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and we think to repent as the thiefe, because Philip was carried to Azotus at a trice, Acts 8. 30. which was as some affirme 16 miles, doth it follow that another shall doe so too? the way to heaven is a long way,
and we think to Repent as the thief, Because Philip was carried to Azotus At a trice, Acts 8. 30. which was as Some affirm 16 miles, does it follow that Another shall do so too? the Way to heaven is a long Way,
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and if the thief dispatcht it in one houre, it was a miracle.
and if the thief dispatched it in one hour, it was a miracle.
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This repentance was extraordinary in regard of the Evangelicall perfection of it, though dispatcht on a suddaine,This Repentance was extraordinary in regard of the Evangelical perfection of it, though dispatched on a sudden,
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yet it was not done to halves, but was perfect consisting of these seven parts.
yet it was not done to halves, but was perfect consisting of these seven parts.
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For first, there was his penetentiall confession, as you may read verse. 41. we indeed justly receive the due reward of our death, q. d. Tis just with God that I am brought to the gallows,
For First, there was his penitential Confessi, as you may read verse. 41. we indeed justly receive the due reward of our death, q. worser. This just with God that I am brought to the gallows,
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& just it were with God if I were damned;
& just it were with God if I were damned;
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I have lived all my dayes in roving and hunting up and downe, in breaking Gods commandements,
I have lived all my days in roving and hunting up and down, in breaking God's Commandments,
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and now God hath justly found me out; this is his open penitentiall confession.
and now God hath justly found me out; this is his open penitential Confessi.
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Here is his penitentiall profession, but this man hath done nothing amisse, all his Doctrine was true, not one jot amisse in all his life, there was nothing amisse;
Here is his penitential profession, but this man hath done nothing amiss, all his Doctrine was true, not one jot amiss in all his life, there was nothing amiss;
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but you Scribes have cryed crucifie him amisse; thou wretched Judas hast betrayed him amisse; he is the Son of God;
but you Scribes have cried crucify him amiss; thou wretched Judas hast betrayed him amiss; he is the Son of God;
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here he confesseth Christ to be the Messiah, and thus he stood for him against all the world.
Here he Confesses christ to be the Messiah, and thus he stood for him against all the world.
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3. Here is his penitential satisfaction; as he had been partner with the other thiefe in sin,
3. Here is his penitential satisfaction; as he had been partner with the other thief in since,
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so now he labours to make him satisfaction in turning him to God;
so now he labours to make him satisfaction in turning him to God;
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in the 40 verse, dost thou not feare God, seeing thou art in the same condemnation? Alas thou and I have plaid the villanes against God, and are justly damned;
in the 40 verse, dost thou not Fear God, seeing thou art in the same condemnation? Alas thou and I have played the villains against God, and Are justly damned;
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But as we have been theeves together, so now let us repent together, and call on God together;
But as we have been thieves together, so now let us Repent together, and call on God together;
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dost thou not feare God seeing that thou art in the same condemnation? and thus he labours to convert his fellow thief.
dost thou not Fear God seeing that thou art in the same condemnation? and thus he labours to convert his fellow thief.
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4. Here is his penitential self-denyal; he denyes himself, he loves the glory of God more then his owne soule or salvation, mark here how he labours to convert his fellow thiefe and to make him give all the glory to God;
4. Here is his penitential self-denial; he Denies himself, he loves the glory of God more then his own soul or salvation, mark Here how he labours to convert his fellow thief and to make him give all the glory to God;
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he was so wounded to the soule that his fellow thief should dishonour God, as that he laboured to turn him before he prayed for his own soule;
he was so wounded to the soul that his fellow thief should dishonour God, as that he laboured to turn him before he prayed for his own soul;
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dost thou not fear God? &c. this he said, before he said, Lord remember mee; he lets his owne soule lie at the stake while he labours to glorifie God;
dost thou not Fear God? etc. this he said, before he said, Lord Remember me; he lets his own soul lie At the stake while he labours to Glorify God;
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so that it is plaine he loves God more then his owne soule. 5. Here you may see his penitential faith, he beleeves not with a generall faith,
so that it is plain he loves God more then his own soul. 5. Here you may see his penitential faith, he believes not with a general faith,
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but with a saving and particular faith, with faith and assurance he lookes on Christ as his Jesus; he said unto Jesus;
but with a Saving and particular faith, with faith and assurance he looks on christ as his jesus; he said unto jesus;
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there is not one idle word in this text, the holy Ghost sayes he said unto Jesus, he said not that he thought to say so,
there is not one idle word in this text, the holy Ghost Says he said unto jesus, he said not that he Thought to say so,
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but the Spirit of God witnesseth that he said so indeed, he spake to Christ as to a Jesus.
but the Spirit of God Witnesseth that he said so indeed, he spoke to christ as to a jesus.
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6. Here is his penitential resolution of newnes of life & new obedience for time to come;
6. Here is his penitential resolution of newness of life & new Obedience for time to come;
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Lord, remember mee; he acknowledgeth Christ to bee his Lord, q. d. I have followed the imaginations of my owne will hitherto;Lord, Remember me; he acknowledgeth christ to be his Lord, q. worser. I have followed the Imaginations of my own will hitherto;
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all my stealing and other sins have been to fulfill my owne will; but now I confesse thee to be my Lord, and were I to live againe,
all my stealing and other Sins have been to fulfil my own will; but now I confess thee to be my Lord, and were I to live again,
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or any longer, I would for ever serve thee. Lastly, here is his penitential prayer, Lord remember me;
or any longer, I would for ever serve thee. Lastly, Here is his penitential prayer, Lord Remember me;
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he acknowledges Christ to be his Lord, nay he did not only pray thus, but saith Basil, he offered much prayer unto God,
he acknowledges christ to be his Lord, nay he did not only pray thus, but Says Basil, he offered much prayer unto God,
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even as much as his short time could permit;
even as much as his short time could permit;
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these words are but the summe of what he spake, Lord remember mee, &c. thus you see he was no more a thief but a convert and confessour,
these words Are but the sum of what he spoke, Lord Remember me, etc. thus you see he was no more a thief but a convert and confessor,
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as Augustine observes, a wicked thief to steal earthly things, but a good thief (as we call him to this day) to break through into the Kingdom of heaven, he steals Paradise;
as Augustine observes, a wicked thief to steal earthly things, but a good thief (as we call him to this day) to break through into the Kingdom of heaven, he steals Paradise;
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thus you see what a wonderfull repentance he had in regard of the perfection of it;
thus you see what a wonderful Repentance he had in regard of the perfection of it;
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faith was in it, humiliation was in it, turning to God was in it, felfe-denyall was in it, satisfaction was in it, and glorifying of God in the face of the world was in it;faith was in it, humiliation was in it, turning to God was in it, felfe-denyall was in it, satisfaction was in it, and glorifying of God in the face of the world was in it;
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nay he was the only professor of Christ, to the Nations at that time; he had never a servant but this;
nay he was the only professor of christ, to the nations At that time; he had never a servant but this;
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never a word at this time spoken for Christ, but that which this Thief spake; none to back Christ but this Thief;
never a word At this time spoken for christ, but that which this Thief spoke; none to back christ but this Thief;
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he was the only professor and confessor of Christ at this time, the only man on the earth that glorified GOD.
he was the only professor and confessor of christ At this time, the only man on the earth that glorified GOD.
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Therefore unlesse thou expect such a death, to bring such glory to God as this Thief did, never beare thy self upon his example.
Therefore unless thou expect such a death, to bring such glory to God as this Thief did, never bear thy self upon his Exampl.
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Fifthly, This repentance was extraordinary, in regard of the incomparablenesse of it;
Fifthly, This Repentance was extraordinary, in regard of the incomparableness of it;
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Never was there such a repentance since the world began, nor shall be while the world stands:
Never was there such a Repentance since the world began, nor shall be while the world Stands:
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for when all the world, Jews and Gentiles, stood in their obstinacie, Priests and Rulers, great and small, all cryed Crucifie him; and when the Disciples doubted, this Thief believed;
for when all the world, jews and Gentiles, stood in their obstinacy, Priests and Rulers, great and small, all cried Crucify him; and when the Disciples doubted, this Thief believed;
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and when Peter denied Christ, this Thief repented and confessed Christ;
and when Peter denied christ, this Thief repented and confessed christ;
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nay, when all the Apostles shewed their heeles, this Thief stood to his tacklings, this Thief maintains Christ against them all;
nay, when all the Apostles showed their heals, this Thief stood to his tacklings, this Thief maintains christ against them all;
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nay when Mary Magdalen, out of whom Christ had cast seven devils, when she was afraid to come neer to the Crosse, Mat. 27. 55. and the mother of Zebedees children, who should have come neer,
nay when Marry Magdalen, out of whom christ had cast seven Devils, when she was afraid to come near to the Cross, Mathew 27. 55. and the mother of Zebedee's children, who should have come near,
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yet they stood a far off;
yet they stood a Far off;
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only this Thief published the gospel of Jesus Christ, and makes open acknowledgement of him to be the Saviour of the world,
only this Thief published the gospel of jesus christ, and makes open acknowledgement of him to be the Saviour of the world,
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when all his Disciples and the world forsook him in their obstinacie, and, as the Papists observe, God then had no visible Church upon the earth;
when all his Disciples and the world forsook him in their obstinacy, and, as the Papists observe, God then had no visible Church upon the earth;
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so that this Thief on the crosse put down all the world for repentance, yea the Apostles of Christ.
so that this Thief on the cross put down all the world for Repentance, yea the Apostles of christ.
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Now shew me such a repentance whereby thou maiest put down Peter and all the Apostles of Christ;
Now show me such a Repentance whereby thou Mayest put down Peter and all the Apostles of christ;
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either shew me such a repentance, extraordinary, incomparable, and wonderfull, to make them all ashamed:
either show me such a Repentance, extraordinary, incomparable, and wonderful, to make them all ashamed:
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I say, either shew me such a repentance, or never trust on the Thieves example on the crosse.
I say, either show me such a Repentance, or never trust on the Thieves Exampl on the cross.
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If a man have a hundred miles to go for his life, and but a short time allotted unto him, he had need make haste.
If a man have a hundred miles to go for his life, and but a short time allotted unto him, he had need make haste.
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Now the way to heaven is a long way, and he that can begin and end that journy when he lies a dying, is the quickest man of foot that ever yet was heard, this Thief only excepted.
Now the Way to heaven is a long Way, and he that can begin and end that journey when he lies a dying, is the quickest man of foot that ever yet was herd, this Thief only excepted.
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If thou run to obtain, thou hadst need to have the art of prayer and repentance, or else thou canst not overtake them,
If thou run to obtain, thou Hadst need to have the art of prayer and Repentance, or Else thou Canst not overtake them,
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for they are before thee much. This may serve to condemns those that rely upon this example.
for they Are before thee much. This may serve to condemns those that rely upon this Exampl.
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Oh, saith one, did not the Thief on the crosse repent at the last houre? and God is the same God still;
O, Says one, did not the Thief on the cross Repent At the last hour? and God is the same God still;
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and if he repented at thee last, why may not I? How many wrest this Scripture to their own damnation? that live in sin with this Thief that went to heaven;
and if he repented At thee last, why may not I? How many wrest this Scripture to their own damnation? that live in since with this Thief that went to heaven;
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yet die and are damned, with the other Thief that went to hell.
yet die and Are damned, with the other Thief that went to hell.
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I will demonstrate this and make it plain, because I desire to convince all that hear me.
I will demonstrate this and make it plain, Because I desire to convince all that hear me.
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First then, tell me when this Thief was converted? was it not when Christ hung on the crosse? Mat. 27. 33. Christ hung then on the crosse,
First then, tell me when this Thief was converted? was it not when christ hung on the cross? Mathew 27. 33. christ hung then on the cross,
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and was to be inaugurated King over all.
and was to be inaugurated King over all.
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Now, when Kings are inaugurated into their kingdoms, they shew that bounty, then, which they will not do again all the time of their raigne.
Now, when Kings Are inaugurated into their kingdoms, they show that bounty, then, which they will not do again all the time of their Reign.
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We have of this a sufficient story in the Chronicles of England, of King Henry the fourth, who when he was inaugurated King, he created 55 Knights, he hung all the streets and lanes in London with cloth of gold, he made all the Conduits in London to run with Sack. Claret and White wine:
We have of this a sufficient story in the Chronicles of England, of King Henry the fourth, who when he was inaugurated King, he created 55 Knights, he hung all the streets and lanes in London with cloth of gold, he made all the Conduits in London to run with Sack. Claret and White wine:
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this he did when he was inaugurated King, which he never did all his life time afterwards.
this he did when he was inaugurated King, which he never did all his life time afterwards.
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Even so Christ was pleased to shew mercy and grace unto this Thief, unto life eternall,
Even so christ was pleased to show mercy and grace unto this Thief, unto life Eternal,
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when he was inaugurated King over principalities and powers, over hell and darknesse.
when he was inaugurated King over principalities and Powers, over hell and darkness.
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Now as K. Henry never created so many Knights again• never hung London streets so again, never made the Conduits run so with wine again;
Now as K. Henry never created so many Knights again• never hung London streets so again, never made the Conduits run so with wine again;
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even so the Lord shewed such a bounty then, as, for ought we know, he never did before,
even so the Lord showed such a bounty then, as, for ought we know, he never did before,
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nor will do the like again.
nor will do the like again.
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Secondly, Kings when they are inaugurated, they pardon such offences, forgive such taxations, wrongs, injuries, treasons and fellonies,
Secondly, Kings when they Are inaugurated, they pardon such offences, forgive such taxations, wrongs, injuries, treasons and felonies,
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as they will never pardon again as long as they live in the kingdome. as they will never pardon again as long as they live in the Kingdom.
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So we read of Charles the 3. King of France, that day that he was crowned, he pardoned all those that had sinned against the Crown, in what kinde soever they had offended;
So we read of Charles the 3. King of France, that day that he was crowned, he pardoned all those that had sinned against the Crown, in what kind soever they had offended;
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Why? because he was crowned King, and so he would make that day a day of rejoycing.
Why? Because he was crowned King, and so he would make that day a day of rejoicing.
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And thus it was when Christ triumphed over hell, he forgave the sins of this Thief, the like whereof we never read of,
And thus it was when christ triumphed over hell, he forgave the Sins of this Thief, the like whereof we never read of,
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and for ought we know will never do the like again.
and for ought we know will never do the like again.
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3. Tell me where was this thief pardoned? Was it not in Golgotha, where Christ was crucified, the place where Christ did triumph, where he was crowned, where he forgave transgressions and sins? there it was where Christpardoned him.
3. Tell me where was this thief pardoned? Was it not in Golgotha, where christ was Crucified, the place where christ did triumph, where he was crowned, where he forgave transgressions and Sins? there it was where Christpardoned him.
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Now as it is with a Captain when he hath gotten the victory, he will set up some monument at the place, that it may be a token thereof;
Now as it is with a Captain when he hath got the victory, he will Set up Some monument At the place, that it may be a token thereof;
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so Christ having wrought the salvation of the world, set up a monument there where he wrought it, whereof none greater then this could be, not the rending of the rocks,
so christ having wrought the salvation of the world, Set up a monument there where he wrought it, whereof none greater then this could be, not the rending of the Rocks,
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nor the earthquake, nor any of the wonders besides did so honour the death of Christ,
nor the earthquake, nor any of the wonders beside did so honour the death of christ,
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as the conversion of this Thief; who like a Physitian having made an excellent medicine, and desirous to try it, will do that for nothing;
as the conversion of this Thief; who like a physician having made an excellent medicine, and desirous to try it, will do that for nothing;
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which he will not do again for much:
which he will not do again for much:
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so Christ having made an admirable soveraign plaister for the salvation of mankinde, so soon as ever he had made it, he makes an experiment thereof on this Thief;
so christ having made an admirable sovereign plaster for the salvation of mankind, so soon as ever he had made it, he makes an experiment thereof on this Thief;
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as if he should have said, Now you shall see what my death can do.
as if he should have said, Now you shall see what my death can do.
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So then you see that the conversion of this Thief was no ordinary, but an extraordinary wonder.
So then you see that the conversion of this Thief was no ordinary, but an extraordinary wonder.
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Fourthly, tell me how he cures by forgivenesse, not by bare repentance only, but by repentance with Martyrdome; he did not only nakedly repent of his sin,
Fourthly, tell me how he cures by forgiveness, not by bore Repentance only, but by Repentance with Martyrdom; he did not only nakedly Repent of his since,
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but he died also a Martyr for Christ; hee was a Martyr on the crosse;
but he died also a Martyr for christ; he was a Martyr on the cross;
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for although he was first hung on the crosse for his evill deeds, yet afterwards when he repented and confessed the Lord Jesus Christ,
for although he was First hung on the cross for his evil Deeds, yet afterwards when he repented and confessed the Lord jesus christ,
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and maintained him to be the Messias, and condemned Pilate, Herod, and the Jewes, by publishing that he was unjustly crucified,
and maintained him to be the Messias, and condemned Pilate, Herod, and the Jews, by publishing that he was unjustly Crucified,
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and that he was the son of God; I say though at the first he was hung on the crosse for his sin;
and that he was the son of God; I say though At the First he was hung on the cross for his since;
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yet now they let him hang for his religion, as by their own law it was manifest;
yet now they let him hang for his Religion, as by their own law it was manifest;
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for they had a law that whosoever confessed Christ, should be punished; so that now he confessing Christ, they let him hang for his religion to Christ,
for they had a law that whosoever confessed christ, should be punished; so that now he confessing christ, they let him hang for his Religion to christ,
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so that he died a Martyr;
so that he died a Martyr;
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and verse 20. what a witnesse he gave unto Christ? The other answering, he rebuked him, saying, Dost not thou feare God? &c. As if he should say, thou seest the Scribes and Pharisees feare not God, they have conspired against the Son of God.
and verse 20. what a witness he gave unto christ? The other answering, he rebuked him, saying, Dost not thou Fear God? etc. As if he should say, thou See the Scribes and Pharisees Fear not God, they have conspired against the Son of God.
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The Jewes that should have beleeved on him cryed crucifiy him; Herod: hath mocked him, Pilate condemned him;
The Jews that should have believed on him cried crucifiy him; Herod: hath mocked him, Pilate condemned him;
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dost thou not yet feare God? what not thou that art in the state of condemnation, thou that art to be damned within this houre? is it not enough for them to crucifie Christ,
dost thou not yet Fear God? what not thou that art in the state of condemnation, thou that art to be damned within this hour? is it not enough for them to crucify christ,
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but dost not thou feare God neither; Oh what a witnesse was this unto Christ;
but dost not thou Fear God neither; O what a witness was this unto christ;
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no wonder if he found mercy when it pleased the Lord to enlarge himselfe so in bringing his soule unto him.
no wonder if he found mercy when it pleased the Lord to enlarge himself so in bringing his soul unto him.
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But it may be objected, why is this Scripture recorded, if I may not make this use of it to repent as this thief did, seeing all Scripture is for our learning?
But it may be objected, why is this Scripture recorded, if I may not make this use of it to Repent as this thief did, seeing all Scripture is for our learning?
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You know the common answer, it is once recorded that none might despaire, and but once, that none might presume.
You know the Common answer, it is once recorded that none might despair, and but once, that none might presume.
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Christ saved him at the last cast, that when a man is at that pinch hee might not despaire if he repent and become a new creature;
christ saved him At the last cast, that when a man is At that pinch he might not despair if he Repent and become a new creature;
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and but one was saved that none might presume. There are many reasons why this Scripture is recorded.
and but one was saved that none might presume. There Are many Reasons why this Scripture is recorded.
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First, to shew the soveraignty of Christs death, and as Christ healed all manner of sicknesse in his life,
First, to show the sovereignty of Christ death, and as christ healed all manner of sickness in his life,
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so his death is able to heale all manner of sins;
so his death is able to heal all manner of Sins;
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it is the leaves of that tree only that can heale the Nations, Rev. 22. 2. and therefore the Scripture sets downe a desperate example of a thief;
it is the leaves of that tree only that can heal the nations, Rev. 22. 2. and Therefore the Scripture sets down a desperate Exampl of a thief;
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for a man must be a desperate man, if he be a thief: and Christ did this to shew that he can shew mercy even to a thief;
for a man must be a desperate man, if he be a thief: and christ did this to show that he can show mercy even to a thief;
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that so all the world may take notice of the vertue of Christs death.
that so all the world may take notice of the virtue of Christ death.
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Secondly, it is recorded, that no poor soul should cry out of his sinnes, saying, I am damned, I am accursed, I am more sinfull and gracelesse then any man, more wicked then any man.
Secondly, it is recorded, that no poor soul should cry out of his Sins, saying, I am damned, I am accursed, I am more sinful and graceless then any man, more wicked then any man.
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I say, do not thus reason;
I say, do not thus reason;
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for here is an example set down of the thief, and you know what Christ said to the multitude, of a Thief;
for Here is an Exampl Set down of the thief, and you know what christ said to the multitude, of a Thief;
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Do you come unto me as to a thief, with swords and staves? as if he should have said, You deal basely with me,Do you come unto me as to a thief, with swords and staves? as if he should have said, You deal basely with me,
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as if I were as bad as a thief, implying, that a thief is the worst of all men,
as if I were as bad as a thief, implying, that a thief is the worst of all men,
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nay as bad as the devil, Joh. 12. 6. And it is reckoned as one of their damnable usages against Christ, that they hung him between two thieves, two of the vilest creatures of all:
nay as bad as the Devil, John 12. 6. And it is reckoned as one of their damnable usages against christ, that they hung him between two thieves, two of the Vilest creatures of all:
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so that a thiefe is an example of a desperate man;
so that a thief is an Exampl of a desperate man;
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and yet you see Christ hath mercy, and gives it to a thief; Therefore if the LORD have enlarged thy heart to repent, be not discouraged, but lay hold on CHRIST.
and yet you see christ hath mercy, and gives it to a thief; Therefore if the LORD have enlarged thy heart to Repent, be not discouraged, but lay hold on CHRIST.
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Thirdly, this Scripture is recorded, that we may not cast off all men that come to the last cast;
Thirdly, this Scripture is recorded, that we may not cast off all men that come to the last cast;
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all men, though great sinners, must not desperately be cast off:
all men, though great Sinners, must not desperately be cast off:
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For suppose a man have been a Drunkard, yet prayer and supplication may be made to God for him,
For suppose a man have been a Drunkard, yet prayer and supplication may be made to God for him,
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and God may open his eyes, and there is some possibility that he may be saved,
and God may open his eyes, and there is Some possibility that he may be saved,
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though it be a thousand to one;
though it be a thousand to one;
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yet I say there is some possibilitie; for there was one thief saved at the last cast:
yet I say there is Some possibility; for there was one thief saved At the last cast:
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and therefore a Drunkard, &c. is not to be given over for quite gone.
and Therefore a Drunkard, etc. is not to be given over for quite gone.
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It may be there are a wonderfull company of improbabilities in it, yet we cannot tell but that this may be the second to whom the Lord will give repentance,
It may be there Are a wonderful company of improbabilities in it, yet we cannot tell but that this may be the second to whom the Lord will give Repentance,
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and therefore the Lord converted this thief.
and Therefore the Lord converted this thief.
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Lastly, this story is recorded, that by it we may be encouraged to believe, and to be converted betimes.
Lastly, this story is recorded, that by it we may be encouraged to believe, and to be converted betimes.
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for if the Lord were so willing to receive the thief that sought him but at the last houre,
for if the Lord were so willing to receive the thief that sought him but At the last hour,
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how willing will he be then to receive thee that seekest him betimes? But as for thee that livest in thy sins,
how willing will he be then to receive thee that Seekest him betimes? But as for thee that Livest in thy Sins,
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and bearest on the example of this Thief; let me tell thee, this story was never penned for thy comfort.
and bearest on the Exampl of this Thief; let me tell thee, this story was never penned for thy Comfort.
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The Lord knew how men would abuse this story; therefore S. Matthew, S. Mark, and S. John omit it;
The Lord knew how men would abuse this story; Therefore S. Matthew, S. Mark, and S. John omit it;
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and if we had none to testifie it, all the world would say both the theeves were damned;
and if we had none to testify it, all the world would say both the thieves were damned;
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nay, S. Matthew saith, the thieves, both the thieves cast the same thing in his teeth:
nay, S. Matthew Says, the thieves, both the thieves cast the same thing in his teeth:
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only S. Luke, he pens it for the comfort of the godly; he was loth (as it seems to me) to leave it out quite,
only S. Lycia, he pens it for the Comfort of the godly; he was loath (as it seems to me) to leave it out quite,
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because some poor soule might stand in need of it.
Because Some poor soul might stand in need of it.
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Therefore let me here rap off the fingers of all those that would lay hold on this example of the thief, to deferre their repentance:
Therefore let me Here rap off the fingers of all those that would lay hold on this Exampl of the thief, to defer their Repentance:
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this story belong not unto such. First, because this thief had not the means of life and grace before;
this story belong not unto such. First, Because this thief had not the means of life and grace before;
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for where do you read in all the gospel, that ever this Thiefe had the meanes of life? perhaps when Christ was preaching, he was pilfering;
for where do you read in all the gospel, that ever this Thief had the means of life? perhaps when christ was preaching, he was pilfering;
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where do you read that ever he heard any of the Apostles, or Seventy, or John the Baptist,
where do you read that ever he herd any of the Apostles, or Seventy, or John the Baptist,
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or any Sermon in all his life? No, no, he went roving up and down, we have not one title to imply that he had the means of salvation;
or any Sermon in all his life? No, no, he went roving up and down, we have not one title to imply that he had the means of salvation;
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and therefore this is nothing to thee, that hast the preaching of the Word, which reproves thee of thy sins and therefore if thou wilt go on, thou shalt dye, Ezech. 3. 19.
and Therefore this is nothing to thee, that hast the preaching of the Word, which reproves thee of thy Sins and Therefore if thou wilt go on, thou shalt die, Ezekiel 3. 19.
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Secondly, this story belongs not unto thee;
Secondly, this story belongs not unto thee;
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for, where dost thou read that ever this thief did build upon this hope? do you think that this thief said I will steal as long as I can, I know I shall be imprisoned,
for, where dost thou read that ever this thief did built upon this hope? do you think that this thief said I will steal as long as I can, I know I shall be imprisoned,
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and I shall be crucified with Christ, but while I lie in prison, I will repent,
and I shall be Crucified with christ, but while I lie in prison, I will Repent,
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and then he will have mercie on me? did this poor thief ever dreame of these hopes;
and then he will have mercy on me? did this poor thief ever dream of these hope's;
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did he presume of mercie, and so sin against mercies, and therefore thou that buildest on this example, whosoever thou art, it belongs not unto thee.
did he presume of mercy, and so sin against Mercies, and Therefore thou that buildest on this Exampl, whosoever thou art, it belongs not unto thee.
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Tush, tush, sayes the Drunkard shall I be damned? the thief was saved.
Tush, tush, Says the Drunkard shall I be damned? the thief was saved.
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Thou cursed caitiffe, what though thou shouldst repent and cry for mercie? art thou sure the Lord will heare and pardon thee? when I spake to you said Moses, you would not heare,
Thou cursed caitiff, what though thou Shouldst Repent and cry for mercy? art thou sure the Lord will hear and pardon thee? when I spoke to you said Moses, you would not hear,
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but rebelled, and were presumptuous, Deut. 1. 43. Dost thou presume on Gods mercie that hee will convert thee at the last? I tell thee that Gods mercy is good mercie, it is not like the mercie of a wicked Iudge;
but rebelled, and were presumptuous, Deuteronomy 1. 43. Dost thou presume on God's mercy that he will convert thee At the last? I tell thee that God's mercy is good mercy, it is not like the mercy of a wicked Judge;
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that is wickedly mercifull, and suffers Rogues to be pardoned;
that is wickedly merciful, and suffers Rogues to be pardoned;
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No, no, Gods mercie is good, psal. 109. 21. mercie and justice are all one with God,
No, no, God's mercy is good, Psalm. 109. 21. mercy and Justice Are all one with God,
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and they have all one name in scripture.
and they have all one name in scripture.
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There is a crown laid up for me saith Paul which the Lord, the just Judge shall give me ( viz ) which God the mercifull Judge shall give unto me;
There is a crown laid up for me Says Paul which the Lord, the just Judge shall give me (videlicet) which God the merciful Judge shall give unto me;
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God is just in his mercie, and therefore thinkest thou to live in thy sins, to sweare, to lie, to be drunk, &c. and yet hope to have mercy? thou art deceived;
God is just in his mercy, and Therefore Thinkest thou to live in thy Sins, to swear, to lie, to be drunk, etc. and yet hope to have mercy? thou art deceived;
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the Lords mercy is just mercy, and he will damne thee for evermore, if thou repent not in sincerity.
the lords mercy is just mercy, and he will damn thee for evermore, if thou Repent not in sincerity.
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You never read in the Scripture, that there is mercy in the wayes of the devil:
You never read in the Scripture, that there is mercy in the ways of the Devil:
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But, Psal. 25. 10. all the wayes of the Lord are mercy and iudgement, &c. So long as thou walkest in the wayes of the Lord, there is mercy to thee in every step;
But, Psalm 25. 10. all the ways of the Lord Are mercy and judgement, etc. So long as thou walkest in the ways of the Lord, there is mercy to thee in every step;
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mercy in Prayer, mercy in hearing the Word, and in receiving the Sacraments; but in the wayes of the devil there is no mercy;
mercy in Prayer, mercy in hearing the Word, and in receiving the Sacraments; but in the ways of the Devil there is no mercy;
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for as long as thou walkest in darknesse, security, and all sinfull and vain courses, which are the wayes of the devil, there is no mercy for thee;
for as long as thou walkest in darkness, security, and all sinful and vain courses, which Are the ways of the Devil, there is no mercy for thee;
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for, the Spirit of God saith, those that follow their vanities, forsake their own mercies; you must turn from your own wayes;
for, the Spirit of God Says, those that follow their vanities, forsake their own Mercies; you must turn from your own ways;
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for the way of mercy lies in another road, in the road of holinesse, humiliation, and repentance, in the road of forsaking all your vain imaginations and thoughts;
for the Way of mercy lies in Another road, in the road of holiness, humiliation, and Repentance, in the road of forsaking all your vain Imaginations and thoughts;
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If thou follow thy own wayes, God will have no mercy on thee, Jonas 2. 8. He will not tell a lye, to have mercy on thee:
If thou follow thy own ways, God will have no mercy on thee, Jonah 2. 8. He will not tell a lie, to have mercy on thee:
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Gods mercy is true, and mercy and truth go together, Psal. 98. 3. Now if thou be a Drunkard,
God's mercy is true, and mercy and truth go together, Psalm 98. 3. Now if thou be a Drunkard,
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and dost live and die in that sin, God hath said that he will damn thee, Gal. 5. 21. Now he should be a liar,
and dost live and die in that since, God hath said that he will damn thee, Gal. 5. 21. Now he should be a liar,
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if he should not do it, and thou knowest that mercy and truth go together in him: Therefore in time repent.
if he should not do it, and thou Knowest that mercy and truth go together in him: Therefore in time Repent.
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Pish, pish, sayes the Drunkard, &c. I hope the Lord will be more merciful; these Preachers preach nothing but damnation, I hope the Lord will pardon me. Pardon thee;
Pish, pish, Says the Drunkard, etc. I hope the Lord will be more merciful; these Preachers preach nothing but damnation, I hope the Lord will pardon me. Pardon thee;
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saith God? how shall I pardon thee for this? Thy children have forsaken me,
Says God? how shall I pardon thee for this? Thy children have forsaken me,
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and sworne by them that are no gods, and though I fed them to the full,
and sworn by them that Are no God's, and though I fed them to the full,
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yet they committed adultery, and assembled themselves by troopes in the harlots houses, Jer. 5. 7. As if God should have said, I cannot pardon thee. No:
yet they committed adultery, and assembled themselves by troops in the harlots houses, Jer. 5. 7. As if God should have said, I cannot pardon thee. No:
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why? Thou wilt not come at me, thou hast forsaken me in mine ordinances, &c. Will a Physitian cure a man that will not come at him? why, they have forsaken me, saith God,
why? Thou wilt not come At me, thou hast forsaken me in mine ordinances, etc. Will a physician cure a man that will not come At him? why, they have forsaken me, Says God,
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and they will not come at me; as if he should say, I am willing to pardon, I send out my commandements,
and they will not come At me; as if he should say, I am willing to pardon, I send out my Commandments,
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but they will not bend their mindes to keep them, they forsake these wayes of mercy.
but they will not bend their minds to keep them, they forsake these ways of mercy.
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Have mercy on them? nay, shall I not rather visit for these things, saith the Lord? Jer. 5. 9. If those that disobeyed Moses law dyed without mercy, Heb. 10. how then lookest thou for mercy, that despisest the Lord Jesus,
Have mercy on them? nay, shall I not rather visit for these things, Says the Lord? Jer. 5. 9. If those that disobeyed Moses law died without mercy, Hebrew 10. how then Lookest thou for mercy, that Despisest the Lord jesus,
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even the gospel of his kingdome? Nay, the crosse of Christ cals thee, he wooes thee by his death and passion,
even the gospel of his Kingdom? Nay, the cross of christ calls thee, he Woes thee by his death and passion,
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and now it thou wilt not obey, thou shalt die without mercy. Oh what a cursed conclusion is this:
and now it thou wilt not obey, thou shalt die without mercy. O what a cursed conclusion is this:
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I have a mercifull and a good Father, and therefore I will lift up my head against him;
I have a merciful and a good Father, and Therefore I will lift up my head against him;
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I know he will forgive me; I will break my head, I know where to have a plaister to heal it;
I know he will forgive me; I will break my head, I know where to have a plaster to heal it;
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I will offer such a man a wrong, I know he will nnot sue me? Thou cursed wretch!
I will offer such a man a wrong, I know he will nnot sue me? Thou cursed wretch!
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though the Lord pardon ten thousand, yet he will not pardon thee; no, no, thou sinnest with a high hand.
though the Lord pardon ten thousand, yet he will not pardon thee; no, no, thou Sinnest with a high hand.
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But keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ, Jude 21. Keep your selves there, if you be wise;
But keep your selves in the love of God, looking for the mercy of our Lord jesus christ, U^de 21. Keep your selves there, if you be wise;
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for if Gods patience be abused, it will be turned into wrath and wormwood, and it will burn like fire unto the nethermost hell:
for if God's patience be abused, it will be turned into wrath and wormwood, and it will burn like fire unto the nethermost hell:
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to a man that sins against mercy, there is no redemption; this story belongs not unto such.
to a man that Sins against mercy, there is no redemption; this story belongs not unto such.
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Thirdly, this story is nothing to thee, because at that time God was in a way of working miracles, but now he is not in that way;
Thirdly, this story is nothing to thee, Because At that time God was in a Way of working Miracles, but now he is not in that Way;
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then he rent the rocks, opened the sepulchres, and raised the dead, &c. Now unlesse thou take God in this way again, never look to have thy sinnes pardoned,
then he rend the Rocks, opened the sepulchres, and raised the dead, etc. Now unless thou take God in this Way again, never look to have thy Sins pardoned,
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if thou goest on in thy sinnes with a high hand.
if thou goest on in thy Sins with a high hand.
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It may be God will not be in the way of working of miracles, when thou art a dying;
It may be God will not be in the Way of working of Miracles, when thou art a dying;
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No, the Lord will shew salvation to no man but unto him that orders his conversation aright, Psal. 50. 23. thy life must be right,
No, the Lord will show salvation to no man but unto him that order his Conversation aright, Psalm 50. 23. thy life must be right,
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and all thy wayes must be upright, if thou mean to find mercie. But the Thief was converted, without ordering his wayes aright.
and all thy ways must be upright, if thou mean to find mercy. But the Thief was converted, without ordering his ways aright.
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I answer, one Swallow cannot make Spring, nor one fair day a harvest; One example cannot make a rule, one instance concludes nothing. This example breakes no square;
I answer, one Swallow cannot make Spring, nor one fair day a harvest; One Exampl cannot make a Rule, one instance concludes nothing. This Exampl breaks no square;
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but it is onely hee that lives uprightly, that shall see the salvation of God, and none else.
but it is only he that lives uprightly, that shall see the salvation of God, and none Else.
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And if thou dost mean to go to heaven, thou must go in the way that leads thither,
And if thou dost mean to go to heaven, thou must go in the Way that leads thither,
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and thou must do those things that are between thee and heaven:
and thou must do those things that Are between thee and heaven:
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there is but one way to heaven, and all that go to heaven must walk that way;
there is but one Way to heaven, and all that go to heaven must walk that Way;
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there is one faith, one newnesse of life, one kinde of regeneration, and God will have thee go all these over, he will have thee run through every Commandement;
there is one faith, one newness of life, one kind of regeneration, and God will have thee go all these over, he will have thee run through every Commandment;
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all that come to heaven must travell thither:
all that come to heaven must travel thither:
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therefore never beare thy self on this or that example, for 'tis a wonder of wonders, one of the miracles of Christs passion.
Therefore never bear thy self on this or that Exampl, for it's a wonder of wonders, one of the Miracles of Christ passion.
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I remember the story of an ancient Confessor which proved a worthy Christian, 300 years after the Apostles time:
I Remember the story of an ancient Confessor which proved a worthy Christian, 300 Years After the Apostles time:
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this man was an old man, and had been a Pagan all his dayes, and in his old age he hearkened after Christ,
this man was an old man, and had been a Pagan all his days, and in his old age he harkened After christ,
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and said he would be a Christian. Simplinus hearing him say so, would not believe him;
and said he would be a Christian. Simplinus hearing him say so, would not believe him;
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but when the Church saw him to be a Christian indeed, there was shouting and dancing for gladnesse,
but when the Church saw him to be a Christian indeed, there was shouting and dancing for gladness,
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and Psalmes were sung in every Church, Caius Marius Victorius is become a Christian:
and Psalms were sung in every Church, Caius Marius Victorius is become a Christian:
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this was written for a wonder, that he in his old age and in his gray haires should become a good Christian;
this was written for a wonder, that he in his old age and in his grey hairs should become a good Christian;
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so this is a great wonder, and an extraordinary example, that this Thiefe was converted.
so this is a great wonder, and an extraordinary Exampl, that this Thief was converted.
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Do you not think that there were a thousand thieves that at that time lived and dyed in their sins,
Do you not think that there were a thousand thieves that At that time lived and died in their Sins,
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and so were damned? Were there not many widows in the dayes of Eliah, and yet to none of them was he sent but to the widow of Sarepha? Were there not many Lepers in the dayes of Elisha? yet none of them were cleansed saving Naaman the Syrian.
and so were damned? Were there not many Widows in the days of Elijah, and yet to none of them was he sent but to the widow of Sarepha? Were there not many Lepers in the days of Elisha? yet none of them were cleansed Saving Naaman the Syrian.
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So there were many thousands at that time, and yet for all that we know they were all damned, only this one is excepted.
So there were many thousands At that time, and yet for all that we know they were all damned, only this one is excepted.
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Now, shall a man rush into a den of Lyons, because Daniel did escape? or will a man cast himself into a fiery furnace,
Now, shall a man rush into a den of Lyons, Because daniel did escape? or will a man cast himself into a fiery furnace,
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because the three Children were cast in and had no hurt? Shall a man venture to cast avvay his juels or his purse,
Because the three Children were cast in and had no hurt? Shall a man venture to cast away his Jewels or his purse,
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because one among a thousand did so, and found it again? No, no, these are wonders,
Because one among a thousand did so, and found it again? No, no, these Are wonders,
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and therefore beare not thy self on this, or the like example. The common rule is this, Live in sinne, and die in sinne;
and Therefore bear not thy self on this, or the like Exampl. The Common Rule is this, Live in sin, and die in sin;
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you that live in sinne now, shall then be damned in sinne for ever, if you repent not.
you that live in sin now, shall then be damned in sin for ever, if you Repent not.
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St. Paul knew well that this thief was converted;
Saint Paul knew well that this thief was converted;
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and yet he saith, Be not deceived, neither Drunkards, nor Fornicators, nor Theeves, &c. shall inherit the kingdom of God.
and yet he Says, Be not deceived, neither Drunkards, nor Fornicators, nor Thieves, etc. shall inherit the Kingdom of God.
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1 Cor. 6. 9, 10. St. Peter also knew that this thief was converted, yet saith he, If the righteous scarcely be saved? where shall the sinners and ungodly appeare? 2 Pet. 2. 9. St. Iames also knew this story, Jam. 5. 12. yet if we sweare, we may fall into condemnation.
1 Cor. 6. 9, 10. Saint Peter also knew that this thief was converted, yet Says he, If the righteous scarcely be saved? where shall the Sinners and ungodly appear? 2 Pet. 2. 9. Saint James also knew this story, Jam. 5. 12. yet if we swear, we may fallen into condemnation.
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This is a most sweet example, if by it we return unto God;
This is a most sweet Exampl, if by it we return unto God;
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but thou makest a damned use of it, if by it thou makest thy self secure in thy sinfull courses, hoping to be saved at the last, as this thief was.
but thou Makest a damned use of it, if by it thou Makest thy self secure in thy sinful courses, hoping to be saved At the last, as this thief was.
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Consider with your selves, wherefore are the commandments of God? are they, think you, to be disobeyed while men live,
Consider with your selves, Wherefore Are the Commandments of God? Are they, think you, to be disobeyed while men live,
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and then when men are dying, to cry God mercy? Again, why hath God given you Ministers to preach the Word of eternal life? Never to preach it to men till they are a dying? No, no, deceive not thy self;
and then when men Are dying, to cry God mercy? Again, why hath God given you Ministers to preach the Word of Eternal life? Never to preach it to men till they Are a dying? No, no, deceive not thy self;
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thou must hear Gods Ministers preach whilst thou art well. What, hath God given you dayes, that you should spend your lives in sin? No, no;
thou must hear God's Ministers preach while thou art well. What, hath God given you days, that you should spend your lives in since? No, no;
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saith God, I gave her time to repent, but she repented not, Rev. 2. 21. And this is the leason that God gives thee time; That thou mightest repent.
Says God, I gave her time to Repent, but she repented not, Rev. 2. 21. And this is the leason that God gives thee time; That thou Mightest Repent.
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The Lord could have sent thee to hell as soon as thou wast borne, but that in mercy he gives thee life and time to repent, that so thou mayest find forgivenesse with God,
The Lord could have sent thee to hell as soon as thou wast born, but that in mercy he gives thee life and time to Repent, that so thou Mayest find forgiveness with God,
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and chat thou mayest become a new creature, before thou go hence and be no more seen.
and chat thou Mayest become a new creature, before thou go hence and be no more seen.
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You that think to repent, resting on the example of this thief, take heed lest the Lord put you off:
You that think to Repent, resting on the Exampl of this thief, take heed lest the Lord put you off:
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therefore labour to obey whilst it is called to day, and make use of the Word whilst it is sounded in your eares,
Therefore labour to obey while it is called to day, and make use of the Word while it is sounded in your ears,
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before these things be hid from your eyes.
before these things be hid from your eyes.
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THE SOVERAIGNE VERTUE OF THE GOSPEL. In a SERMON
THE SOVEREIGN VERTUE OF THE GOSPEL. In a SERMON
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BY That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
BY That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
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THE Soveraigne Vertue OF THE GOSPEL.
THE Sovereign Virtue OF THE GOSPEL.
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PSAL. 147. 3. He healeth them that are broken in heart, and bindeth up their wounds.
PSALM 147. 3. He heals them that Are broken in heart, and binds up their wounds.
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HEre are two things contained in this Text: the Patients, and the Physitian. First, the Patients; the broken in heart.
Here Are two things contained in this Text: the Patients, and the physician. First, the Patients; the broken in heart.
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Secondly, the Physitian, Christ, it is he that healeth and bindeth up their wounds. The Patients here are felt and discerned to have two wounds or maladies; First, brokennesse in heart; Secondly, woundednesse: He binds up such.
Secondly, the physician, christ, it is he that heals and binds up their wounds. The Patients Here Are felt and discerned to have two wounds or maladies; First, brokenness in heart; Secondly, woundednesse: He binds up such.
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Brokennesse of heart presupposeth wholenesse of heart: Wholenesse of heart is twofold; either wholenesse of heart in sinne, or wholenesse of heart from sinne.
Brokenness of heart presupposeth wholeness of heart: Wholeness of heart is twofold; either wholeness of heart in sin, or wholeness of heart from sin.
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First, wholenesse of heart from sinne, is, when the heart is without sinne; and so the blessed Angels have whole hearts,
First, wholeness of heart from sin, is, when the heart is without sin; and so the blessed Angels have Whole hearts,
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and so Adam and Eve, and we in them before the fall, had whole hearts.
and so Adam and Eve, and we in them before the fallen, had Whole hearts.
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Secondly, wholenesse of heart in sinne; so the Devils have whole hearts, and all men since the fall from their conception, till their conversion, have whole hearts;
Secondly, wholeness of heart in sin; so the Devils have Whole hearts, and all men since the fallen from their conception, till their conversion, have Whole hearts;
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and these are they that our Saviour intends, The whole need not the physitian, but they that are sick.
and these Are they that our Saviour intends, The Whole need not the Physician, but they that Are sick.
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The hearts that are whole, need not the physitian, but they that are broken and sick.
The hearts that Are Whole, need not the Physician, but they that Are broken and sick.
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Sinne is in the godly, and they are sick of it; even as when poyson is in a man, it makes him sick;
Sin is in the godly, and they Are sick of it; even as when poison is in a man, it makes him sick;
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why? because the poyson is contrary unto him. But sinne is in the wicked, and they are not sick of it;
why? Because the poison is contrary unto him. But sin is in the wicked, and they Are not sick of it;
q-crq? c-acp dt n1 vbz j-jn p-acp pno31. p-acp n1 vbz p-acp dt j, cc pns32 vbr xx j pp-f pn31;
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as poyson is in a toad, and the toad is not sick, because a toad is of that nature which the poyson is;
as poison is in a toad, and the toad is not sick, Because a toad is of that nature which the poison is;
c-acp n1 vbz p-acp dt n1, cc dt n1 vbz xx j, c-acp dt n1 vbz pp-f cst n1 r-crq dt n1 vbz;
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1747
and therefore he needs not a physitian.
and Therefore he needs not a Physician.
cc av pns31 vvz xx dt n1.
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1748
Will a Physitian go to cure a Toad? surely no, he will rather kill it, he wilt not cure it.
Will a physician go to cure a Toad? surely no, he will rather kill it, he wilt not cure it.
n1 dt n1 vvb pc-acp vvi dt n1? av-j av-d, pns31 vmb av-c vvi pn31, pns31 j xx vvi pn31.
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1749
So, as long as a man is not sick at the heart of his sin, Christ will rather kill him than cure him.
So, as long as a man is not sick At the heart of his since, christ will rather kill him than cure him.
np1, c-acp av-j c-acp dt n1 vbz xx j p-acp dt n1 pp-f po31 n1, np1 vmb av-c vvi pno31 cs vvb pno31.
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1750
When a man sayes he is sick, and yet can sleep, eat, drink, and work,
When a man Says he is sick, and yet can sleep, eat, drink, and work,
c-crq dt n1 vvz pns31 vbz j, cc av vmb vvi, vvb, vvb, cc n1,
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1751
and look as well as ever he did, feels no pain, nor any thing to trouble him, what need hath this man of a physitian? So when a man lives in sinne,
and look as well as ever he did, feels no pain, nor any thing to trouble him, what need hath this man of a Physician? So when a man lives in sin,
cc vvb c-acp av c-acp av pns31 vdd, vvz dx n1, ccx d n1 pc-acp vvi pno31, r-crq n1 vhz d n1 pp-f dt n1? av c-crq dt n1 vvz p-acp n1,
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1752
yet never breaks his sleep for it, but mindes his pleasures, his profits, hath never the more pain nor anguish in his soule, he is soule-whole, and heart-whole, what need hath he of a Physitian? This is a man whole in his sins.
yet never breaks his sleep for it, but minds his pleasures, his profits, hath never the more pain nor anguish in his soul, he is soule-whole, and heart-whole, what need hath he of a physician? This is a man Whole in his Sins.
av av-x vvz po31 n1 p-acp pn31, cc-acp vvz po31 n2, po31 n2, vhz av-x dt av-dc n1 ccx n1 p-acp po31 n1, pns31 vbz j, cc j, r-crq n1 vhz pns31 pp-f dt n1? d vbz dt n1 j-jn p-acp po31 n2.
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1753
The wholenesse of the heart is called fallow-ground, Jer. 4. 4. for it is like an unbroken field, not tilled nor manured;
The wholeness of the heart is called Fallow-ground, Jer. 4. 4. for it is like an unbroken field, not tilled nor manured;
dt n1 pp-f dt n1 vbz vvn n1, np1 crd crd p-acp pn31 vbz av-j dt j n1, xx vvn ccx vvn;
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1754
there can be no harvest, because the ground doth lie fallow;
there can be no harvest, Because the ground does lie fallow;
pc-acp vmb vbi dx n1, c-acp dt n1 vdz vvi j;
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so there can be no harvest of grace in that man, whose heart is fallow and unbroken;
so there can be no harvest of grace in that man, whose heart is fallow and unbroken;
av pc-acp vmb vbi dx n1 pp-f vvb p-acp d n1, rg-crq n1 vbz j cc j;
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1756
and therefore to repent and to break the heart, in Scripture is called the putting of ones hand to the plough, Luke 9. 62. to plough up the fallow ground of the heart.
and Therefore to Repent and to break the heart, in Scripture is called the putting of ones hand to the plough, Lycia 9. 62. to plough up the fallow ground of the heart.
cc av pc-acp vvi cc pc-acp vvi dt n1, p-acp n1 vbz vvn dt vvg pp-f pig n1 p-acp dt n1, av crd crd p-acp n1 a-acp dt j n1 pp-f dt n1.
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1757
Brokennesse of heart may be considered two wayes; First, in relation to wholenesse of heart in sinne:
Brokenness of heart may be considered two ways; First, in Relation to wholeness of heart in sin:
n1 pp-f n1 vmb vbi vvn crd n2; ord, p-acp n1 p-acp n1 pp-f n1 p-acp n1:
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1758
so brokennesse of heart is not a maladie; but an inchoative cure of a desperate maladie.
so brokenness of heart is not a malady; but an inchoative cure of a desperate malady.
av n1 pp-f n1 vbz xx dt n1; cc-acp dt j-jn n1 pp-f dt j n1.
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1759
Secondly, in relation to wholenesse of heart from sinne; and so it is a maladie or sicknesse, and yet peculiar to one blood alone,
Secondly, in Relation to wholeness of heart from sin; and so it is a malady or sickness, and yet peculiar to one blood alone,
ord, p-acp n1 p-acp n1 pp-f n1 p-acp n1; cc av pn31 vbz dt n1 cc n1, cc av j p-acp crd n1 av-j,
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1760
namely Gods elect; for though the heart be whole, yet it is broken for its sins:
namely God's elect; for though the heart be Whole, yet it is broken for its Sins:
av npg1 vvb; c-acp cs dt n1 vbb j-jn, av pn31 vbz vvn p-acp po31 n2:
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1761
as a man that hath a barbed arrow shot into his side, and the arrow is pluckt out of the flesh,
as a man that hath a barbed arrow shot into his side, and the arrow is plucked out of the Flesh,
c-acp dt n1 cst vhz dt j-vvn n1 vvn p-acp po31 n1, cc dt n1 vbz vvn av pp-f dt n1,
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1762
yet the wound is not presently healed;
yet the wound is not presently healed;
av dt n1 vbz xx av-j vvn;
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1763
so sinne may be pluckt out of the heart, but the scar that was made with plucking it out, is not yet cured.
so sin may be plucked out of the heart, but the scar that was made with plucking it out, is not yet cured.
av n1 vmb vbi vvn av pp-f dt n1, cc-acp dt n1 cst vbds vvn p-acp vvg pn31 av, vbz xx av vvn.
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1764
The wounds that are yet under cure, are the plagues and troubles of conscience, the sighs and groanes of a hungering soule after grace, the stinging poyson that the blow hath left behind it; these are the wounds.
The wounds that Are yet under cure, Are the plagues and Troubles of conscience, the sighs and groans of a hungering soul After grace, the stinging poison that the blow hath left behind it; these Are the wounds.
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1765
Now the heart is broken three wayes.
Now the heart is broken three ways.
av dt n1 vbz vvn crd n2.
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1766
First, by the Law: as it breaks the heart of a thief to heare the sentence of the Law, that he must be hanged for his robbery;
First, by the Law: as it breaks the heart of a thief to hear the sentence of the Law, that he must be hanged for his robbery;
ord, p-acp dt n1: c-acp pn31 vvz dt n1 pp-f dt n1 pc-acp vvi dt n1 pp-f dt n1, cst pns31 vmb vbi vvn p-acp po31 n1;
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1767
so it breaks the heart of the soule, sensible to understand the sentence of the Law: Thou shalt not sin;
so it breaks the heart of the soul, sensible to understand the sentence of the Law: Thou shalt not sin;
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1768
if thou do, thou shalt be damned.
if thou do, thou shalt be damned.
cs pns21 vdb, pns21 vm2 vbi vvn.
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1769
If ever the heart come to be sensible of this sentence, Thou art a damned man, it is impossible to stand out under it, but it must break.
If ever the heart come to be sensible of this sentence, Thou art a damned man, it is impossible to stand out under it, but it must break.
cs av dt n1 vvb pc-acp vbi j pp-f d n1, pns21 vb2r dt j-vvn n1, pn31 vbz j pc-acp vvi av p-acp pn31, cc-acp pn31 vmb vvi.
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1770
Is not my word a hammer that breaks the rocks in peeces? Jer. 23. 29. that is, Is not my word, my Law a hammer? Can any rock-heart hold out and not be broken with the blowes of it? Indeed thus far a man may be broken, and yet be a reprobate;Is not my word a hammer that breaks the Rocks in Pieces? Jer. 23. 29. that is, Is not my word, my Law a hammer? Can any rock-heart hold out and not be broken with the blows of it? Indeed thus Far a man may be broken, and yet be a Reprobate;
vbz xx po11 n1 dt n1 cst vvz dt n2 p-acp n2? np1 crd crd cst vbz, vbz xx po11 n1, po11 n1 dt n1? vmb d n1 vvb av cc xx vbi vvn p-acp dt n2 pp-f pn31? np1 av av-j dt n1 vmb vbi vvn, cc av vbi dt n-jn;
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1771
for they shall be all thus broken in hell, and therefore this breaking is not enough.
for they shall be all thus broken in hell, and Therefore this breaking is not enough.
c-acp pns32 vmb vbi d av vvn p-acp n1, cc av d vvg vbz xx av-d.
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1772
Secondly, by the Gospel; for if ever the heart come to be sensible of its blow, it will break ail to shatters.
Secondly, by the Gospel; for if ever the heart come to be sensible of its blow, it will break ail to shatters.
ord, p-acp dt n1; c-acp cs av dt n1 vvb pc-acp vbi j pp-f po31 n1, pn31 vmb vvi vvi pc-acp vvz.
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1773
Rent your hearts, for the Lord is gracious, &c. Joel 2. 12. When all the shakes of Gods mercy come, they all cry, rent. Indeed the heart cannot stand out against them, if it once feel them:Rend your hearts, for the Lord is gracious, etc. Joel 2. 12. When all the shakes of God's mercy come, they all cry, rend. Indeed the heart cannot stand out against them, if it once feel them:
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1774
Beat thy soule upon the Gospel: if any way under heaven can break it, this is the way.
Beatrice thy soul upon the Gospel: if any Way under heaven can break it, this is the Way.
vvb po21 n1 p-acp dt n1: cs d n1 p-acp n1 vmb vvi pn31, d vbz dt n1.
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1775
Aristotle observes, that a hammer may easily break a hard stone against a soft bed;Aristotle observes, that a hammer may Easily break a hard stone against a soft Bed;
np1 vvz, cst dt n1 vmb av-j vvi dt j n1 p-acp dt j n1;
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1776
but if it be laid on an anvil, which will not give way underneath, strike it as hard as you will with the hammer on the top, the anvil underneath props it from breaking,
but if it be laid on an anvil, which will not give Way underneath, strike it as hard as you will with the hammer on the top, the anvil underneath props it from breaking,
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1777
or if it do break, it will not break into shatters; for the anvil below helps the stone to hang fast together:
or if it do break, it will not break into shatters; for the anvil below helps the stone to hang fast together:
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1778
but if you smite it against a soft bed, it breaks it all to shatters. So, smite thy soule upon the Gospel;
but if you smite it against a soft Bed, it breaks it all to shatters. So, smite thy soul upon the Gospel;
cc-acp cs pn22 vvb pn31 p-acp dt j n1, pn31 vvz pn31 d pc-acp vvz. np1, vvb po21 n1 p-acp dt n1;
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1779
preach the Law as much as you will, preach hell and damnation as much as you will, let that be the hammer;
preach the Law as much as you will, preach hell and damnation as much as you will, let that be the hammer;
vvb dt n1 c-acp d c-acp pn22 vmb, vvb n1 cc n1 p-acp d c-acp pn22 vmb, vvb cst vbb dt n1;
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1780
but then be sure lay thy soule on the Gospel, drive it to the Gospel, smite against this soft bed,
but then be sure lay thy soul on the Gospel, drive it to the Gospel, smite against this soft Bed,
cc-acp av vbi j vvb po21 n1 p-acp dt n1, vvb pn31 p-acp dt n1, vvb p-acp d j n1,
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1781
and then (if ever) it will break.
and then (if ever) it will break.
cc av (cs av) pn31 vmb vvi.
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1782
If you strike a stone against a hard anvil, though the parts thereof would fall asunder,
If you strike a stone against a hard anvil, though the parts thereof would fallen asunder,
cs pn22 vvb dt n1 p-acp dt j n1, cs dt n2 av vmd vvi av,
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1783
yet how can they flie off, when as the hard anvil will not give way? the hard anvil on the one side,
yet how can they fly off, when as the hard anvil will not give Way? the hard anvil on the one side,
av q-crq vmb pns32 vvi a-acp, c-crq c-acp dt j n1 vmb xx vvi n1? dt j n1 p-acp dt crd n1,
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1784
and the hard hammer on the other side, stop up its way from falling asunder, So, strike the soule with the blowes of Gods wrath as much as you will,
and the hard hammer on the other side, stop up its Way from falling asunder, So, strike the soul with the blows of God's wrath as much as you will,
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1785
and let it be upon the Law;
and let it be upon the Law;
cc vvb pn31 vbi p-acp dt n1;
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1786
alas whither should the Law open it self that it might break? the Law doth but fear it on the one side,
alas whither should the Law open it self that it might break? the Law does but Fear it on the one side,
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1787
and the wrath of God doth terrifie it on the other, yet all this while it is not broken;
and the wrath of God does terrify it on the other, yet all this while it is not broken;
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1788
the soule all this while knowes not what it shall doe:
the soul all this while knows not what it shall do:
dt n1 d d n1 vvz xx r-crq pn31 vmb vdi:
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1789
but smite it on the Gospel, and this, with the Law, rents it and breaks it indeed.
but smite it on the Gospel, and this, with the Law, rends it and breaks it indeed.
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1790
So Ioel he preached hell and damnation to the people of the Jews, and laid their hearts upon mercie,
So Joel he preached hell and damnation to the people of the jews, and laid their hearts upon mercy,
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1791
and then the hammer cries rent; for he is mercifull, &c. he laid them on the soft bed of the Gospel, and then he smites them.
and then the hammer cries rend; for he is merciful, etc. he laid them on the soft Bed of the Gospel, and then he smites them.
cc av dt n1 vvz vvn; c-acp pns31 vbz j, av pns31 vvd pno32 p-acp dt j n1 pp-f dt n1, cc av pns31 vvz pno32.
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1792
Thirdly, the heart is broken by the skill of the Minister in the handling of these two, the Law, and the Gospel:
Thirdly, the heart is broken by the skill of the Minister in the handling of these two, the Law, and the Gospel:
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1793
God furnisheth him with skill to presse the Law home, and gives him understanding how to put to the Gospel,
God furnisheth him with skill to press the Law home, and gives him understanding how to put to the Gospel,
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1794
and by this means doth God break up the heart:
and by this means does God break up the heart:
cc p-acp d n2 vdz np1 vvi a-acp dt n1:
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1795
For alas, though the Law be never so good a hammer, and although the Gospel be never so soft a bed,
For alas, though the Law be never so good a hammer, and although the Gospel be never so soft a Bed,
c-acp uh, cs dt n1 vbb av-x av j dt n1, cc cs dt n1 vbb av-x av j dt n1,
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1796
yet if the Minister lay not the soul upon it the heart will not break;
yet if the Minister lay not the soul upon it the heart will not break;
av cs dt n1 vvd xx dt n1 p-acp pn31 dt n1 vmb xx vvi;
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1797
he must fetch a full stroke with the Law, and he must set the full power of the Gospel at the back of the soul,
he must fetch a full stroke with the Law, and he must Set the full power of the Gospel At the back of the soul,
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1798
or else the heart will not break.
or Else the heart will not break.
cc av dt n1 vmb xx vvi.
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1799
It is a pretty observation of Aristotle, Lay (saith he) an axe upon a block,
It is a pretty observation of Aristotle, Lay (Says he) an axe upon a block,
pn31 vbz dt j n1 pp-f np1, vvd (vvz pns31) dt n1 p-acp dt n1,
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1800
and a great and mighty weight upon it, yet it will not enter into the block to cleave it;
and a great and mighty weight upon it, yet it will not enter into the block to cleave it;
cc dt j cc j n1 p-acp pn31, av pn31 vmb xx vvi p-acp dt n1 pc-acp vvi pn31;
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1801
but if you lift up the axe and fetch a full blow at the block, then it enters presently.
but if you lift up the axe and fetch a full blow At the block, then it enters presently.
cc-acp cs pn22 vvb a-acp dt n1 cc vvi dt j n1 p-acp dt n1, cs pn31 vvz av-j.
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1802
So if the Minister have not skill to fetch a dead blow at the heart, alas he may be long enough ere he break it;
So if the Minister have not skill to fetch a dead blow At the heart, alas he may be long enough ere he break it;
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1803
but let him fetch a full blow at the soule, then doth he break it, if ever.
but let him fetch a full blow At the soul, then does he break it, if ever.
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1804
I took unto me two staves, saith the Prophet, the one I called beauty, the other I called bands, and with these I fed the flock, Zach. 11. 7. There is the course of a true feeder of the flock, he feeds them with the Law and the Gospel; he takes his two staves,
I took unto me two staves, Says the Prophet, the one I called beauty, the other I called bans, and with these I fed the flock, Zach 11. 7. There is the course of a true feeder of the flock, he feeds them with the Law and the Gospel; he Takes his two staves,
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1805
and he layes about him, till the hearts of his hearers feel him:
and he lays about him, till the hearts of his hearers feel him:
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1806
and this is the way to feed them, and to break them off from their sins.
and this is the Way to feed them, and to break them off from their Sins.
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Thus you see the means that God useth to break your hearts. He healeth the broken in heart. Hence observe,
Thus you see the means that God uses to break your hearts. He heals the broken in heart. Hence observe,
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That Christ justifies and sanctifies. For that is the meaning.
That christ Justifies and Sanctifies. For that is the meaning.
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First, because God hath given Christ grace to practice for the sakes of the broken in heart;
First, Because God hath given christ grace to practice for the sakes of the broken in heart;
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1810
and therefore if this be his grace, to heal the broken-hearted, certainly he will heal them.
and Therefore if this be his grace, to heal the brokenhearted, Certainly he will heal them.
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1811
The spirit of the lord is upon me, &c. He hath sent me to heal the broken in heart, &c. Luk. 4. 18. If he be created master of this art,The Spirit of the lord is upon me, etc. He hath sent me to heal the broken in heart, etc. Luk. 4. 18. If he be created master of this art,
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1812
even for this purpose, to heale the broken in heart, he will verily heale them, and none but them.
even for this purpose, to heal the broken in heart, he will verily heal them, and none but them.
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1813
He is not like Hosander and Hippocrates, whose father appointed them both to be Physitians;
He is not like Hosanna and Hippocrates, whose father appointed them both to be Physicians;
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1814
he appointed his sonne Hippocrates to be a physitian of horses, yet he proved a physitian for men;
he appointed his son Hippocrates to be a Physician of Horses, yet he proved a Physician for men;
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1815
he appointed Hosander to be a physitian for men, and he proved a physitian for horses. He is not like these;
he appointed Hosanna to be a Physician for men, and he proved a Physician for Horses. He is not like these;
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1816
no, no, he will heale those whom he was appointed to heale:
no, no, he will heal those whom he was appointed to heal:
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1817
now God appointed him to heale thee that art broken in heart, and therefore without doubt he will do it.
now God appointed him to heal thee that art broken in heart, and Therefore without doubt he will do it.
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1818
2. Because Christ hath undertaken to do it. When a skilful Physitian hath undertaken a cure, he will surely do it:
2. Because christ hath undertaken to do it. When a skilful physician hath undertaken a cure, he will surely do it:
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1819
indeed sometimes a good physitian may fail, as Trajans physitian did, for he died under his hands;
indeed sometime a good Physician may fail, as Trajans Physician did, for he died under his hands;
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1820
on whose tomb this was written, Here lies Trajan the Emperour, that may thank his Physitian that he died.
on whose tomb this was written, Here lies Trajan the Emperor, that may thank his physician that he died.
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1821
But if Christ undertake it, thou maiest be sure of it, for he tels thee that art broken in heart, that he hath undertaken it, he hath felt thy pulse already Thus saith the high and holy one whose name is holy;
But if christ undertake it, thou Mayest be sure of it, for he tells thee that art broken in heart, that he hath undertaken it, he hath felt thy pulse already Thus Says the high and holy one whose name is holy;
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1822
I dwell in the high and holy place, and with him that if of an humble and broken spirit, &c. Isa. 57. 15. He doth not only undertake it,I dwell in the high and holy place, and with him that if of an humble and broken Spirit, etc. Isaiah 57. 15. He does not only undertake it,
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1823
but he saith he will go visit his sick patient;
but he Says he will go visit his sick patient;
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1824
he will come to thy bed-side, yea he will come and dwell with thee all the time of thy sicknes;
he will come to thy bedside, yea he will come and dwell with thee all the time of thy sickness;
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1825
thou shalt never want any thing, but he will be ready to help thee:
thou shalt never want any thing, but he will be ready to help thee:
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1826
thou needest not complain and say, Oh the Physitian is too far off, he will not come at me.
thou Needest not complain and say, O the physician is too Far off, he will not come At me.
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1827
I dwell in the high places indeed, saith God, but yet I will come and dwell with thee that art of an humble spirit.
I dwell in the high places indeed, Says God, but yet I will come and dwell with thee that art of an humble Spirit.
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1828
Thou needest not fear, saying, Will a man cure his enemies? I have been an enemy to Gods glory,
Thou Needest not Fear, saying, Will a man cure his enemies? I have been an enemy to God's glory,
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1829
and will he yet cure me? yea, saith Christ, if thou be broken in heart, he will bind thee up.
and will he yet cure me? yea, Says christ, if thou be broken in heart, he will bind thee up.
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1830
Thirdly, because this is Christs charge, and he will look to his own calling;
Thirdly, Because this is Christ charge, and he will look to his own calling;
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1831
To this man will I look, even to him that is of a broken heart, Isa. 66. 2. Mark;
To this man will I look, even to him that is of a broken heart, Isaiah 66. 2. Mark;
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1832
I will look to him, I will tend him and keep him.
I will look to him, I will tend him and keep him.
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1833
Neither needest thou feare thine own povertie, because thou hast not a Fee to give him;
Neither Needest thou Fear thine own poverty, Because thou hast not a Fee to give him;
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1834
for thou maiest come to him by way of begging, he will look to thee for nothing;
for thou Mayest come to him by Way of begging, he will look to thee for nothing;
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1835
For, to him will I look that is poor, &c. Fourthly, none but the broken in heart will take Physick of Christ.
For, to him will I look that is poor, etc. Fourthly, none but the broken in heart will take Physic of christ.
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1836
Now this is a Physitians desire, that his Patient would cast himselfe upon him; if he will not, the Physitian hath no desire to meddle with him.
Now this is a Physicians desire, that his Patient would cast himself upon him; if he will not, the physician hath no desire to meddle with him.
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1837
Now none but the broken in heart will take such Physick as Christ gives, and therefore he saith, to him will I look that is of a broken heart,
Now none but the broken in heart will take such Physic as christ gives, and Therefore he Says, to him will I look that is of a broken heart,
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1838
and trembles at my words, Esay 66. 2. When I bid him take such a purge saith God, he trembles, and he takes it.and trembles At my words, Isaiah 66. 2. When I bid him take such a purge Says God, he trembles, and he Takes it.
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1839
I bid him take such a bitter Potion, or such an untoothsome vomit, to feare him from sinne;
I bid him take such a bitter Potion, or such an untoothsome vomit, to Fear him from sin;
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1840
he trembles at my word, and he dares not but off with it: But when a soule doth not tremble, then the Physitian may say let him bloud;
he trembles At my word, and he dares not but off with it: But when a soul does not tremble, then the physician may say let him blood;
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1841
but he cares not for being let bloud;
but he Cares not for being let blood;
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1842
he cares not for corrosives, he cares not for his advise and counsell, he trembles not at his word;
he Cares not for corrosives, he Cares not for his Advice and counsel, he trembles not At his word;
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1843
Christ will never come at such a one;
christ will never come At such a one;
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1844
Christ bids thee follow such a diet as to watch, to pray, to fast, to mourne, &c. to keep in and to take heed to catechizing, grow not cold by being lukewarme, &c. If thou tremble at his word, well;
christ bids thee follow such a diet as to watch, to pray, to fast, to mourn, etc. to keep in and to take heed to catechizing, grow not cold by being lukewarm, etc. If thou tremble At his word, well;
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1845
If not, but that thou wilt go on in thy sinnes, and be damned for ever, then thank thine owne wilfulnesse.
If not, but that thou wilt go on in thy Sins, and be damned for ever, then thank thine own wilfulness.
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1846
But if thou beest broken in heart, Christ will assuredly heale thee.
But if thou Best broken in heart, christ will assuredly heal thee.
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1847
Suppose thou shouldeft come unto Christ, be his physick never so soveraign, and thou shouldst take it:
Suppose thou shouldeft come unto christ, be his physic never so sovereign, and thou Shouldst take it:
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1848
yet if thy heart be against it, the physick cannot work. Imagination or fancie is a great thing in the good or ill successe of physick.
yet if thy heart be against it, the physic cannot work. Imagination or fancy is a great thing in the good or ill success of physic.
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1849
If thou carpe at his precepts, as too strict, and except against his word as if it had an ounce of wormwood too much in it;
If thou carp At his Precepts, as too strict, and except against his word as if it had an ounce of wormwood too much in it;
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1850
If thy imaginations thus run against the physick, Christs physick will never cure thee; why so? thou art not broken in heart, to tremble at his word;
If thy Imaginations thus run against the physic, Christ physic will never cure thee; why so? thou art not broken in heart, to tremble At his word;
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1851
he will help thee without faile;
he will help thee without fail;
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1852
but then thou must tremble at his word, and take his directions, though he prescribe thee to eate thine owne dung, and drink thine owne pisse;
but then thou must tremble At his word, and take his directions, though he prescribe thee to eat thine own dung, and drink thine own piss;
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1853
take it I say what ever it be, and I will warrant thee health. But thou wilt reply, I have but a little faith.
take it I say what ever it be, and I will warrant thee health. But thou wilt reply, I have but a little faith.
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1854
I answer, so had Peter; O thou of little faith wherefore didst thou doubt? saith our Saviour, Matth. 14. 13. There is a little faith,
I answer, so had Peter; Oh thou of little faith Wherefore didst thou doubt? Says our Saviour, Matthew 14. 13. There is a little faith,
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1855
and there is a great faith;
and there is a great faith;
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1856
O woman great is thy faith, Matth. 15. 28. whether it be a little faith or a great faith,O woman great is thy faith, Matthew 15. 28. whither it be a little faith or a great faith,
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1857
so it bee true saving justifying faith, it is good physick, & it will assuredly cure thee.
so it be true Saving justifying faith, it is good physic, & it will assuredly cure thee.
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1858
It is not the quantity of faith that saves a man, but the quality of faith.
It is not the quantity of faith that saves a man, but the quality of faith.
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1859
True it is, a great quantity of faith, because it hath more of the quality, more of the truth, it heales more strongly and more steadily;
True it is, a great quantity of faith, Because it hath more of the quality, more of the truth, it heals more strongly and more steadily;
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1860
But faith whether it be great or small, so it be true, that doth the deed.
But faith whither it be great or small, so it be true, that does the deed.
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1861
Shall the Patient doubt of his recovery because of the small measure of physick that the Physitian gives him? The Physitian gives but a dram of such powder,
Shall the Patient doubt of his recovery Because of the small measure of physic that the physician gives him? The physician gives but a dram of such powder,
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1862
but perhaps the Patient would have a pound, when as it may be the state of his body will not bear it.
but perhaps the Patient would have a pound, when as it may be the state of his body will not bear it.
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1863
The Physitian observes his measures in prescribing so many ounces of this, so many scruples of that;
The physician observes his measures in prescribing so many ounces of this, so many scruples of that;
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1864
there lies his skill in giving the true measure;
there lies his skill in giving the true measure;
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1865
so there is a true measure of faith, Rom. 12. 3. one man hath so much,
so there is a true measure of faith, Rom. 12. 3. one man hath so much,
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1866
and another man hath not so much faith.
and Another man hath not so much faith.
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1867
Abraham had more faith then Lot; the reason is, because the stare of Lots soule would not beare so much as Abrahams. It is one of Hippocrates Amphorismes, Not too much at once. Abraham had more faith then Lot; the reason is, Because the stare of Lots soul would not bear so much as Abrahams. It is one of Hippocrates Amphorismes, Not too much At once.
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1868
A Physitian finds it dangerous sometimes to empty the body at once, or to fill it all at once,
A physician finds it dangerous sometime to empty the body At once, or to fill it all At once,
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1869
or to heat it or to coole it all at once; it is the safest way to give by little and little;
or to heat it or to cool it all At once; it is the Safest Way to give by little and little;
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1870
so God by little and little deales with thee; now he gives thee some faith, and then a little more.
so God by little and little deals with thee; now he gives thee Some faith, and then a little more.
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1871
O but my faith is smothered; how then can I expect to be healed? I answer, a man is sick, and Violets will cure him;
Oh but my faith is smothered; how then can I expect to be healed? I answer, a man is sick, and Violets will cure him;
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1872
now the Physitian makes a compound confection, so that the Violets doe not appeare, but onely in oyle;
now the physician makes a compound confection, so that the Violets do not appear, but only in oil;
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1873
Now, will the Patient thus argue, I cannot see one leafe of a Violet, no nor yet so much as colour,
Now, will the Patient thus argue, I cannot see one leaf of a Violet, no nor yet so much as colour,
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1874
therefore I will none of it, it will not heale me? So God gives many a soule unguentum fidei, an oyle of faith;
Therefore I will none of it, it will not heal me? So God gives many a soul Unguentum fidei, an oil of faith;
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1875
now it may be the soule cannot see one jot of faith in himselfe, yet he shall be cured because there is faith in a confection, a mixed faith though there be none in manifestation.
now it may be the soul cannot see one jot of faith in himself, yet he shall be cured Because there is faith in a confection, a mixed faith though there be none in manifestation.
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1876
Thou weepest, mournest, doubtest, and complainest, and thou canst not beleeve as thou saiest;
Thou Weepest, mournest, doubtest, and complainest, and thou Canst not believe as thou Sayest;
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1877
yet thou never givest over crying my God my God: well, here is faith in a confection, but it may be it is so compounded with other ingredients that thou canst not perceive it;
yet thou never givest over crying my God my God: well, Here is faith in a confection, but it may be it is so compounded with other ingredients that thou Canst not perceive it;
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1878
for you must know that there is faith so great that it breakes out into a flame,
for you must know that there is faith so great that it breaks out into a flame,
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1879
and there is faith which is so small that it does but smoak out a little;
and there is faith which is so small that it does but smoke out a little;
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1880
now whether thy faith be an inflamed faith or a smoaking faith, be of good comfort, thou shalt be healed.
now whither thy faith be an inflamed faith or a smoking faith, be of good Comfort, thou shalt be healed.
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1881
The bruised Reed shall not be broken, Mat. 12. 28.The Bruised Reed shall not be broken, Mathew 12. 28.
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1882
But I am broken all to shatters, and I have no faith at all, how then can I hope to be cured?
But I am broken all to shatters, and I have no faith At all, how then can I hope to be cured?
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1883
I answer, as thy heart may be broken, and yet be a right heart; so thy faith may be broken, and yet be a true faith:
I answer, as thy heart may be broken, and yet be a right heart; so thy faith may be broken, and yet be a true faith:
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1884
For it is sometimes bound up in the whole, some; times it is broken, and all to peeces;
For it is sometime bound up in the Whole, Some; times it is broken, and all to Pieces;
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1885
A man that is broken in heart, although he have not faith bound up together in one act,
A man that is broken in heart, although he have not faith bound up together in one act,
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1886
yet he hath it broken in sunder; never a part is missing, though no part closing one with another.
yet he hath it broken in sunder; never a part is missing, though no part closing one with Another.
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1887
The one whole act of faith is this, I beleeue that God is my God in Christ.
The one Whole act of faith is this, I believe that God is my God in christ.
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1888
Indeed it may be thou hast not this faith in the whole, but if thou beest broken in heart, thou hast this whole broken in peeces.
Indeed it may be thou hast not this faith in the Whole, but if thou Best broken in heart, thou hast this Whole broken in Pieces.
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1889
First, thou beleevest that God is a God, there is one peece.
First, thou Believest that God is a God, there is one piece.
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1890
Secondly, thou beleevest that to whomsoever God is a God unto, it is only in Christ.
Secondly, thou Believest that to whomsoever God is a God unto, it is only in christ.
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1891
Thirdly, thou beleevest that he that truly repents, may say say that God is his God in Christ.
Thirdly, thou Believest that he that truly repents, may say say that God is his God in christ.
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1892
Fourthly, thou beleevest that repentance is a true hatred of sinne as it is sinne.
Fourthly, thou Believest that Repentance is a true hatred of sin as it is sin.
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1893
Fifthly, thou beleevest, and thy conscience tels thee it is so indeed that thou hatest sinne, not only as it is able to damn thee,
Fifthly, thou Believest, and thy conscience tells thee it is so indeed that thou Hatest sin, not only as it is able to damn thee,
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1894
but also as it is sin, and dishonourable to God; now these are the parts of faith in the whole.
but also as it is since, and dishonourable to God; now these Are the parts of faith in the Whole.
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1895
Thou hast all the parts of the whole, though thou hast not these parts in the whole.
Thou hast all the parts of the Whole, though thou hast not these parts in the Whole.
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1896
Well then, thou hast all the parts of true faith; as thou canst not deny if thou beest broken in heart.
Well then, thou hast all the parts of true faith; as thou Canst not deny if thou Best broken in heart.
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1897
Totum non dissert realiter a partibus simul sumptis. All the parts and the whole doe not differ really, sayes the Philosopher;Totum non dissert realiter a partibus simul sumptis. All the parts and the Whole doe not differ really, Says the Philosopher;
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1898
he that hath three groats, cannot complaine hee wants a shilling;
he that hath three groats, cannot complain he Wants a shilling;
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1899
he that hath ruffe and stock and string, can he be farre to seek for a band? so then if thou have faith in the parts on this fashion, it is certaine thou hast faith in the whole,
he that hath ruff and stock and string, can he be Far to seek for a band? so then if thou have faith in the parts on this fashion, it is certain thou hast faith in the Whole,
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1900
though it appeare not yet to be whole. Aristotle asketh this question, whether the parts be before the whole or no;
though it appear not yet to be Whole. Aristotle asks this question, whither the parts be before the Whole or no;
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1901
as for example, whether a man or a finger be first. I will not stand here to determine this question;
as for Exampl, whither a man or a finger be First. I will not stand Here to determine this question;
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1902
but this is certaine, that the whole is a relative thing, spoken in relation to its parts,
but this is certain, that the Whole is a relative thing, spoken in Relation to its parts,
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1903
& it is like the relation begins in the whole;
& it is like the Relation begins in the Whole;
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1904
for first, we say that a whole is that which consists of parts, and then the parts are they that make up the whole,
for First, we say that a Whole is that which consists of parts, and then the parts Are they that make up the Whole,
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1905
and therefore if thou verily beleevest in part, thou verily beleevest indeed.
and Therefore if thou verily Believest in part, thou verily Believest indeed.
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1906
Thus David was a beleever in part, my very soule saith he is consumed with grief Psal. 31. 9. my strength faileth me because of mine iniquity, &c. verse 10. I am forgotten as a dead man, &c. verse 12. he was a vessell of election,
Thus David was a believer in part, my very soul Says he is consumed with grief Psalm 31. 9. my strength Faileth me Because of mine iniquity, etc. verse 10. I am forgotten as a dead man, etc. verse 12. he was a vessel of election,
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1907
but yet you may see he was a broken vessell;
but yet you may see he was a broken vessel;
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1908
he could not beleeve in the whole, for he was afraid that God had cast him out of his mind,
he could not believe in the Whole, for he was afraid that God had cast him out of his mind,
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1909
like a dead and an undone man; neverthelesse he was a beleever in part, he was Gods broken vessell.
like a dead and an undone man; nevertheless he was a believer in part, he was God's broken vessel.
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1910
But I am sure I have no faith, I goe whyning and crying up and down, I look upon my sins with horror, I look upon Christ with horror, not a minume of faith that I have,
But I am sure I have no faith, I go whining and crying up and down, I look upon my Sins with horror, I look upon christ with horror, not a minume of faith that I have,
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1911
how then can I be healed?
how then can I be healed?
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1912
Hast thou a grounded resolution to seek after God come what can come of it? Dost thou desire and long to be united with Christ? Then let me tell thee, suppose thou hast no faith yet in being, yet thou hast something to secure thee from wrath;
Hast thou a grounded resolution to seek After God come what can come of it? Dost thou desire and long to be united with christ? Then let me tell thee, suppose thou hast no faith yet in being, yet thou hast something to secure thee from wrath;
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1913
there is difference between Fides creditura and Fides credens, between faith about to beleeve, and faith that doth already beleeve.
there is difference between Fides creditura and Fides credens, between faith about to believe, and faith that does already believe.
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1914
It is belief believing that saves a man: But belief about to believe, cures a man from being a reprobate.It is belief believing that saves a man: But belief about to believe, cures a man from being a Reprobate.
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1915
Though the fruit in the wombe be not yet quickened with reasonable soule, yet it growes in the wombe, feeds in the wombe,
Though the fruit in the womb be not yet quickened with reasonable soul, yet it grows in the womb, feeds in the womb,
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1916
and yet it hath no other life in it then may bee in a beast;
and yet it hath no other life in it then may be in a beast;
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1917
yet because it is in fieri a man, the Mother complaines not saying Oh I am afraid I have a beast in my wombe;
yet Because it is in fieri a man, the Mother complains not saying O I am afraid I have a beast in my womb;
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1918
no, she will wait Gods leisnre to quicken it; it is secure enough from being a beast;
no, she will wait God's leisnre to quicken it; it is secure enough from being a beast;
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1919
for it hath such dispositions as will not long be without the soule of a man in the same,
for it hath such dispositions as will not long be without the soul of a man in the same,
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1920
though as yet there be nothing in it, but what may be in a beast;
though as yet there be nothing in it, but what may be in a beast;
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1921
But yet the Mother is secured because she is perswaded shee beares a babe in her wombe.
But yet the Mother is secured Because she is persuaded she bears a babe in her womb.
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1922
So many poor soules are too hasty to censure themselves;
So many poor Souls Are too hasty to censure themselves;
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1923
for grant thou hast no faith as yet, yet if thou beest broken in heart, thou art about to have faith; only let the word have his full work on thee,
for grant thou hast no faith as yet, yet if thou Best broken in heart, thou art about to have faith; only let the word have his full work on thee,
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1924
unto which thou must diligently attend, and then this fides in fieri will be quickly fides in factum esse. Thus the blind man in the Gospell was about to beleeve before he beleeved;
unto which thou must diligently attend, and then this fides in fieri will be quickly fides in factum esse. Thus the blind man in the Gospel was about to believe before he believed;
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1925
he had a time of a fieri of faith; he was no beleever this time; for he had as yet no faith; neither was hee an unbeleever;
he had a time of a fieri of faith; he was no believer this time; for he had as yet no faith; neither was he an unbeliever;
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1926
for he was about to beleeve.
for he was about to believe.
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1927
Dost thou beleeeve on the Son of God? saith Christ John 9. 35. he answered, who is hee Lord that I might beleeve on him? verse 39. Beleeve? yea that I would with all my heart, who is he,Dost thou beleeeve on the Son of God? Says christ John 9. 35. he answered, who is he Lord that I might believe on him? verse 39. Believe? yea that I would with all my heart, who is he,
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1928
and where is hee that I might beleeve? I have been hated for his names sake, I have been cast out of the Synagogue for his sake;
and where is he that I might believe? I have been hated for his names sake, I have been cast out of the Synagogue for his sake;
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(23) body_of_sermon (DIV2)
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1929
Lord thou knowest I would beleeve on him;
Lord thou Knowest I would believe on him;
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(23) body_of_sermon (DIV2)
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Image 108
1930
but who is hee and where is hee? and he is vanished away from me; I have sought him; but I cannot find him.
but who is he and where is he? and he is vanished away from me; I have sought him; but I cannot find him.
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(23) body_of_sermon (DIV2)
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Image 108
1931
Then Christ told him, I am hee that now talketh with thee; and then he beleeved;
Then christ told him, I am he that now talketh with thee; and then he believed;
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(23) body_of_sermon (DIV2)
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Image 108
1932
and Saint Chrystome observs that this blind man was about to beleeve, before he did desire it in his soule;
and Saint Chrysostom observs that this blind man was about to believe, before he did desire it in his soul;
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(23) body_of_sermon (DIV2)
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1933
and so it may be it is now with thee;
and so it may be it is now with thee;
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(23) body_of_sermon (DIV2)
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Image 108
1934
dost thou beleeve in Christ? who is hee? saiest thou, where shall I find that Christ is in me that I may beleeve in him? I weep and hunger, and I thirst after Christ;
dost thou believe in christ? who is he? Sayest thou, where shall I find that christ is in me that I may believe in him? I weep and hunger, and I thirst After christ;
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(23) body_of_sermon (DIV2)
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Image 108
1935
but who and where is hee? I have sought him in the word; but I find him not;
but who and where is he? I have sought him in the word; but I find him not;
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Image 108
1936
I have sought him in prayer and in all other his ordinances; but I find him not;
I have sought him in prayer and in all other his ordinances; but I find him not;
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Image 108
1937
I would beleeve with all my heart if I could find him. Thus the soule may be about to beleeve, though it doe not already beleeve;
I would believe with all my heart if I could find him. Thus the soul may be about to believe, though it do not already believe;
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367
Image 108
1938
hast thou gotten this same about to beleeve? be not thou dismayed, the plaister is come; and it will heal thee.
hast thou got this same about to believe? be not thou dismayed, the plaster is come; and it will heal thee.
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(23) body_of_sermon (DIV2)
367
Image 108
1939
Conceive these words aright I beseech you; a speech is not as it is taken, I mean only the broken in heart;
Conceive these words aright I beseech you; a speech is not as it is taken, I mean only the broken in heart;
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Image 108
1940
for otherwise a man may be about to beleeve, yet never beleeve; about to be healed of his sins, yet never be healed.
for otherwise a man may be about to believe, yet never believe; about to be healed of his Sins, yet never be healed.
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Image 108
1941
Even like the wretch that Zophar speakes of, who shall be about to fill his belly,
Even like the wretch that Zophar speaks of, who shall be about to fill his belly,
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Image 108
1942
and not be able to fill it, Job 20. 23.
and not be able to fill it, Job 20. 23.
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368
Image 108
1943
There is a twofold about to bee; First, either such a thing as is about to bee, and that is the nature of it,
There is a twofold about to be; First, either such a thing as is about to be, and that is the nature of it,
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Image 108
1944
and it will never be otherwise; but still only about to bee.
and it will never be otherwise; but still only about to be.
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Image 108
1945
Secondly, or els such a thing as is about to be, and that is the progresse of it,
Secondly, or Else such a thing as is about to be, and that is the progress of it,
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Image 108
1946
and not to rest there, bun at the last to bee indeed. Fear you then, all you that are vain, and as yet in your sins;
and not to rest there, bun At the last to be indeed. fear you then, all you that Are vain, and as yet in your Sins;
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(23) body_of_sermon (DIV2)
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Image 108
1947
you are about to beleeve, and that is the nature of your faith; it is only about to beleeve;
you Are about to believe, and that is the nature of your faith; it is only about to believe;
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Image 108
1948
like the officers of the next yeare, who are about to be officers and yet are not.
like the Officers of the next year, who Are about to be Officers and yet Are not.
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Image 108
1949
Beloved, never look to bee healed, if you be not broken in heart; It may be thou art broken from some of thy sins;
beloved, never look to be healed, if you be not broken in heart; It may be thou art broken from Some of thy Sins;
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Image 108
1950
but if thou be not broken from them all, it is nothing; and thou caust not be healed.
but if thou be not broken from them all, it is nothing; and thou caused not be healed.
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Image 108
1951
Alas thou maist be broken in some sence, and yet never be healed.
Alas thou Mayest be broken in Some sense, and yet never be healed.
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Image 108
1952
There is a double breaking, saith Aristotle, either breaking into great parts, as wood is broken into logs;
There is a double breaking, Says Aristotle, either breaking into great parts, as wood is broken into logs;
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Image 108
1953
or breaking into small parts, as a stone is broken into powder;
or breaking into small parts, as a stone is broken into powder;
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Image 108
1954
it may bee thy stony heart is broken, but it is only into lesser stones, thou art fallen from greater sins to lesser, from bouzing and company keeping, to drinking and sipping;
it may be thy stony heart is broken, but it is only into lesser stones, thou art fallen from greater Sins to lesser, from bouzing and company keeping, to drinking and sipping;
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Image 108
1955
from playing and gaming on the Sabbath, to talking of worldly affaires on the Sabbath; from praying not at all, to pray coldly.
from playing and gaming on the Sabbath, to talking of worldly affairs on the Sabbath; from praying not At all, to pray coldly.
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Image 108
1956
Alas, alas thou hast a hard heart still;
Alas, alas thou hast a hard heart still;
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Image 108
1957
when a great stone is broken into lesser stones, the lesser stone is as hard as the great stone;
when a great stone is broken into lesser stones, the lesser stone is as hard as the great stone;
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Image 108
1958
thy heart must bee broken to powder, if ever God heale thee.
thy heart must be broken to powder, if ever God heal thee.
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Image 108
1959
First, because Physick wil never cure a man, unlesse it may enter and run into the veines;
First, Because Physic will never cure a man, unless it may enter and run into the Veins;
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Image 108
1960
and when it is entred into the body, and diffused up and down through all the diseased parts thereof, then it cures;
and when it is entered into the body, and diffused up and down through all the diseased parts thereof, then it cures;
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Image 108
1961
now if thy heart be not broken, the Physick cannot enter;
now if thy heart be not broken, the Physic cannot enter;
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Image 108
1962
give a purgation to a stone, it may moysten the outside, but it cannot soake in, to soften the stone;
give a purgation to a stone, it may moisten the outside, but it cannot soak in, to soften the stone;
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(23) body_of_sermon (DIV2)
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Image 108
1963
why, because the stone is close;
why, Because the stone is close;
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Image 108
1964
but if the stone were broken into powder, then it would soake even into the heart of the stone.
but if the stone were broken into powder, then it would soak even into the heart of the stone.
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Image 108
1965
God opened the heart of Lydia, and then the word entred.
God opened the heart of Lydia, and then the word entered.
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(23) body_of_sermon (DIV2)
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Image 108
1966
Acts 16. 14. Brethren, you have been under the hands of Christs Physitians ever since you were borne;Acts 16. 14. Brothers, you have been under the hands of Christ Physicians ever since you were born;
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(23) body_of_sermon (DIV2)
372
Image 108
1967
but where is the heart that is broken? all the Physick is lost, the word hath no entrance, it hath skinned the wound; and seared the outside indeed;
but where is the heart that is broken? all the Physic is lost, the word hath no Entrance, it hath skinned the wound; and seared thee outside indeed;
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Image 108
1968
but the hardnesse of the heart is not cured.
but the hardness of the heart is not cured.
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Image 108
1969
How long have you been under Physick for the curing of your earthlinesse and vanity? how long have you lien by it for your anger and malice, &c. under the means,
How long have you been under Physic for the curing of your earthliness and vanity? how long have you lain by it for your anger and malice, etc. under the means,
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(23) body_of_sermon (DIV2)
372
Image 108
1970
yet never the neerer? whose hearts are broken? I feare the Physick doth not soake, it comes no neerer then the outside.
yet never the nearer? whose hearts Are broken? I Fear the Physic does not soak, it comes not nearer then the outside.
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Image 108
1971
The Lord is nigh unto them that are of a broken heart Psal. 34. 18. why? because their hearts are open and broken,
The Lord is High unto them that Are of a broken heart Psalm 34. 18. why? Because their hearts Are open and broken,
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Image 108
1972
and Christ and his word comes neere, yea so neere that it toucheth them to the quick;
and christ and his word comes near, yea so near that it touches them to the quick;
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372
Image 108
1973
But if yee be not broken in heart, no Balme, no Physick can come neare enough to cure you.
But if ye be not broken in heart, no Balm, no Physic can come near enough to cure you.
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372
Image 108
1974
Secondly, thou canst never be cured unlesse Christ cure thee; now Christ will never take thee in hand till thou be broken in heart.
Secondly, thou Canst never be cured unless christ cure thee; now christ will never take thee in hand till thou be broken in heart.
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Image 108
1975
A Physitian will not meddle with a desperate cure, such a one who is not capable of Physick.
A physician will not meddle with a desperate cure, such a one who is not capable of Physic.
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Image 108
1976
Let not any Physitian saith Hippocrates set upon a fruitlesse cure.
Let not any physician Says Hippocrates Set upon a fruitless cure.
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Image 108
1977
Now it is fruitles to give thee any Physick it is fruitlesse to poure grace into thee,
Now it is fruitless to give thee any Physic it is fruitless to pour grace into thee,
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373
Image 108
1978
or to vouchsafe pardon to thee; this Physick will never heal thee so long as thou art not broken in heart;
or to vouchsafe pardon to thee; this Physic will never heal thee so long as thou art not broken in heart;
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Image 108
1979
and therefore Christ scorns to take thee in hand. True it is if thou wert broken in heart, God would not despise thee;
and Therefore christ scorns to take thee in hand. True it is if thou Wertenberg broken in heart, God would not despise thee;
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373
Image 108
1980
for the sacrifice of God is a broken spirit;
for the sacrifice of God is a broken Spirit;
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373
Image 108
1981
so saith the Psalmist, A broken and a contrite heart O God shalt thou not despise, Psal. 51. 17. so then if thy heart be not yet broken it is yet incurable.
so Says the Psalmist, A broken and a contrite heart Oh God shalt thou not despise, Psalm 51. 17. so then if thy heart be not yet broken it is yet incurable.
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373
Image 108
1982
Indeed if we consider Christs absolute power, no heart is uncurable; for he can heale it what ever it bee, for all is at his command.
Indeed if we Consider Christ absolute power, no heart is uncurable; for he can heal it what ever it be, for all is At his command.
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1983
But God doth not go according to his absolute power, but according to his expression and meaning of, and in his word;
But God does not go according to his absolute power, but according to his expression and meaning of, and in his word;
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1984
now the method that God sets down in his word, is thus; first the heart must be broken and then it must or way be healed;
now the method that God sets down in his word, is thus; First the heart must be broken and then it must or Way be healed;
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Image 108
1985
so then so long as thou art not broken in heart, thou art incurable.
so then so long as thou art not broken in heart, thou art incurable.
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(23) body_of_sermon (DIV2)
373
Image 108
1986
Thirdly, suppose Christ should begin to heal thee, thou being not broken in heart, wilt alwayes be taking off the plaister before thou be cured;
Thirdly, suppose christ should begin to heal thee, thou being not broken in heart, wilt always be taking off the plaster before thou be cured;
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Image 108
1987
sometimes God terrifies thee with the law, and then thou pullest off that plaister;
sometime God terrifies thee with the law, and then thou pullest off that plaster;
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Image 108
1988
Even like unto a dainty Dame, who having taken physick, and feeling it begin to wamble in her stomack, puts a feather in her throat to cause her to vomit it up before it have its full working.
Even like unto a dainty Dame, who having taken physic, and feeling it begin to wamble in her stomach, puts a feather in her throat to cause her to vomit it up before it have its full working.
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Image 108
1989
And thus many take hopes and comforts and promises before the set time. In some physick, a quarter of an houres difference may cost one his life;
And thus many take hope's and comforts and promises before the Set time. In Some physic, a quarter of an hours difference may cost one his life;
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Image 108
1990
when a man is to be cut of the stone and he bee bound hand and foot,
when a man is to be Cut of the stone and he be bound hand and foot,
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375
Image 108
1991
yet if he doe but stirre or struggle before the Chirurgion hath quite done with him, it is a thousand to one but he dies for it;
yet if he do but stir or struggle before the Chirurgeon hath quite done with him, it is a thousand to one but he die for it;
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(23) body_of_sermon (DIV2)
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1992
so they in the second Psalme had a stone in the heart;
so they in the second Psalm had a stone in the heart;
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1993
Christ would have cut them for the stone, but they would not be bound, they would not endure their cutting, no let us break his bonds asunder,
christ would have Cut them for the stone, but they would not be bound, they would not endure their cutting, no let us break his bonds asunder,
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1994
and cast away his cords from us, Psal. 2. 3. men cannot be smitten at a Sermon,
and cast away his cords from us, Psalm 2. 3. men cannot be smitten At a Sermon,
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1995
but oh they must presently have comfort;
but o they must presently have Comfort;
cc-acp uh pns32 vmb av-j vhi n1;
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1996
as soon as once the physick beginnes to make the head to ake, and the stomack to be sick,
as soon as once the physic begins to make the head to ache, and the stomach to be sick,
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1997
and the man to be exceeding ill, it is a signe that the physick doth now begin to worke; but if this man should devise how to vomit it up,
and the man to be exceeding ill, it is a Signen that the physic does now begin to work; but if this man should devise how to vomit it up,
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1998
or to glister it out, he looseth all the benefit of the physick;
or to glister it out, he loses all the benefit of the physic;
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1999
keep this plaister on as long as thou canst, if ever thou meane to be healed.
keep this plaster on as long as thou Canst, if ever thou mean to be healed.
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2000
If the wound be throughly whole, the plaister will fall away of it self.
If the wound be thoroughly Whole, the plaster will fallen away of it self.
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(23) body_of_sermon (DIV2)
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2001
Should a man have never so good a plaister and should every foot be taking it off, it would never do him any good.
Should a man have never so good a plaster and should every foot be taking it off, it would never do him any good.
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2002
If God have shot an arrow into thy heart, bind the plaister to the sore,
If God have shot an arrow into thy heart, bind the plaster to the soar,
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2003
and let it there rest till the malignity of the sore and venom of the wound be put out.
and let it there rest till the malignity of the soar and venom of the wound be put out.
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2004
But if thou be not broken in heart, it is in vain to minister or to say any thing unto thee,
But if thou be not broken in heart, it is in vain to minister or to say any thing unto thee,
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2005
because thou wilt not abide the physick within thee, nor suffer the gripes that thou must suffer if ever thou be healed. And therefore all you that are broken in heart, in any measure or manner, be of good cheer, the Lord will heal you;
Because thou wilt not abide the physic within thee, nor suffer the gripes that thou must suffer if ever thou be healed. And Therefore all you that Are broken in heart, in any measure or manner, be of good cheer, the Lord will heal you;
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2006
he health the broken in heart. See here these particulars. First, for the seasonablenesse of it, when it is a seasonable time to be healed,
he health the broken in heart. See Here these particulars. First, for the seasonableness of it, when it is a seasonable time to be healed,
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2007
and that is when the heart is in need, and it is in need when it is broken;
and that is when the heart is in need, and it is in need when it is broken;
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2008
as a man is in need of meat, when hee is hungry; so a man is in need of meat, when hee is broken in heart:
as a man is in need of meat, when he is hungry; so a man is in need of meat, when he is broken in heart:
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2009
God will give thee that which thou needest, and that in due season sayes Augustine. In an acceptable time have I heard thee, Esay 49. 8. God lookes when it will be most seasonable to give grace, and then he gives it;
God will give thee that which thou Needest, and that in due season Says Augustine. In an acceptable time have I herd thee, Isaiah 49. 8. God looks when it will be most seasonable to give grace, and then he gives it;
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2010
therefore wait, never complaine of Gods delaying his hand; if he do, it is but for a better season;
Therefore wait, never complain of God's delaying his hand; if he do, it is but for a better season;
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(23) body_of_sermon (DIV2)
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2011
I have need of healing already sayest thou;
I have need of healing already Sayest thou;
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2012
but if God do nor yet heal thee, then thou must know it is not yet seasonable, and the more need thou art in, the better welcome is help when it commeth.
but if God do nor yet heal thee, then thou must know it is not yet seasonable, and the more need thou art in, the better welcome is help when it comes.
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2013
Secondly, when it is most profitable for thee; when he is broken in heart, it will do him good to be healed;
Secondly, when it is most profitable for thee; when he is broken in heart, it will do him good to be healed;
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2014
but if God should heale thee before, it would hurt thee;
but if God should heal thee before, it would hurt thee;
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2015
when the Corrosive hath wrought out his worke, then it is good to have a Cordiall; now the Cordiall will help the man;
when the Corrosive hath wrought out his work, then it is good to have a Cordial; now the Cordial will help the man;
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2016
but if the Physitian should give him a Cordiall first, it would helpe the disease, and endamage the man.
but if the physician should give him a Cordial First, it would help the disease, and endamage the man.
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2017
Comfortable Cordials before the time have bin the damnation of many soules. Oh thou wouldst fain have comfort for thy soule;
Comfortable Cordials before the time have been the damnation of many Souls. O thou Wouldst fain have Comfort for thy soul;
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2018
what? before the Corrosive hath eaten out the sin? thou wishest thine own poyson;
what? before the Corrosive hath eaten out the since? thou wishest thine own poison;
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2019
If God let thee wait for thy healing, understand that he doth it for thy good;
If God let thee wait for thy healing, understand that he does it for thy good;
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2020
only let his Corrosives work their full course, and then he will heal thee.
only let his Corrosives work their full course, and then he will heal thee.
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(23) body_of_sermon (DIV2)
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2021
Wait on the Lord saith David Psal. 27. 14. give not over waiting how long so ever it be,
Wait on the Lord Says David Psalm 27. 14. give not over waiting how long so ever it be,
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2022
and he will heal thee assuredly when it shall be best for thee.
and he will heal thee assuredly when it shall be best for thee.
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2023
Thirdly, in puncto, euen just in the very nick of thy brokennesse in heart will his healing come.
Thirdly, in puncto, even just in the very neck of thy brokenness in heart will his healing come.
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2024
It is well observed that the word in the originall is put in the participle indifferent to any time,
It is well observed that the word in the original is put in the participle indifferent to any time,
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2025
whether past, present or to come, he doth not set down any time, because he will doe it punctually, just at the pinch,
whither past, present or to come, he does not Set down any time, Because he will do it punctually, just At the pinch,
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2026
when thou art broken in heart;
when thou art broken in heart;
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2027
Oh then if thou be not yet healed, know then that thou art not yet come to this punctum; but when thou art come to it, then thou shalt be healed.
O then if thou be not yet healed, know then that thou art not yet come to this punctum; but when thou art come to it, then thou shalt be healed.
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2028
What if thou dost lie under the heavy and frowning hand of God? doe not shake it off,
What if thou dost lie under the heavy and frowning hand of God? do not shake it off,
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2029
but kisse that rod, & humble thy self the more:
but kiss that rod, & humble thy self the more:
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2030
Sometimes God lets a broken heart shake off his hand a little too soon, sometimes again he will not let them.
Sometime God lets a broken heart shake off his hand a little too soon, sometime again he will not let them.
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2031
David would faine have shaken it off; but he could not; God would not let him.David would feign have shaken it off; but he could not; God would not let him.
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2032
Lord rebuke me not in thine anger, saith hee, &c. Psal. 38. 1, 2. How did he know that Gods arrowes stuck in him fast? It seemes that he had been pulling at them;
Lord rebuke me not in thine anger, Says he, etc. Psalm 38. 1, 2. How did he know that God's arrows stuck in him fast? It seems that he had been pulling At them;
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2033
he would faine have had them out, he would have been comforted all on the suddaine, but he could not; God would not let him.
he would feign have had them out, he would have been comforted all on the sudden, but he could not; God would not let him.
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2034
Lord rebuke me not (sayes he) in thine indignation, &c. Rebuke meas much as thou wilt,
Lord rebuke me not (Says he) in thine Indignation, etc. Rebuke meas much as thou wilt,
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2035
but let it not be in thine indignation; chasten me as much as thou wilt, but let it not be in thy heavy displeasure.
but let it not be in thine Indignation; chasten me as much as thou wilt, but let it not be in thy heavy displeasure.
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2036
Oh pluck out thine arrowes, take off thy hand; I pluck at them, but they stick fast;
O pluck out thine arrows, take off thy hand; I pluck At them, but they stick fast;
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(23) body_of_sermon (DIV2)
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2037
I shake and rub to get off thy hand, but it presseth me so sore that I cannot get it off.
I shake and rub to get off thy hand, but it Presseth me so soar that I cannot get it off.
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2038
Beloved, it is necessary that some while Gods own people should bleed under Gods wrath; for by this means the corruption of sin is purged out.
beloved, it is necessary that Some while God's own people should bleed under God's wrath; for by this means the corruption of since is purged out.
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2039
Thus you see in some God will not let them shake off his hand;
Thus you see in Some God will not let them shake off his hand;
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2040
others, if they will needs have it off, they shall, that they may afterwards see their own folly.
Others, if they will needs have it off, they shall, that they may afterwards see their own folly.
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2041
Thus many a poor childe of God, in conflict of conscience and sense of Gods wrathfull displeasure, scrapes comfort too soon,
Thus many a poor child of God, in conflict of conscience and sense of God's wrathful displeasure, scrapes Comfort too soon,
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2042
and God lets them take it before he gives it:
and God lets them take it before he gives it:
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2043
he would have had them first throughly cured, but they were loth to be humbling their soules so long:
he would have had them First thoroughly cured, but they were loath to be humbling their Souls so long:
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2044
but see the event of it, the sore is only skinned over, and at the last the wound it breaks forth afresh,
but see the event of it, the soar is only skinned over, and At the last the wound it breaks forth afresh,
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2045
and then it may be they lie seven years together and get no comfort, yea sometimes twenty yeares,
and then it may be they lie seven Years together and get no Comfort, yea sometime twenty Years,
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2046
yea, I have known some that have lived so thirty yeares. Now they may thank their own folly;
yea, I have known Some that have lived so thirty Years. Now they may thank their own folly;
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2047
for if they would have been ruled by Christ, and been humbled all together at the first;
for if they would have been ruled by christ, and been humbled all together At the First;
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(23) body_of_sermon (DIV2)
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2048
they might have escaped this scouring;
they might have escaped this scouring;
pns32 vmd vhi vvn d n-vvg;
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2049
but now they repent it every veine in their hearts, and can hardly claw it off untill death.
but now they Repent it every vein in their hearts, and can hardly claw it off until death.
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2050
I call these the children of God, because they have lyen a long while under Gods hand,
I call these the children of God, Because they have lyen a long while under God's hand,
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2051
and yet stil cry after God, it is a signe they are his children; for Gods children are many times in affliction a long while;
and yet still cry After God, it is a Signen they Are his children; for God's children Are many times in affliction a long while;
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2052
see it in Job, &c. Neither can I belive, but that all those that lie sundry yeares on this fashion still crying after God, are the children of God;
see it in Job, etc. Neither can I believe, but that all those that lie sundry Years on this fashion still crying After God, Are the children of God;
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2053
or at the least, it is so to be hoped: for if they were reprobates, and had shaken off Gods hand, pluckt out his arrows,
or At the least, it is so to be hoped: for if they were Reprobates, and had shaken off God's hand, plucked out his arrows,
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and scraped after comfort, he would either let them fall into a perpetuall fools-paradise of presumption or security,
and scraped After Comfort, he would either let them fallen into a perpetual fools-paradise of presumption or security,
cc vvn p-acp n1, pns31 vmd av-d vvi pno32 vvi p-acp dt j n1 pp-f n1 cc n1,
(23) body_of_sermon (DIV2)
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or else let them moulder away in despaire, not caring to seek after God in the means at all.
or Else let them moulder away in despair, not caring to seek After God in the means At all.
cc av vvb pno32 vvi av p-acp n1, xx vvg pc-acp vvi p-acp np1 p-acp dt n2 p-acp d.
(23) body_of_sermon (DIV2)
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And therefore, beloved, pluck not out Gods arrowes too soon: I speak net to all, for some will not pluck them out when they should;
And Therefore, Beloved, pluck not out God's arrows too soon: I speak net to all, for Some will not pluck them out when they should;
cc av, j-vvn, vvb xx av n2 n2 av av: pns11 vvb n1 p-acp d, c-acp d vmb xx vvi pno32 av c-crq pns32 vmd;
(23) body_of_sermon (DIV2)
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but I speak to all such as are over-hastie for to get Cordials before the Corrosive have had his full working.
but I speak to all such as Are overhasty for to get Cordials before the Corrosive have had his full working.
cc-acp pns11 vvb p-acp d d c-acp vbr j c-acp pc-acp vvi n2 p-acp dt j-jn vhb vhn po31 j n-vvg.
(23) body_of_sermon (DIV2)
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If men be never so little humbled, reformed, or wrought upon, presently they think they be in very good case:
If men be never so little humbled, reformed, or wrought upon, presently they think they be in very good case:
cs n2 vbb av-x av av-j vvn, vvn, cc vvn p-acp, av-j pns32 vvb pns32 vbb p-acp av j n1:
(23) body_of_sermon (DIV2)
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the very Heathen could say, we are commonly deceived with seeming vertue and grace;
the very Heathen could say, we Are commonly deceived with seeming virtue and grace;
dt j j-jn vmd vvi, pns12 vbr av-j vvn p-acp j-vvg n1 cc n1;
(23) body_of_sermon (DIV2)
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and hence it is that wicked men are humbled by halves, They think, they are throughly humbled,
and hence it is that wicked men Are humbled by halves, They think, they Are thoroughly humbled,
cc av pn31 vbz cst j n2 vbr vvn p-acp n2-jn, pns32 vvb, pns32 vbr av-j vvn,
(23) body_of_sermon (DIV2)
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when their hearts are broken by halves; they think they are broken in heart.
when their hearts Are broken by halves; they think they Are broken in heart.
c-crq po32 n2 vbr vvn p-acp n2-jn; pns32 vvb pns32 vbr vvn p-acp n1.
(23) body_of_sermon (DIV2)
379
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And as a stick that is half in the water, and half above the water, seems to be broken or bent in the middest;
And as a stick that is half in the water, and half above the water, seems to be broken or bent in the midst;
cc c-acp dt n1 cst vbz j-jn p-acp dt n1, cc j-jn p-acp dt n1, vvz pc-acp vbi vvn cc vvn p-acp dt n1;
(23) body_of_sermon (DIV2)
379
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so these men when they are half in their sinnes, and half out, seem to themselvs to be broken-hearted:
so these men when they Are half in their Sins, and half out, seem to themselves to be brokenhearted:
av d n2 c-crq pns32 vbr j-jn p-acp po32 n2, cc av-jn av, vvb p-acp px32 pc-acp vbi j:
(23) body_of_sermon (DIV2)
379
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But if the stick were either al in the water, or al out, would appeare as it is:
But if the stick were either all in the water, or all out, would appear as it is:
cc-acp cs dt n1 vbdr d d p-acp dt n1, cc d av, vmd vvi c-acp pn31 vbz:
(23) body_of_sermon (DIV2)
379
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it seemes to be broken, when as it is not:
it seems to be broken, when as it is not:
pn31 vvz pc-acp vbi vvn, c-crq c-acp pn31 vbz xx:
(23) body_of_sermon (DIV2)
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so, many being half in their sinnes, and half out, seem to be broken-hearted, when indeed they are not.
so, many being half in their Sins, and half out, seem to be brokenhearted, when indeed they Are not.
av, d vbg j-jn p-acp po32 n2, cc av-jn av, vvb pc-acp vbi j, c-crq av pns32 vbr xx.
(23) body_of_sermon (DIV2)
379
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But (beloved) before I can give you the healing here in, this Text, it is good reason that I examine you whether you be broken in heart, or no.
But (Beloved) before I can give you the healing Here in, this Text, it is good reason that I examine you whither you be broken in heart, or no.
p-acp (vvn) c-acp pns11 vmb vvi pn22 dt vvg av p-acp, d n1, pn31 vbz j n1 cst pns11 vvb pn22 cs pn22 vbb vvn p-acp n1, cc uh-dx.
(23) body_of_sermon (DIV2)
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Prognostica praecedunt Therapeuticen, sayes Argastus; Prognostiques, and telling the signes and symptomes of the disease, are before the healing of the disease.Prognostica praecedunt Therapeuticen, Says Argastus; Prognostiques, and telling the Signs and symptoms of the disease, Are before the healing of the disease.
fw-la fw-la np1, vvz np1; n1, cc vvg dt n2 cc n2 pp-f dt n1, vbr p-acp dt n-vvg pp-f dt n1.
(23) body_of_sermon (DIV2)
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When we believe a thing to be so, we have a proverb to say ' tis a signe 'tis so.
When we believe a thing to be so, we have a proverb to say ' this a Signen it's so.
c-crq pns12 vvb dt n1 pc-acp vbi av, pns12 vhb dt n1 pc-acp vvi ' pn31|vbz dt n1 pn31|vbz av.
(23) body_of_sermon (DIV2)
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Doest thou say thou art broken in heart? 'Tis a signe 'tis so, thy carriage is so mortified;
Dost thou say thou art broken in heart? It's a Signen it's so, thy carriage is so mortified;
vd2 pns21 vvi pns21 vb2r vvn p-acp n1? pn31|vbz dt n1 pn31|vbz av, po21 n1 vbz av vvn;
(23) body_of_sermon (DIV2)
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A signe tis so, thy communication is so heavenly;
A Signen this so, thy communication is so heavenly;
dt n1 pn31|vbz av, po21 n1 vbz av j;
(23) body_of_sermon (DIV2)
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A sign tis so, thy companions are so holy &c. If a man cannot cast thy water on this fashion, thou art not broken in heart.
A Signen this so, thy Sodales Are so holy etc. If a man cannot cast thy water on this fashion, thou art not broken in heart.
dt n1 pn31|vbz av, po21 n2 vbr av j av cs dt n1 vmbx vvi po21 n1 p-acp d n1, pns21 vb2r xx vvn p-acp n1.
(23) body_of_sermon (DIV2)
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And therefore Signa tibi dicam, &c. I will help thee with the signs and sumptomes of a broken heart, that so thou maiest examine thy selfe.
And Therefore Signs tibi dicam, etc. I will help thee with the Signs and sumptomes of a broken heart, that so thou Mayest examine thy self.
cc av np1 fw-la fw-la, av pns11 vmb vvi pno21 p-acp dt n2 cc n2 pp-f dt j-vvn n1, cst av pns21 vm2 vvi po21 n1.
(23) body_of_sermon (DIV2)
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The signes I reduce to these two heads. First, a breaking from sin, as a rotten member is broken from the body;
The Signs I reduce to these two Heads. First, a breaking from since, as a rotten member is broken from the body;
dt n2 pns11 vvb p-acp d crd n2. ord, dt vvg p-acp n1, p-acp dt j-vvn n1 vbz vvn p-acp dt n1;
(23) body_of_sermon (DIV2)
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so that the heart is then said to be broken indeed, when it is broken off from sin.
so that the heart is then said to be broken indeed, when it is broken off from since.
av cst dt n1 vbz av vvn pc-acp vbi vvn av, c-crq pn31 vbz vvn a-acp p-acp n1.
(23) body_of_sermon (DIV2)
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Secondly, a breaking in it selfe, so that the heart is said to be broken when it is broken with sorrow and selfe-denyall,
Secondly, a breaking in it self, so that the heart is said to be broken when it is broken with sorrow and self-denial,
ord, dt vvg p-acp pn31 n1, av cst dt n1 vbz vvn pc-acp vbi vvn c-crq pn31 vbz vvn p-acp n1 cc n1,
(23) body_of_sermon (DIV2)
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so that nothing can peice it up againe, but the favour of God.
so that nothing can piece it up again, but the favour of God.
av cst pix vmb n1 pn31 a-acp av, cc-acp dt n1 pp-f np1.
(23) body_of_sermon (DIV2)
383
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These two made up a broken heart, and therefore they shall be the heads of examination.
These two made up a broken heart, and Therefore they shall be the Heads of examination.
np1 crd vvn a-acp dt j-vvn n1, cc av pns32 vmb vbi dt n2 pp-f n1.
(23) body_of_sermon (DIV2)
383
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First, then doe thy sins goe thick away from thee? when the cold is once broken, wee use to say,
First, then do thy Sins go thick away from thee? when the cold is once broken, we use to say,
ord, av vdb po21 n2 vvb j av p-acp pno21? c-crq dt j-jn vbz a-acp vvn, pns12 vvb pc-acp vvi,
(23) body_of_sermon (DIV2)
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now it is going away, not in the rhume as before, but in thick fleam.
now it is going away, not in the rhume as before, but in thick fleam.
av pn31 vbz vvg av, xx p-acp dt n1 c-acp a-acp, cc-acp p-acp j n1.
(23) body_of_sermon (DIV2)
384
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If thou be broken in heart, then thy pride, thy earthlinesse, thy selfe-love, thy deadnesse to good duties,
If thou be broken in heart, then thy pride, thy earthliness, thy Self-love, thy deadness to good duties,
cs pns21 vbb vvn p-acp n1, cs po21 n1, po21 n1, po21 n1, po21 n1 p-acp j n2,
(23) body_of_sermon (DIV2)
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and all thy sins go thick from thee.
and all thy Sins go thick from thee.
cc d po21 n2 vvb j p-acp pno21.
(23) body_of_sermon (DIV2)
384
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It may be thou hast some poares in thy heart, and thy sins fall away from thee in the rhume,
It may be thou hast Some poares in thy heart, and thy Sins fallen away from thee in the rhume,
pn31 vmb vbi pns21 vh2 d zz p-acp po21 n1, cc po21 n2 vvb av p-acp pno21 p-acp dt n1,
(23) body_of_sermon (DIV2)
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but if they goe not away from thee in thick fleame, the cold of thy frozen heart is not yet broken.
but if they go not away from thee in thick flame, the cold of thy frozen heart is not yet broken.
cc-acp cs pns32 vvb xx av p-acp pno21 p-acp j n1, dt n-jn pp-f po21 j-vvn n1 vbz xx av vvn.
(23) body_of_sermon (DIV2)
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The sins of Zacheus were injustice and oppression, &c. but as soone as ever he was broken in heart, these sins went away thick from him, not dropping as if he were loth they should part but in great flakes, Zacheus stood (sayes the text) and said unto the Lord,
The Sins of Zacchaeus were injustice and oppression, etc. but as soon as ever he was broken in heart, these Sins went away thick from him, not dropping as if he were loath they should part but in great flakes, Zacchaeus stood (Says the text) and said unto the Lord,
dt n2 pp-f np1 vbdr n1 cc n1, av cc-acp c-acp av c-acp av pns31 vbds vvn p-acp n1, d n2 vvd av j p-acp pno31, xx vvg c-acp cs pns31 vbdr j pns32 vmd vvi cc-acp p-acp j n2, np1 vvd (vvz dt n1) cc vvd p-acp dt n1,
(23) body_of_sermon (DIV2)
384
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behold half of my goods I given unto the poor, &c. Luke 19. 8. see how his sins went away; every word voids thick fleam. First, he stood;behold half of my goods I given unto the poor, etc. Lycia 19. 8. see how his Sins went away; every word voids thick fleam. First, he stood;
vvb av-jn pp-f po11 n2-j pns11 vvn p-acp dt j, av av crd crd vvi c-crq po31 n2 vvd av; d n1 vvz j n1. ord, pns31 vvd;
(23) body_of_sermon (DIV2)
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before he clymed and gazed after Christ, but being broken in heart, he stood ready prest to doe what soever Christ would command him.
before he climb and gazed After christ, but being broken in heart, he stood ready pressed to do what soever christ would command him.
c-acp pns31 vvb cc vvd p-acp np1, cc-acp vbg vvn p-acp n1, pns31 vvd av-j vvn pc-acp vdi r-crq av np1 vmd vvi pno31.
(23) body_of_sermon (DIV2)
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Secondly, he said unto Christ; before Christ might have said unto him what he would;
Secondly, he said unto christ; before christ might have said unto him what he would;
ord, pns31 vvd p-acp np1; p-acp np1 vmd vhi vvn p-acp pno31 r-crq pns31 vmd;
(23) body_of_sermon (DIV2)
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what cared hee? but now that he is broken in heart, here is hardly a word that Christ said unto him of any such matter yet he said to Christ.
what cared he? but now that he is broken in heart, Here is hardly a word that christ said unto him of any such matter yet he said to christ.
r-crq vvd pns31? cc-acp av cst pns31 vbz vvn p-acp n1, av vbz av dt n1 cst np1 vvd p-acp pno31 pp-f d d n1 av pns31 vvd p-acp np1.
(23) body_of_sermon (DIV2)
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Thirdly, Behold before his behold was carnall, hee did what he did to be seen of men,
Thirdly, Behold before his behold was carnal, he did what he did to be seen of men,
ord, vvb p-acp po31 vvi vbds j, pns31 vdd r-crq pns31 vdd p-acp vbi vvn pp-f n2,
(23) body_of_sermon (DIV2)
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if ever he gave ought, he loved that men should behold, but now all his care was that Christ would behold it.
if ever he gave ought, he loved that men should behold, but now all his care was that christ would behold it.
cs av pns31 vvd pi, pns31 vvd d n2 vmd vvi, cc-acp av d po31 n1 vbds d np1 vmd vvi pn31.
(23) body_of_sermon (DIV2)
386
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Fourthly, I give. Before hee thought, I will give was enough, I will give when I dy, I will build hospitals when I am dead;
Fourthly, I give. Before he Thought, I will give was enough, I will give when I die, I will built hospitals when I am dead;
ord, pns11 vvb. c-acp pns31 vvd, pns11 vmb vvb vbds av-d, pns11 vmb vvi c-crq pns11 vvb, pns11 vmb vvi n2 c-crq pns11 vbm j;
(23) body_of_sermon (DIV2)
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but now that he is broken in heart he gives it forth-with. Fifthly, the halfe of my goods;
but now that he is broken in heart he gives it forthwith. Fifthly, the half of my goods;
cc-acp av cst pns31 vbz vvn p-acp n1 pns31 vvz pn31 av. ord, dt n-jn pp-f po11 n2-j;
(23) body_of_sermon (DIV2)
387
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before he counted a penny or a farthing to a poore body, a great matter, a great dole,
before he counted a penny or a farthing to a poor body, a great matter, a great dole,
c-acp pns31 vvd dt n1 cc dt n1 p-acp dt j n1, dt j n1, dt j n1,
(23) body_of_sermon (DIV2)
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if given now and then; but now that he is broken in heart, the halfe and not only of the superfluitie, but also of Esaus very substance and goods,
if given now and then; but now that he is broken in heart, the half and not only of the superfluity, but also of Esaus very substance and goods,
cs vvn av cc av; p-acp av cst pns31 vbz vvn p-acp n1, dt j-jn cc xx av-j pp-f dt n1, p-acp av pp-f npg1 av n1 cc n2-j,
(23) body_of_sermon (DIV2)
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as it is in the originall, I give to the poor, not as men commonly doe, light come, light goe;
as it is in the original, I give to the poor, not as men commonly do, Light come, Light go;
c-acp pn31 vbz p-acp dt n-jn, pns11 vvb p-acp dt j, xx p-acp n2 av-j vdb, n1 vvb, n1 vvb;
(23) body_of_sermon (DIV2)
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it may be they feast their rich neighbours, but hee gives halfe his substance to the poor Saints of God.
it may be they feast their rich neighbours, but he gives half his substance to the poor Saints of God.
pn31 vmb vbi pns32 vvi po32 j n2, cc-acp pns31 vvz av-jn po31 n1 p-acp dt j n2 pp-f np1.
(23) body_of_sermon (DIV2)
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Sixthly, And if I have taken any thing wrongfully, though it were not much;
Sixthly, And if I have taken any thing wrongfully, though it were not much;
j, cc cs pns11 vhb vvn d n1 av-j, c-acp pn31 vbdr xx av-d;
(23) body_of_sermon (DIV2)
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If I have taken any thing, though not from the rich and great ones, but from any, rich or poore, young or old, stranger or not stranger, no matter who; if I have taken any thing from any man by false accusation, not only against Law where the Law binds me to restitution,If I have taken any thing, though not from the rich and great ones, but from any, rich or poor, young or old, stranger or not stranger, no matter who; if I have taken any thing from any man by false accusation, not only against Law where the Law binds me to restitution,
cs pns11 vhb vvn d n1, c-acp xx p-acp dt j cc j pi2, cc-acp p-acp d, j cc j, j cc j, n1 cc xx n1, dx n1 r-crq; cs pns11 vhb vvn d n1 p-acp d n1 p-acp j n1, xx av-j p-acp n1 c-crq dt n1 vvz pno11 p-acp n1,
(23) body_of_sermon (DIV2)
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but if I have taken any thing by forged cavillation, though the Law will boulster me out, yet I restore him;
but if I have taken any thing by forged cavillation, though the Law will bolster me out, yet I restore him;
cc-acp cs pns11 vhb vvn d n1 p-acp vvn n1, cs dt n1 vmb vvi pno11 av, av pns11 vvb pno31;
(23) body_of_sermon (DIV2)
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he did not say, I give him, as many will do, calling that which should properly be called restitution for wrong, a gift I give, say they; he sayes not so;
he did not say, I give him, as many will do, calling that which should properly be called restitution for wrong, a gift I give, say they; he Says not so;
pns31 vdd xx vvi, pns11 vvb pno31, p-acp d vmb vdi, vvg d r-crq vmd av-j vbi vvn n1 p-acp n-jn, dt n1 pns11 vvb, vvb pno32; pns31 vvz xx av;
(23) body_of_sermon (DIV2)
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but he casteth off the thought of a gift, and doth what he doth by way of restitution.
but he Cast off the Thought of a gift, and does what he does by Way of restitution.
cc-acp pns31 vvz a-acp dt n1 pp-f dt n1, cc vdz r-crq pns31 vdz p-acp n1 pp-f n1.
(23) body_of_sermon (DIV2)
389
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Seventhly, If I have taken any thing; before he could swallow down the known wrongs that he did;
Seventhly, If I have taken any thing; before he could swallow down the known wrongs that he did;
crd, cs pns11 vhb vvn d n1; p-acp pns31 vmd vvi a-acp dt vvn n2-jn cst pns31 vdd;
(23) body_of_sermon (DIV2)
390
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but now that he is broken in heart, he makes a mends for the wrongs which peradventure he did not, to be sure,
but now that he is broken in heart, he makes a mends for the wrongs which Peradventure he did not, to be sure,
cc-acp av cst pns31 vbz vvn p-acp n1, pns31 vvz dt n2 p-acp dt n2-jn r-crq av pns31 vdd xx, pc-acp vbi j,
(23) body_of_sermon (DIV2)
390
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If I have taken, I restore, his restitution goes absolute; although his wrongs goe upon ifs, I restore him saies he;
If I have taken, I restore, his restitution Goes absolute; although his wrongs go upon ifs, I restore him Says he;
cs pns11 vhb vvn, pns11 vvi, po31 n1 vvz j; cs po31 n2-jn vvi p-acp n2-cs, pns11 vvb pno31 vvz pns31;
(23) body_of_sermon (DIV2)
390
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and that not nigardly or scantly, or no more the needs must, but four-fold ▪ Thus he reasons;
and that not niggardly or scantly, or no more the needs must, but fourfold ▪ Thus he Reasons;
cc cst xx j cc av-j, cc dx av-dc dt av vmb, cc-acp n1 ▪ av pns31 vvz;
(23) body_of_sermon (DIV2)
390
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now he is broken in heart; his sins go thick away from him. The text but even now called him little Zacheus, before he had seen Christ;
now he is broken in heart; his Sins go thick away from him. The text but even now called him little Zacchaeus, before he had seen christ;
av pns31 vbz vvn p-acp n1; po31 n2 vvb j av p-acp pno31. dt n1 cc-acp av av vvn pno31 j np1, c-acp pns31 vhd vvn np1;
(23) body_of_sermon (DIV2)
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merito adhuc pusillus quia nondum viderat Christum. merito Adhoc Pusillus quia Nondum viderat Christ.
fw-la fw-la fw-la fw-la fw-la fw-la np1.
(23) body_of_sermon (DIV2)
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Iustly might he be said to be little Zacheus, because then he had not seen Christ;
Justly might he be said to be little Zacchaeus, Because then he had not seen christ;
av-j vmd pns31 vbi vvn pc-acp vbi j np1, c-acp cs pns31 vhd xx vvn np1;
(23) body_of_sermon (DIV2)
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but as soon as ever hee had seen Christ whom he had wronged by these wrongs;
but as soon as ever he had seen christ whom he had wronged by these wrongs;
cc-acp c-acp av c-acp av pns31 vhd vvn np1 r-crq pns31 vhd vvn p-acp d n2-jn;
(23) body_of_sermon (DIV2)
391
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as soon as ever he was broken in heart, he became a great repenter, his sins ran thick away from him.
as soon as ever he was broken in heart, he became a great repenter, his Sins ran thick away from him.
c-acp av c-acp av pns31 vbds vvn p-acp n1, pns31 vvd dt j n1, po31 n2 vvd av-j av p-acp pno31.
(23) body_of_sermon (DIV2)
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As soon as the boyle is broken out comes the matter; As soon as the vein is broken, out comes the blood;
As soon as the boil is broken out comes the matter; As soon as the vein is broken, out comes the blood;
p-acp av c-acp dt vvi vbz vvn av vvz dt n1; c-acp av c-acp dt n1 vbz vvn, av vvz dt n1;
(23) body_of_sermon (DIV2)
391
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true it is adrop of blood may come though the veine be not broken;
true it is adrop of blood may come though the vein be not broken;
j pn31 vbz n1 pp-f n1 vmb vvi cs dt n1 vbb xx vvn;
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if the finger be but rac'd a few drops may come, but if the veine be once broken, out comes the blood thick and threesold;
if the finger be but raced a few drops may come, but if the vein be once broken, out comes the blood thick and Threshold;
cs dt n1 vbb cc-acp vvd dt d n2 vmb vvi, cc-acp cs dt n1 vbb a-acp vvn, av vvz dt n1 j cc j;
(23) body_of_sermon (DIV2)
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If thou dost but prop off thy sins now and then, thy hear was never broken; for if thou wast once broken in heart, thy reformation would come apace, thy repentance and thy amendement would come thick and threefold;
If thou dost but prop off thy Sins now and then, thy hear was never broken; for if thou wast once broken in heart, thy Reformation would come apace, thy Repentance and thy amendment would come thick and threefold;
cs pns21 vd2 p-acp vvi a-acp po21 n2 av cc av, po21 vvb vbds av-x vvn; c-acp cs pns21 vbd2s a-acp vvn p-acp n1, po21 n1 vmd vvi av, po21 n1 cc po21 n1 vmd vvi j cc j;
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but if we preach and exhort, and yet see but thin reformation in thee, as a sight or so, thou was never yet broken in heart:
but if we preach and exhort, and yet see but thin Reformation in thee, as a sighed or so, thou was never yet broken in heart:
cc-acp cs pns12 vvb cc vvi, cc av vvb p-acp j n1 p-acp pno21, c-acp dt n1 cc av, pns21 vbds av-x av j-vvn p-acp n1:
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if thy heart be yet full of thy self-love, full of thy pride, lusts, &c. if thy affections bee yet full of earthly desires, worldly delights, vaine hopes, carnall feares;
if thy heart be yet full of thy Self-love, full of thy pride, Lustiest, etc. if thy affections be yet full of earthly Desires, worldly delights, vain hope's, carnal fears;
cs po21 n1 vbb av j pp-f po21 n1, j pp-f po21 n1, n2, av cs po21 n2 vbb av j pp-f j n2, j n2, j n2, j n2;
(23) body_of_sermon (DIV2)
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if thy backe be yet full of thy garish and humerous apparell, thy heart is not yet broken; why? because the filthy matter runs not out.
if thy back be yet full of thy garish and humorous apparel, thy heart is not yet broken; why? Because the filthy matter runs not out.
cs po21 n1 vbi av j pp-f po21 j cc j n1, po21 n1 vbz xx av vvn; c-crq? c-acp dt j n1 vvz xx av.
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Zacheus when he was broken in heart, his corruptions ran out apace; both his unreadinesse to good duties,Zacchaeus when he was broken in heart, his corruptions ran out apace; both his unreadiness to good duties,
np1 c-crq pns31 vbds vvn p-acp n1, po31 n2 vvd av av; d po31 n1 p-acp j n2,
(23) body_of_sermon (DIV2)
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and his deadnesse and dulnesse to holy duties: Christ need not say much unto him; for he said unto Christ;
and his deadness and dulness to holy duties: christ need not say much unto him; for he said unto christ;
cc po31 n1 cc n1 p-acp j n2: np1 vvb xx vvi d p-acp pno31; c-acp pns31 vvd p-acp np1;
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his desire of the credit of the world ran out, for he gave the halfe of his goods to the poore;
his desire of the credit of the world ran out, for he gave the half of his goods to the poor;
po31 n1 pp-f dt n1 pp-f dt n1 vvd av, c-acp pns31 vvd dt n-jn pp-f po31 n2-j p-acp dt j;
(23) body_of_sermon (DIV2)
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his backwardnesse and delaying ran out;
his backwardness and delaying ran out;
po31 n1 cc vvg vvd av;
(23) body_of_sermon (DIV2)
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for he made present dispatch, I give, his very secret and unknowen iniquities ran out, if I have taken, &c. All his sins ran thick away from him.
for he made present dispatch, I give, his very secret and unknown iniquities ran out, if I have taken, etc. All his Sins ran thick away from him.
c-acp pns31 vvd j n1, pns11 vvb, po31 j j-jn cc j n2 vvd av, cs pns11 vhb vvn, av av-d po31 n2 vvd av-j av p-acp pno31.
(23) body_of_sermon (DIV2)
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why? because a broken heart can hold no sin;
why? Because a broken heart can hold no since;
q-crq? c-acp dt j-vvn n1 vmb vvi dx n1;
(23) body_of_sermon (DIV2)
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this is the first signe of a broken heart from sin; if it be broken from its sinfull course.
this is the First Signen of a broken heart from since; if it be broken from its sinful course.
d vbz dt ord n1 pp-f dt j-vvn n1 p-acp n1; cs pn31 vbb vvn p-acp po31 j n1.
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The second is, if it be broken from its wildnesse;
The second is, if it be broken from its wildness;
dt ord vbz, cs pn31 vbb vvn p-acp po31 n1;
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the Hauk is then broken when it is made fit for the Lurk, and the colt is broken when made fit for the saddle;
the Hawk is then broken when it is made fit for the Lurk, and the colt is broken when made fit for the saddle;
dt np1 vbz av vvn c-crq pn31 vbz vvn j p-acp dt vvb, cc dt n1 vbz vvn c-crq vvd j p-acp dt n1;
(23) body_of_sermon (DIV2)
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if he be not broken, he will not be willing the rider shall come on his back;
if he be not broken, he will not be willing the rider shall come on his back;
cs pns31 vbb xx vvn, pns31 vmb xx vbi j dt n1 vmb vvi p-acp po31 n1;
(23) body_of_sermon (DIV2)
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man is borne like a wild Asse colt, Job. 11. 12. so thou wast borne,
man is born like a wild Ass colt, Job. 11. 12. so thou wast born,
n1 vbz vvn av-j dt j n1 n1, n1. crd crd av pns21 vbd2s vvn,
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and so thou hast been, and art thou not as yet broken from it? if thou be broken in heart,
and so thou hast been, and art thou not as yet broken from it? if thou be broken in heart,
cc av pns21 vh2 vbn, cc vb2r pns21 xx c-acp av vvn p-acp pn31? cs pns21 vbb vvn p-acp n1,
(23) body_of_sermon (DIV2)
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then thy heart is tame to every commandment, to every truth, and thy affections are tame to every precept.
then thy heart is tame to every Commandment, to every truth, and thy affections Are tame to every precept.
cs po21 n1 vbz j p-acp d n1, p-acp d n1, cc po21 n2 vbr j p-acp d n1.
(23) body_of_sermon (DIV2)
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It is Calvins similitude, thou art not yet (saith hee) fit for Gods saddle,
It is Calvins similitude, thou art not yet (Says he) fit for God's saddle,
pn31 vbz np1 n1, pns21 vb2r xx av (vvz pns31) j p-acp ng1 n1,
(23) body_of_sermon (DIV2)
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if thou let the Devill, the world, 〈 ◊ 〉 lust ride thee, thou must be broken 〈 ◊ 〉 thy wildnesse,
if thou let the devil, the world, 〈 ◊ 〉 lust ride thee, thou must be broken 〈 ◊ 〉 thy wildness,
cs pns21 vvb dt n1, dt n1, 〈 sy 〉 n1 vvb pno21, pns21 vmb vbi vvn 〈 sy 〉 po21 n1,
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or else thou art not broken in heart; it may be thou art a 〈 ◊ 〉 bridled from thy lusts;
or Else thou art not broken in heart; it may be thou art a 〈 ◊ 〉 bridled from thy Lustiest;
cc av pns21 vb2r xx vvn p-acp n1; pn31 vmb vbi pns21 vb2r dt 〈 sy 〉 vvn p-acp po21 n2;
(23) body_of_sermon (DIV2)
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alas so thou maiest be, yet be wild for all that.
alas so thou Mayest be, yet be wild for all that.
uh av pns21 vm2 vbi, av vbb j p-acp d d.
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Bee not like those beasts Psal. 32. 9. For though they be bridled and held in,
Bee not like those beasts Psalm 32. 9. For though they be bridled and held in,
n1 xx av-j d n2 np1 crd crd p-acp cs pns32 vbb vvn cc vvn p-acp,
(23) body_of_sermon (DIV2)
393
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yet they are wild still, Be not like horse and mule, saith Ambrose, for though they suffer bit and bridle,
yet they Are wild still, Be not like horse and mule, Says Ambrose, for though they suffer bit and bridle,
av pns32 vbr j av, vbb xx av-j n1 cc n1, vvz np1, c-acp cs pns32 vvb n1 cc n1,
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yet had they rather be at rack and manger, or a grasse in the field, they delight not to be sadled.
yet had they rather be At rack and manger, or a grass in the field, they delight not to be saddled.
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(23) body_of_sermon (DIV2)
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Dost thou not despise to be curbed by the word, to be bitted by reproof, wouldst thou not rather be free;
Dost thou not despise to be curbed by the word, to be bitted by reproof, Wouldst thou not rather be free;
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(23) body_of_sermon (DIV2)
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God casteth in good motions into thy heart, and thou casteth them out, and they vanish;
God Cast in good motions into thy heart, and thou Cast them out, and they vanish;
np1 vvz p-acp j n2 p-acp po21 n1, cc pns21 vvz pno32 av, cc pns32 vvb;
(23) body_of_sermon (DIV2)
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God pu• in good purposes into thy heart, but thou flingest them off, and dost not fulfil• •hem,
God pu• in good Purposes into thy heart, but thou flingest them off, and dost not fulfil• •hem,
np1 n1 p-acp j n2 p-acp po21 n1, cc-acp pns21 js pno32 a-acp, cc vd2 xx n1 n1,
(23) body_of_sermon (DIV2)
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like a wild horse that flings off 〈 ◊ 〉 rider.
like a wild horse that flings off 〈 ◊ 〉 rider.
av-j dt j n1 cst vvz a-acp 〈 sy 〉 n1.
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Thou canst not be crost a little but presently thou art wild with choller and anger;
Thou Canst not be crossed a little but presently thou art wild with choler and anger;
pns21 vm2 xx vbi vvn dt j cc-acp av-j pns21 vb2r j p-acp n1 cc n1;
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thy flesh and blood cannot endure it, and dost thou yet say that thou art broken in heart? no, no;
thy Flesh and blood cannot endure it, and dost thou yet say that thou art broken in heart? no, no;
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thou wast born a wild Asse Colt, and so thou art still. Thou wert borne a wild olive, and so thou art still.
thou wast born a wild Ass Colt, and so thou art still. Thou Wertenberg born a wild olive, and so thou art still.
pns21 vbd2s vvn dt j n1 n1, cc av pns21 vb2r av. pns21 vbd2r vvn dt j n1, cc av pns21 vb2r av.
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Thou was never yet broken in heart, never yet broken from sin; if thou wert broken from thy wildnesse, then every exhortation would tame thee;
Thou was never yet broken in heart, never yet broken from since; if thou Wertenberg broken from thy wildness, then every exhortation would tame thee;
pns21 vbds av-x av j-vvn p-acp n1, av-x av vvn p-acp n1; cs pns21 vbd2r vvn p-acp po21 n1, cs d n1 vmd vvi pno21;
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then thou wouldst be glad to bee reprooved, and controuled by the word;
then thou Wouldst be glad to be reproved, and controlled by the word;
cs pns21 vmd2 vbi j pc-acp vbi vvn, cc vvn p-acp dt n1;
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Thou wouldst leap at every commandement, were it never so strict, But if thou count it precisenesse and too much strictnesse to be holy amd zealous, I say thou art yet but a wild colt.
Thou Wouldst leap At every Commandement, were it never so strict, But if thou count it preciseness and too much strictness to be holy and zealous, I say thou art yet but a wild colt.
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Oh my brethren we have many amongst us who are like Ishmael, who was a wild man, Gen. 16. many wild men, who pray wildly,
O my brothers we have many among us who Are like Ishmael, who was a wild man, Gen. 16. many wild men, who pray wildly,
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and thinke wildly, and heare wildly; their hearts are wild gadding hearts; while the word is preaching, they follow their own imagnations.
and think wildly, and hear wildly; their hearts Are wild gadding hearts; while the word is preaching, they follow their own imagnations.
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Darest thou venture upon any sin against the Gospell of Christ, and darest thou live in it till thou art a wicked Bedlam, The Psalmist brings all such in as if they were mad Bedlams, saying;
Darest thou venture upon any since against the Gospel of christ, and Darest thou live in it till thou art a wicked Bedlam, The Psalmist brings all such in as if they were mad Bedlams, saying;
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(23) body_of_sermon (DIV2)
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why doe the heathen so furiously rage, &c. Christ would have bound them, but they forsooth were too wild; they would not be bound;why do the heathen so furiously rage, etc. christ would have bound them, but they forsooth were too wild; they would not be bound;
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but say they let us break his bonds, and fling off his cords: they will not bee bound to such strictnesse darest thou sweare and lie and covet,
but say they let us break his bonds, and fling off his cords: they will not be bound to such strictness Darest thou swear and lie and covet,
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and be drunk, & c? alas man man thou art in a mad vaine. Darest thou break the sabbath;
and be drunk, & c? alas man man thou art in a mad vain. Darest thou break the Sabbath;
cc vbi vvn, cc sy? uh n1 n1 pns21 vb2r p-acp dt j j. vv2 pns21 vvi dt n1;
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live in thy lusts, &c. a fury hath taken thee, thou art a mad man;
live in thy Lustiest, etc. a fury hath taken thee, thou art a mad man;
vvb p-acp po21 n2, av dt n1 vhz vvn pno21, pns21 vb2r dt j n1;
(23) body_of_sermon (DIV2)
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God must breake that wild heart of thine, else thou canst not be tamed, it may be thou art bridled from sin;
God must break that wild heart of thine, Else thou Canst not be tamed, it may be thou art bridled from since;
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but dost thou bridle thy self; if not, thou art wild for all the bridling thou hast:
but dost thou bridle thy self; if not, thou art wild for all the bridling thou hast:
cc-acp vd2 pns21 vvi po21 n1; cs xx, pns21 vb2r j p-acp d dt vvg pns21 vh2:
(23) body_of_sermon (DIV2)
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you never saw a horse bridle himself; no, no; it is wilde, peradventure thou dost bridle they selfe when thou art not much tempted;
you never saw a horse bridle himself; no, no; it is wild, Peradventure thou dost bridle they self when thou art not much tempted;
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(23) body_of_sermon (DIV2)
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but if thou beest broken in heart, thou wilt refraine all provocations whatsoever. I will keep my mouth, &c. Psal. 39. 1. while the Devill was before him,
but if thou Best broken in heart, thou wilt refrain all provocations whatsoever. I will keep my Mouth, etc. Psalm 39. 1. while the devil was before him,
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(23) body_of_sermon (DIV2)
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as Hierom expounds it, or while Shimei was before him to tempt him with wicked reproaches and disgrace full speeches,
as Hieronymus expounds it, or while Shimei was before him to tempt him with wicked Reproaches and disgrace full Speeches,
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as Basil and Theodoret expoound it, then would David keep his tongue as with a bridle when he was greatly tempted to sin.
as Basil and Theodoret expoound it, then would David keep his tongue as with a bridle when he was greatly tempted to since.
c-acp np1 cc np1 vvd pn31, av vmd np1 vvb po31 n1 c-acp p-acp dt n1 c-crq pns31 vbds av-j vvn p-acp n1.
(23) body_of_sermon (DIV2)
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Here then is all the triall;
Here then is all the trial;
av av vbz d dt n1;
(23) body_of_sermon (DIV2)
395
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canst thou bridle thy selfe from sin when thou art tempted to sin? if thou bee broken in heart, thou canst;
Canst thou bridle thy self from since when thou art tempted to since? if thou be broken in heart, thou Canst;
vm2 pns21 vvi po21 n1 p-acp n1 c-crq pns21 vb2r vvn p-acp n1? cs pns21 vbb vvn p-acp n1, pns21 vm2;
(23) body_of_sermon (DIV2)
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but if thou canst not, thou art wild unto this day.
but if thou Canst not, thou art wild unto this day.
cc-acp cs pns21 vm2 xx, pns21 vb2r j p-acp d n1.
(23) body_of_sermon (DIV2)
395
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The wild beasts are tame enough till a prey comes before them, and so thou maist be tame when temptations are down; but art thou tame when a temptation is before thee.
The wild beasts Are tame enough till a prey comes before them, and so thou Mayest be tame when temptations Are down; but art thou tame when a temptation is before thee.
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(23) body_of_sermon (DIV2)
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This is a second signe of brokennesse of heart if thou bee broken from thy wildnesse.
This is a second Signen of brokenness of heart if thou be broken from thy wildness.
d vbz dt ord n1 pp-f n1 pp-f n1 cs pns21 vbb vvn p-acp po21 n1.
(23) body_of_sermon (DIV2)
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Thirdly, if thou bee broken in heart, then thou art broken from thy pride, and thou wilt stoop to Gods word in all things.
Thirdly, if thou be broken in heart, then thou art broken from thy pride, and thou wilt stoop to God's word in all things.
ord, cs pns21 vbb vvn p-acp n1, cs pns21 vb2r vvn p-acp po21 n1, cc pns21 vm2 vvi p-acp ng1 n1 p-acp d n2.
(23) body_of_sermon (DIV2)
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A broken heart is an humble heart, I dwell with him saith God Esay. 37. 15. pride is the root of all sin;
A broken heart is an humble heart, I dwell with him Says God Isaiah. 37. 15. pride is the root of all since;
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(23) body_of_sermon (DIV2)
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what is the reason that any dare sin, but because they think better of themselves in their sins then they do deserve? for did a man but thinke he were accursed and a damned wretch in sinning against God, be durst never sin,
what is the reason that any Dare since, but Because they think better of themselves in their Sins then they do deserve? for did a man but think he were accursed and a damned wretch in sinning against God, be durst never since,
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(23) body_of_sermon (DIV2)
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or did a man feele that every sin makes a man filthy ; yea more filthy then a toad;
or did a man feel that every since makes a man filthy; yea more filthy then a toad;
cc vdd dt n1 vvb d d n1 vvz dt n1 j; uh av-dc j cs dt n1;
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did a man feele his owne damned condition, he durst not live in sin? a man thinkes better of himselfe then hee deserves whensoever he sins against God.
did a man feel his own damned condition, he durst not live in since? a man thinks better of himself then he deserves whensoever he Sins against God.
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Heare and give care and be not proud, for the Lord hath spoken it, Jer. 13. 15. If the Lord speake, and thou doe not heare and obey, thou art proud, Oh but I am not proud,Hear and give care and be not proud, for the Lord hath spoken it, Jer. 13. 15. If the Lord speak, and thou do not hear and obey, thou art proud, O but I am not proud,
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then thinkest thou, for I will heare the poorest body in the street when they speake to me;
then Thinkest thou, for I will hear the Poorest body in the street when they speak to me;
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yea and I will and do give the wall to my betters, wilt thou so? wilt thou give man the wall and take the wall of God? is not this pride? sweare not sayes God;
yea and I will and do give the wall to my betters, wilt thou so? wilt thou give man the wall and take the wall of God? is not this pride? swear not Says God;
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yet thou wilt take the wall of that commandement, and swearest. Let not the Sun go downe upon thy wrath sayes God;
yet thou wilt take the wall of that Commandment, and Swearst. Let not the Sun go down upon thy wrath Says God;
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thou takest the wall of that commandement too;
thou Takest the wall of that Commandment too;
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and canst remember an ill turn, a moneth after, so, &c. This is execrable and abominable pride.
and Canst Remember an ill turn, a Monn After, so, etc. This is execrable and abominable pride.
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Thou seekest after thy profits and pleasures more then after the glory of God. I cannot live else, sayes one;
Thou Seekest After thy profits and pleasures more then After the glory of God. I cannot live Else, Says one;
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I cannot be merry else, sayes another;
I cannot be merry Else, Says Another;
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and I must tell a lie now and then, and must suffer bousing and swearing in my house, or else I cannot live.
and I must tell a lie now and then, and must suffer bousing and swearing in my house, or Else I cannot live.
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Thou proud wretch, what must thy mirth and thy credit perke above the commandement of Christ? The wicked through the pride of his countenance will not seeke after God, Psal. 10. 4. It is wicked pride indeed when thou seekest thy selfe more then God.
Thou proud wretch, what must thy mirth and thy credit perk above the Commandment of christ? The wicked through the pride of his countenance will not seek After God, Psalm 10. 4. It is wicked pride indeed when thou Seekest thy self more then God.
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I tell thee the word hath not broken the heart untill it hath broken the neck of this pride of thine;
I tell thee the word hath not broken the heart until it hath broken the neck of this pride of thine;
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never tell me that thou art not proud in thy apparell;
never tell me that thou art not proud in thy apparel;
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if a servant goe never so meanly in apparell, yet he is proud if he obey not all his Masters lawfull and good commandments, never tell me thou bowest to God or thou kneelest in prayer to God;
if a servant go never so meanly in apparel, yet he is proud if he obey not all his Masters lawful and good Commandments, never tell me thou bowest to God or thou kneelest in prayer to God;
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cluck & crouch, bow and bend thou never so much, yet thou art proud, if every corruption of thine will not yeild to every commandement of God;
cluck & crouch, bow and bend thou never so much, yet thou art proud, if every corruption of thine will not yield to every Commandment of God;
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thou art not broken in heart; for if thou wert broken in heart thou wouldst stoop to all Gods commandements.
thou art not broken in heart; for if thou Wertenberg broken in heart thou Wouldst stoop to all God's Commandments.
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Dost thou mock at preaching, &c. tush, thou wilt not be so precise, If ever thou be one of his, thou wilt not only obey him,
Dost thou mock At preaching, etc. tush, thou wilt not be so precise, If ever thou be one of his, thou wilt not only obey him,
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but also be circumspect in all thy obedience;
but also be circumspect in all thy Obedience;
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nay if thou be broken in heart, thou wilt not only stoope to every commandement of God,
nay if thou be broken in heart, thou wilt not only stoop to every Commandment of God,
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but also count it thine honour and glory, though it be the meanest office in his service.
but also count it thine honour and glory, though it be the Meanest office in his service.
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Thou art my glory sayes David, David that was broken from his pride, counted it his glory to obey God, his glory to serve God,Thou art my glory Says David, David that was broken from his pride, counted it his glory to obey God, his glory to serve God,
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yea his glory to be reproached for his sake, Thou art not broken in heart till thou count it thine excellency to serve We use to say such a ones excellency is in his learning or wit, &c. but he is too precise and too holy as if it were not a mans excellency to be pure and zealous, and to serve God:
yea his glory to be reproached for his sake, Thou art not broken in heart till thou count it thine excellency to serve We use to say such a ones excellency is in his learning or wit, etc. but he is too precise and too holy as if it were not a men excellency to be pure and zealous, and to serve God:
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But I tell thee if thou count it not thine honor to be forward for God,
But I tell thee if thou count it not thine honour to be forward for God,
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and to be nicknamed for Christ, thine excellency to lie in this that thou art godly and heavenly, thon art a proud fool;
and to be nicknamed for christ, thine excellency to lie in this that thou art godly and heavenly, thon art a proud fool;
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when John Husse was to write upon the Epistle of Saint Iames, he counted it such an high office of dignity that he was confounded at his owne indignity, saying unto God, Hei mihi laudare to contremisco;
when John Husse was to write upon the Epistle of Saint James, he counted it such an high office of dignity that he was confounded At his own indignity, saying unto God, Hei mihi Praise to contremisco;
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he counted it such an honour to doe any thing for God that he was ashamed at his owne vildnesse.
he counted it such an honour to do any thing for God that he was ashamed At his own vildness.
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O my brethren God is called the excellency of Jacob; it was not their valour nor wisedome, but this was their excellency, that God was their God; thy riches are proud riches if thy excellency lie in them more then in God;
O my brothers God is called the excellency of Jacob; it was not their valour nor Wisdom, but this was their excellency, that God was their God; thy riches Are proud riches if thy excellency lie in them more then in God;
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if thou dost not go about every commandement as thine excellency, thy obedience is proud.
if thou dost not go about every Commandment as thine excellency, thy Obedience is proud.
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This is a third signe of a heart brokeu from sin if it be broken from its pride.
This is a third Signen of a heart brokeu from since if it be broken from its pride.
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A Funerall SERMON Preached by That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
A Funeral SERMON Preached by That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex.
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A FUNERAL SERMON.
A FUNERAL SERMON.
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ISAI. 57. 1. The righteous perish, and no man layeth it to heart, mercifull men are taken away, none considering that the righteous are taken away from the evill to come.
ISAIAH. 57. 1. The righteous perish, and no man Layeth it to heart, merciful men Are taken away, none considering that the righteous Are taken away from the evil to come.
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IN the end of the former chapter the Prophet reproveth the speciall sinne of Idol ▪ shepheards who followed their own pleasures and profits, not regarding their flock.
IN the end of the former chapter the Prophet Reproveth the special sin of Idol ▪ shepherds who followed their own pleasures and profits, not regarding their flock.
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Now he reproves the generall sin of security in the people, and namely in this, that whereas the righteous perish, yet no man layeth it to heart;
Now he reproves the general since of security in the people, and namely in this, that whereas the righteous perish, yet no man Layeth it to heart;
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and mercifull men are taken away, none considering, &c. This verse is a complaint of the Prophet touching the people in generall, for that they considered not the Iudgements of God upon them in taking away the righteous from among them.
and merciful men Are taken away, none considering, etc. This verse is a complaint of the Prophet touching the people in general, for that they considered not the Judgments of God upon them in taking away the righteous from among them.
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In the words themselves we are to consider.
In the words themselves we Are to Consider.
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First, the work of the Lord, viz. the righteous perisheth and merciful men are taken way.
First, the work of the Lord, viz. the righteous Perishes and merciful men Are taken Way.
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Secondly, the peoples sin in not considering it, not regarding this work of the Lord, which is, that the righteous may be delivered from the evill to come.
Secondly, the peoples since in not considering it, not regarding this work of the Lord, which is, that the righteous may be Delivered from the evil to come.
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By righteous is here meant not such as are legally righteous by the workes of the law;
By righteous is Here meant not such as Are legally righteous by the works of the law;
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for so no man is righteous, but by righteous is here meant such as are Evangelically righteous, by the righteonsnesse of faith in the Gospell.
for so no man is righteous, but by righteous is Here meant such as Are Evangelically righteous, by the righteousness of faith in the Gospel.
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Perisheth, that is, from the earth; for otherwise the righteous perish not.Perishes, that is, from the earth; for otherwise the righteous perish not.
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No man considering, that is, no man lamenting, mourning, or grieving for the losse of them.No man considering, that is, no man lamenting, mourning, or grieving for the loss of them.
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The first thing then to be considered, is from the first part;
The First thing then to be considered, is from the First part;
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and it is plaine out of the words of the text, That all men must dye;
and it is plain out of the words of the text, That all men must die;
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even the most holy and most righteous;
even the most holy and most righteous;
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for they are all subject to the stroak of bodily death as well as the wicked;
for they Are all Subject to the stroke of bodily death as well as the wicked;
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There is no remembrance saith Solomon of the wise more then of the fool;
There is no remembrance Says Solomon of the wise more then of the fool;
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and how dyeth the wise man? even as the fool, Eccles. 2. 16. so Zacha. 1. 5. Your farhers, where are they? and the Prophets, doe they live for ever? so that we see Prophets and fathers dye as well as other men;
and how Dies the wise man? even as the fool, Eccles. 2. 16. so Zacchaeus 1. 5. Your farthers, where Are they? and the prophets, do they live for ever? so that we see prophets and Father's die as well as other men;
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yea those Worthies recorded in the Scripture, Noah, Abraham, David, &c. they are all gone the same way, they are all dead.
yea those Worthies recorded in the Scripture, Noah, Abraham, David, etc. they Are all gone the same Way, they Are all dead.
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The first reason is, because it is appointed unto all men once to dye, and after that comes the judgement, Heb. 9. 27. God hath thus decreed it, and therefore itmust be so.
The First reason is, Because it is appointed unto all men once to die, and After that comes the judgement, Hebrew 9. 27. God hath thus decreed it, and Therefore itmust be so.
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Secondly, because all men and women are of the dust; and therefore must return to the dust again;
Secondly, Because all men and women Are of the dust; and Therefore must return to the dust again;
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dust thou art, saith God, and unto dust thou shalt return, Gen. 3. 19. Thirdly, because, all have sinned, even the most righteous man;
dust thou art, Says God, and unto dust thou shalt return, Gen. 3. 19. Thirdly, Because, all have sinned, even the most righteous man;
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now the wages of sin is death, Rom. 6. 23. the most righteous man must dye.
now the wages of since is death, Rom. 6. 23. the most righteous man must die.
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Fourthly because, as death came into the world by sin, Rom. 5. 12. so sin must goe out of the world by death;
Fourthly Because, as death Come into the world by since, Rom. 5. 12. so since must go out of the world by death;
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and therefore it is needful that the righteous die, that so they may be freed from sin.
and Therefore it is needful that the righteous die, that so they may be freed from since.
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But some may object and say hath not Christ abolished death? why then do the righteous die.But Some may Object and say hath not christ abolished death? why then do the righteous die.
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I answer he hath abolished death; as he hath abolished sin;
I answer he hath abolished death; as he hath abolished since;
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now he hath not taken sin quite away from us, for we see it doth still remain in us;
now he hath not taken since quite away from us, for we see it does still remain in us;
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neither hath he quite abolished death from the righteous, for we see they all dye; but hee abolished the dominion of sin,
neither hath he quite abolished death from the righteous, for we see they all die; but he abolished the dominion of since,
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so that it doth no longer raign in us;
so that it does no longer Reign in us;
av cst pn31 vdz av-dx jc vvi p-acp pno12;
(26) body_of_sermon (DIV2)
412
Image 133
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and so hee hath taken away the dominion of death, so that it doth not rage as a Tyrant over us,
and so he hath taken away the dominion of death, so that it does not rage as a Tyrant over us,
cc av pns31 vhz vvn av dt n1 pp-f n1, av cst pn31 vdz xx vvi p-acp dt n1 p-acp pno12,
(26) body_of_sermon (DIV2)
412
Image 133
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so that it is not hurtfull unto us as a punishment, but as a means to convey us into a better life.
so that it is not hurtful unto us as a punishment, but as a means to convey us into a better life.
av cst pn31 vbz xx j p-acp pno12 p-acp dt n1, cc-acp c-acp dt n2 pc-acp vvi pno12 p-acp dt jc n1.
(26) body_of_sermon (DIV2)
412
Image 133
2233
Christ hath taken away the sting both of sin and death; though not the things themselves away from us;
christ hath taken away the sting both of since and death; though not the things themselves away from us;
np1 vhz vvn av dt vvb d pp-f n1 cc n1; cs xx dt n2 px32 av p-acp pno12;
(26) body_of_sermon (DIV2)
412
Image 133
2234
yet he will one day free us from them both;
yet he will one day free us from them both;
av pns31 vmb crd n1 vvi pno12 p-acp pno32 d;
(26) body_of_sermon (DIV2)
412
Image 133
2235
so then the righteous must suffer death as well as the wicked, though not in the same kind.
so then the righteous must suffer death as well as the wicked, though not in the same kind.
av cs dt j vmb vvi n1 c-acp av c-acp dt j, cs xx p-acp dt d n1.
(26) body_of_sermon (DIV2)
412
Image 133
2236
Let no man then look to be exempted from death for his righteousnesse, nor from any outward miseries that may befall the sons of Adam; Let no man then look to be exempted from death for his righteousness, nor from any outward misery's that may befall the Sons of Adam;
vvb dx n1 av vvb pc-acp vbi vvn p-acp n1 p-acp po31 n1, ccx p-acp d j n2 cst vmb vvi dt n2 pp-f np1;
(26) body_of_sermon (DIV2)
413
Image 133
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nay if we are the servants of Christ, we must look for a greater share in these then other men;
nay if we Are the Servants of christ, we must look for a greater share in these then other men;
uh cs pns12 vbr dt n2 pp-f np1, pns12 vmb vvi p-acp dt jc n1 p-acp d av j-jn n2;
(26) body_of_sermon (DIV2)
413
Image 133
2238
greater crosses, greater afflictions, greater sicknesse and harder pangs of death do oft befall the righteous,
greater Crosses, greater afflictions, greater sickness and harder pangs of death do oft befall the righteous,
jc n2, jc n2, jc n1 cc jc n2 pp-f n1 vdb av vvi dt j,
(26) body_of_sermon (DIV2)
413
Image 133
2239
as it did unto this our brother, who though he were old and stricken in yeers,
as it did unto this our brother, who though he were old and stricken in Years,
c-acp pn31 vdd p-acp d po12 n1, r-crq cs pns31 vbdr j cc vvn p-acp n2,
(26) body_of_sermon (DIV2)
413
Image 133
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yet the pangs of death were strong upon him.
yet the pangs of death were strong upon him.
av dt n2 pp-f n1 vbdr j p-acp pno31.
(26) body_of_sermon (DIV2)
413
Image 133
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Those whom God will make heires of Eternall life, he suffers them to have a greater portion in these afflictions.
Those whom God will make Heirs of Eternal life, he suffers them to have a greater portion in these afflictions.
d r-crq np1 vmb vvi n2 pp-f j n1, pns31 vvz pno32 pc-acp vhi dt jc n1 p-acp d n2.
(26) body_of_sermon (DIV2)
413
Image 133
2242
But the wicked are fat and full, and die with their bones full of marrow, as Job speakes;
But the wicked Are fat and full, and die with their bones full of marrow, as Job speaks;
p-acp dt j vbr j cc j, cc vvi p-acp po32 n2 j pp-f n1, c-acp n1 vvz;
(26) body_of_sermon (DIV2)
413
Image 133
2243
they commonly have little sicknesse and an easie death: but the godly do ordinarily undergoe greater pangs;
they commonly have little sickness and an easy death: but the godly do ordinarily undergo greater pangs;
pns32 av-j vhb j n1 cc dt j n1: cc-acp dt j vdb av-j vvb jc n2;
(26) body_of_sermon (DIV2)
413
Image 133
2244
let none therefore think that for his righteousnesse he shall be free.
let none Therefore think that for his righteousness he shall be free.
vvb pix av vvi cst p-acp po31 n1 pns31 vmb vbi j.
(26) body_of_sermon (DIV2)
413
Image 133
2245
Secondly, consider we here how few amongst us have learned this Arithmetique, namely to number our dayes, and they are but short, even a span long;
Secondly, Consider we Here how few among us have learned this Arithmetic, namely to number our days, and they Are but short, even a span long;
ord, vvb pns12 av c-crq d p-acp pno12 vhb vvn d n1, av pc-acp vvi po12 n2, cc pns32 vbr p-acp j, av dt n1 av-j;
(26) body_of_sermon (DIV2)
414
Image 133
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who is there almost that thinkes on death? who prepares himselfe for it? and yet all,
who is there almost that thinks on death? who prepares himself for it? and yet all,
r-crq vbz a-acp av cst vvz p-acp n1? q-crq vvz px31 p-acp pn31? cc av d,
(26) body_of_sermon (DIV2)
414
Image 133
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even the most righteous must die;
even the most righteous must die;
av dt ds j vmb vvi;
(26) body_of_sermon (DIV2)
414
Image 133
2248
for God hath placed that fiery blade of death at the entrance into the Paradise of heaven,
for God hath placed that fiery blade of death At the Entrance into the Paradise of heaven,
p-acp np1 vhz vvn d j n1 pp-f n1 p-acp dt n1 p-acp dt n1 pp-f n1,
(26) body_of_sermon (DIV2)
414
Image 133
2249
so that none can enter before they taste of death, and all must taste of it,
so that none can enter before they taste of death, and all must taste of it,
av cst pix vmb vvi c-acp pns32 vvb pp-f n1, cc d vmb vvi pp-f pn31,
(26) body_of_sermon (DIV2)
414
Image 133
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yea the most righteous are not exempted from the stroak of death.
yea the most righteous Are not exempted from the stroke of death.
uh dt av-ds j vbr xx vvn p-acp dt n1 pp-f n1.
(26) body_of_sermon (DIV2)
414
Image 133
2251
This then should teach us to labour to draw our hearts from the love of this present life;
This then should teach us to labour to draw our hearts from the love of this present life;
np1 av vmd vvi pno12 pc-acp vvi pc-acp vvi po12 n2 p-acp dt n1 pp-f d j n1;
(26) body_of_sermon (DIV2)
414
Image 133
2252
and what can better perswade us and wean us from the love of this world,
and what can better persuade us and wean us from the love of this world,
cc q-crq vmb vvi vvi pno12 cc vvb pno12 p-acp dt n1 pp-f d n1,
(26) body_of_sermon (DIV2)
414
Image 133
2253
then a due consideration of death? wee know we must all die, and therefore we should prepare our selves for it.
then a due consideration of death? we know we must all die, and Therefore we should prepare our selves for it.
cs dt j-jn n1 pp-f n1? pns12 vvb pns12 vmb d vvi, cc av pns12 vmd vvi po12 n2 p-acp pn31.
(26) body_of_sermon (DIV2)
414
Image 133
2254
If any prophane person amongst us knew that this night must be his last night,
If any profane person among us knew that this night must be his last night,
cs d j n1 p-acp pno12 vvd cst d n1 vmb vbi po31 ord n1,
(26) body_of_sermon (DIV2)
414
Image 133
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and that now hee had no longer to live, would not this amaze him and make him bethink himselfe and to prepare for death? If rich coveteous men which spend the whole course of their life in providing for the things of this life, did truely consider of death,
and that now he had no longer to live, would not this amaze him and make him bethink himself and to prepare for death? If rich covetous men which spend the Whole course of their life in providing for the things of this life, did truly Consider of death,
cc cst av pns31 vhd dx jc pc-acp vvi, vmd xx d vvi pno31 cc vvi pno31 vvi px31 cc pc-acp vvi p-acp n1? cs j j n2 r-crq vvb dt j-jn n1 pp-f po32 n1 p-acp vvg p-acp dt n2 pp-f d n1, vdd av-j vvi pp-f n1,
(26) body_of_sermon (DIV2)
414
Image 133
2256
and that their end draweth nigh, would they doe as they do, when this life and all the things of this life,
and that their end draws High, would they do as they do, when this life and all the things of this life,
cc cst po32 n1 vvz av-j, vmd pns32 vdb c-acp pns32 vdb, c-crq d n1 cc d dt n2 pp-f d n1,
(26) body_of_sermon (DIV2)
414
Image 133
2257
and all our joyes and pleasures of this world shall shortly have an end? for when death comes, they shall all be taken from us, or rather we from them.
and all our Joys and pleasures of this world shall shortly have an end? for when death comes, they shall all be taken from us, or rather we from them.
cc d po12 n2 cc n2 pp-f d n1 vmb av-j vhi dt n1? p-acp q-crq n1 vvz, pns32 vmb d vbi vvn p-acp pno12, cc av pns12 p-acp pno32.
(26) body_of_sermon (DIV2)
414
Image 133
2258
Oh how excellent a thing is it then for us to be drawne from the things of this life unto a due consideration of death,
O how excellent a thing is it then for us to be drawn from the things of this life unto a due consideration of death,
uh q-crq j dt n1 vbz pn31 av p-acp pno12 pc-acp vbi vvn p-acp dt n2 pp-f d n1 p-acp dt j-jn n1 pp-f n1,
(26) body_of_sermon (DIV2)
414
Image 133
2259
and of those heavenly Ioyes and happinesse to come!
and of those heavenly Joys and happiness to come!
cc pp-f d j n2 cc n1 pc-acp vvi!
(26) body_of_sermon (DIV2)
414
Image 133
2260
Oh you that look for these things, what manner of men ought you to be in holy life and conversation?
O you that look for these things, what manner of men ought you to be in holy life and Conversation?
uh pn22 cst vvb p-acp d n2, r-crq n1 pp-f n2 vmd pn22 pc-acp vbi p-acp j n1 cc n1?
(26) body_of_sermon (DIV2)
414
Image 133
2261
Thirdly, seeing wee all must die, and this present life must come to an end, this should teach us to prepare our selves for a better life;
Thirdly, seeing we all must die, and this present life must come to an end, this should teach us to prepare our selves for a better life;
ord, vvg pns12 d vmb vvi, cc d j n1 vmb vvi p-acp dt n1, d vmd vvi pno12 pc-acp vvi po12 n2 p-acp dt jc n1;
(26) body_of_sermon (DIV2)
415
Image 133
2262
to provide for a surer building, a better estate which shall never perish.
to provide for a Surer building, a better estate which shall never perish.
pc-acp vvi p-acp dt jc n1, dt jc n1 r-crq vmb av-x vvi.
(26) body_of_sermon (DIV2)
415
Image 133
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Philosophers who were but heathen men, could meditate on death, setting it alwayes before their eyes.
Philosophers who were but heathen men, could meditate on death, setting it always before their eyes.
ng1 q-crq vbdr p-acp j-jn n2, vmd vvi p-acp n1, vvg pn31 av p-acp po32 n2.
(26) body_of_sermon (DIV2)
415
Image 133
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But this is not enough for us that are Christians; wee cannot truly prepare our selves for it unlesse we first build a surer foundation in providing for a better life, which shall never have an end;
But this is not enough for us that Are Christians; we cannot truly prepare our selves for it unless we First built a Surer Foundation in providing for a better life, which shall never have an end;
p-acp d vbz xx av-d p-acp pno12 cst vbr np1; pns12 vmbx av-j vvi po12 n2 p-acp pn31 cs pns12 ord vvi dt jc n1 p-acp vvg p-acp dt jc n1, r-crq vmb av-x vhi dt n1;
(26) body_of_sermon (DIV2)
415
Image 133
2265
and this no Heathen or wicked man can ever do.
and this no Heathen or wicked man can ever do.
cc d dx j-jn cc j n1 vmb av vdi.
(26) body_of_sermon (DIV2)
415
Image 133
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Oh how wofull would that message be unto a wicked man, that was brought unto good King Hezekiah, Comes, set thy house in order,
O how woeful would that message be unto a wicked man, that was brought unto good King Hezekiah, Comes, Set thy house in order,
uh q-crq j vmd d n1 vbi p-acp dt j n1, cst vbds vvn p-acp j n1 np1, vvz, vvb po21 n1 p-acp n1,
(26) body_of_sermon (DIV2)
415
Image 133
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for thou must die, and not live;
for thou must die, and not live;
c-acp pns21 vmb vvi, cc xx vvi;
(26) body_of_sermon (DIV2)
415
Image 133
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and why should it be terribl unto him? surely because he hath no hope of a better life, he hath not provided for a better habitation.
and why should it be terribl unto him? surely Because he hath no hope of a better life, he hath not provided for a better habitation.
cc q-crq vmd pn31 vbi av p-acp pno31? av-j c-acp pns31 vhz dx n1 pp-f dt jc n1, pns31 vhz xx vvn p-acp dt jc n1.
(26) body_of_sermon (DIV2)
415
Image 133
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Consider then with what comfort thou couldst entertain this message;
Consider then with what Comfort thou Couldst entertain this message;
np1 av p-acp r-crq n1 pns21 vmd2 vvi d n1;
(26) body_of_sermon (DIV2)
415
Image 133
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with what comfort canst thou meet with death? for he is no Christan that cānot in some measure willingly meet with death,
with what Comfort Canst thou meet with death? for he is no Christian that cannot in Some measure willingly meet with death,
p-acp r-crq n1 vm2 pns21 vvi p-acp n1? c-acp pns31 vbz dx njp cst vmbx p-acp d n1 av-j vvi p-acp n1,
(26) body_of_sermon (DIV2)
415
Image 133
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for by it we passe unto a better life:
for by it we pass unto a better life:
c-acp p-acp pn31 pns12 vvi p-acp dt jc n1:
(26) body_of_sermon (DIV2)
415
Image 133
2272
for as this our brother spake often, hee that would have comfort in death, must look beyond death;
for as this our brother spoke often, he that would have Comfort in death, must look beyond death;
c-acp c-acp d po12 n1 vvd av, pns31 cst vmd vhi n1 p-acp n1, vmb vvi p-acp n1;
(26) body_of_sermon (DIV2)
415
Image 133
2273
he must not fix his eyes on the terrors of death, but he must look beyond to that glorious inheritance to which wee are passing through death,
he must not fix his eyes on the terrors of death, but he must look beyond to that glorious inheritance to which we Are passing through death,
pns31 vmb xx vvi po31 n2 p-acp dt n2 pp-f n1, cc-acp pns31 vmb vvi p-acp p-acp d j n1 p-acp r-crq pns12 vbr vvg p-acp n1,
(26) body_of_sermon (DIV2)
415
Image 133
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and there shall he behold his Saviour putting forth his hand ready to receive him;
and there shall he behold his Saviour putting forth his hand ready to receive him;
cc pc-acp vmb pns31 vvi po31 n1 vvg av po31 n1 j pc-acp vvi pno31;
(26) body_of_sermon (DIV2)
415
Image 133
2275
there shall he see the blessed Saints and Angels whose company he shall enjoy, besides an infinite heap of Ioyes and happinesse that is prepared for him also.
there shall he see the blessed Saints and Angels whose company he shall enjoy, beside an infinite heap of Joys and happiness that is prepared for him also.
pc-acp vmb pns31 vvi dt j-vvn n2 cc n2 rg-crq n1 pns31 vmb vvi, p-acp dt j n1 pp-f n2 cc n1 cst vbz vvn p-acp pno31 av.
(26) body_of_sermon (DIV2)
415
Image 133
2276
O my beloved, nothing will make us willingly to entertaine the message of death, but only the comforts of the life to come.
O my Beloved, nothing will make us willingly to entertain the message of death, but only the comforts of the life to come.
sy po11 j-vvn, pix vmb vvi pno12 av-j pc-acp vvi dt n1 pp-f n1, cc-acp av-j dt n2 pp-f dt n1 pc-acp vvi.
(26) body_of_sermon (DIV2)
415
Image 133
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Oh let us labour then for these comforts that so we may be provided against death;
O let us labour then for these comforts that so we may be provided against death;
uh vvb pno12 vvi av p-acp d n2 cst av pns12 vmb vbi vvn p-acp n1;
(26) body_of_sermon (DIV2)
415
Image 133
2278
were it not a foolishnesse for a man who being a tennant at will, and shortly to be turned out of his house, never to take care for another until he is cast out of doors? Beloved we are all tennants at will and we are very shortly to be cast out of our dwelling houses of clay,
were it not a foolishness for a man who being a tenant At will, and shortly to be turned out of his house, never to take care for Another until he is cast out of doors? beloved we Are all tenants At will and we Are very shortly to be cast out of our Dwelling houses of clay,
vbdr pn31 xx dt n1 p-acp dt n1 r-crq vbg dt n1 p-acp n1, cc av-j pc-acp vbi vvn av pp-f po31 n1, av-x pc-acp vvi n1 p-acp j-jn c-acp pns31 vbz vvn av pp-f n2? np1 pns12 vbr d n2 p-acp n1 cc pns12 vbr av av-j pc-acp vbi vvn av pp-f po12 j-vvg n2 pp-f n1,
(26) body_of_sermon (DIV2)
415
Image 133
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and shall we not provide for a surer habitation? Death is at hand, and our life must shortly have an end;
and shall we not provide for a Surer habitation? Death is At hand, and our life must shortly have an end;
cc vmb pns12 xx vvi p-acp dt jc n1? n1 vbz p-acp n1, cc po12 n1 vmb av-j vhi dt n1;
(26) body_of_sermon (DIV2)
415
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let us therefore labour to be assured of a better life, when this is ended, that so with comfort we may meet with death.
let us Therefore labour to be assured of a better life, when this is ended, that so with Comfort we may meet with death.
vvb pno12 av vvi pc-acp vbi vvn pp-f dt jc n1, c-crq d vbz vvn, cst av p-acp n1 pns12 vmb vvi p-acp n1.
(26) body_of_sermon (DIV2)
415
Image 133
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Now we come unto the second point which is here to be considered;
Now we come unto the second point which is Here to be considered;
av pns12 vvb p-acp dt ord n1 r-crq vbz av pc-acp vbi vvn;
(26) body_of_sermon (DIV2)
416
Image 133
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taken from the complaint of the Prophet that the people did not consider nor lay it to heart.
taken from the complaint of the Prophet that the people did not Consider nor lay it to heart.
vvn p-acp dt n1 pp-f dt n1 cst dt n1 vdd xx vvi ccx vvi pn31 p-acp n1.
(26) body_of_sermon (DIV2)
416
Image 133
2283
viz the death of the righteous, whence I note, that The death losse of good men must be laid to heart as a special cause of grief and sorrow. videlicet the death of the righteous, whence I note, that The death loss of good men must be laid to heart as a special cause of grief and sorrow.
av dt n1 pp-f dt j, c-crq pns11 vvb, cst dt n1 n1 pp-f j n2 vmb vbi vvn p-acp n1 p-acp dt j n1 pp-f n1 cc n1.
(26) body_of_sermon (DIV2)
416
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We ought justly to be grieved at the death of a righteous man, when God taketh him from amongst us.
We ought justly to be grieved At the death of a righteous man, when God Takes him from among us.
pns12 vmd av-j pc-acp vbi vvn p-acp dt n1 pp-f dt j n1, c-crq np1 vvz pno31 p-acp p-acp pno12.
(26) body_of_sermon (DIV2)
417
Image 133
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How did the Prophet Jeremy and the people lament the death of that good King Josiah, 2 Chron. 35. 23. so devout men made great lamentation for the death of Stephen, Act. 8. 2. so all Israel lamented the death of Moses Deur. 34. 8. And Joash the King of Israel weept for the death of the Prophet Elisha, 2 Kings 13. 14. and thus wee should lament and sorrow for the death of any righteous man,
How did the Prophet Jeremiah and the people lament the death of that good King Josiah, 2 Chronicles 35. 23. so devout men made great lamentation for the death of Stephen, Act. 8. 2. so all Israel lamented the death of Moses Deur. 34. 8. And Joash the King of Israel wept for the death of the Prophet Elisha, 2 Kings 13. 14. and thus we should lament and sorrow for the death of any righteous man,
q-crq vdd dt n1 np1 cc dt n1 vvb dt n1 pp-f cst j n1 np1, crd np1 crd crd av j n2 vvd j n1 p-acp dt n1 pp-f np1, n1 crd crd av d np1 vvd dt n1 pp-f np1 np1. crd crd np1 n1 dt n1 pp-f np1 vvd p-acp dt n1 pp-f dt n1 np1, crd n2 crd crd cc av pns12 vmd vvi cc n1 p-acp dt n1 pp-f d j n1,
(26) body_of_sermon (DIV2)
417
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yet not in respect of themselves, as if their case were worse now then before, for they are now more happy.
yet not in respect of themselves, as if their case were Worse now then before, for they Are now more happy.
av xx p-acp n1 pp-f px32, c-acp cs po32 n1 vbdr av-jc av av a-acp, c-acp pns32 vbr av av-dc j.
(26) body_of_sermon (DIV2)
417
Image 133
2287
But first, in regard of Gods glory whereof they were instruments to set it forth; for since they were taken away, Gods glory is impaired;
But First, in regard of God's glory whereof they were Instruments to Set it forth; for since they were taken away, God's glory is impaired;
p-acp ord, p-acp n1 pp-f npg1 n1 c-crq pns32 vbdr n2 pc-acp vvi pn31 av; c-acp c-acp pns32 vbdr vvn av, npg1 n1 vbz vvn;
(26) body_of_sermon (DIV2)
418
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because there are the fewer left which doe truly serve and worship him;
Because there Are the fewer left which doe truly serve and worship him;
c-acp pc-acp vbr dt d vvn r-crq n1 av-j vvi cc vvi pno31;
(26) body_of_sermon (DIV2)
418
Image 133
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for as David saith, the dead praise not the Lord, &c. Psal. 115. 17. so then they being dead, do not praise the Lord among the faithfull on earth any longer.
for as David Says, the dead praise not the Lord, etc. Psalm 115. 17. so then they being dead, do not praise the Lord among the faithful on earth any longer.
c-acp c-acp np1 vvz, dt j n1 xx dt n1, av np1 crd crd av av pns32 vbg j, vdb xx vvi dt n1 p-acp dt j p-acp n1 d av-jc.
(26) body_of_sermon (DIV2)
418
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Secondly, in regard of the great losse that others have by their death, who have alwayes received much good by them in their life;
Secondly, in regard of the great loss that Others have by their death, who have always received much good by them in their life;
ord, p-acp n1 pp-f dt j n1 cst n2-jn vhb p-acp po32 n1, r-crq vhb av vvn d j p-acp pno32 p-acp po32 n1;
(26) body_of_sermon (DIV2)
419
Image 133
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for the godly doe so order and behave themselves in all their wayes that they doe good wheresoever they come;
for the godly do so order and behave themselves in all their ways that they do good wheresoever they come;
p-acp dt j vdb av vvi cc vvi px32 p-acp d po32 n2 cst pns32 vdb j c-crq pns32 vvb;
(26) body_of_sermon (DIV2)
419
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therefore when they die, it must needs be a great losse unto such who might if they had lived, been bettered by them.
Therefore when they die, it must needs be a great loss unto such who might if they had lived, been bettered by them.
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Thirdly, we ought to lament the death of the righteous in regard of the evill to come;
Thirdly, we ought to lament the death of the righteous in regard of the evil to come;
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for while they live, they are as a wall about us to keep Gods judgements from us;
for while they live, they Are as a wall about us to keep God's Judgments from us;
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if there had been but ten righteous men in Sodome, it had not been destroyed Gen. 18. 32. If there be a messenger one among a thousand, saith Elihu, to shew unto man his uprightnes,
if there had been but ten righteous men in Sodom, it had not been destroyed Gen. 18. 32. If there be a Messenger one among a thousand, Says Elihu, to show unto man his uprightness,
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then is God gracious unto him Job 33. 23. Run ye to and fro in the streets of Jerusalem saith God,
then is God gracious unto him Job 33. 23. Run you to and from in the streets of Jerusalem Says God,
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and see if you can find a man, if there be any that executeth judgement,
and see if you can find a man, if there be any that Executeth judgement,
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and seeks the Lord, and I will pardon it, Jer. 5. 1. so that if there had been but one righteous man among the people in that city, the Lord would have spared them even for that ones sake;
and seeks the Lord, and I will pardon it, Jer. 5. 1. so that if there had been but one righteous man among the people in that City, the Lord would have spared them even for that ones sake;
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and therefore the Lord speaking of the righteous, saith, I will fasten him as a naile in a sure place, he shall be as a glorious throne unto his fathers house.
and Therefore the Lord speaking of the righteous, Says, I will fasten him as a nail in a sure place, he shall be as a glorious throne unto his Father's house.
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Esay. 22. 23. Oh consider then what a losse we have when the righteous dye;Isaiah. 22. 23. O Consider then what a loss we have when the righteous die;
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we are like to perish, when the naile that was in the sure place is remooved, cut downe and falles;
we Are like to perish, when the nail that was in the sure place is removed, Cut down and falls;
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for then the burden that was upon it, shall be cut off, Esay, 22. 25. You therefore of this Congregation, consider,
for then the burden that was upon it, shall be Cut off, Isaiah, 22. 25. You Therefore of this Congregation, Consider,
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and lament for this your losse, in that this good man is taken from among you;
and lament for this your loss, in that this good man is taken from among you;
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for who knowes whether God spared this congregation even for this good mans sake? for it is the righteous only that God respects,
for who knows whither God spared this congregation even for this good men sake? for it is the righteous only that God respects,
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and for their sakes he will spare a whole people;
and for their sakes he will spare a Whole people;
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therefore surely as Solomon saith, the righteous is better then his neighbour, yea though never so poore and despised in the eyes of the world,
Therefore surely as Solomon Says, the righteous is better then his neighbour, yea though never so poor and despised in the eyes of the world,
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yet are they precious in Gods account;
yet Are they precious in God's account;
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when I make up my Jewels (saith God) I will spare them Mala. 3. 17. so that the righteous are Gods Jewels, the excellent of the earth, are precious in Gods sight;when I make up my Jewels (Says God) I will spare them Mala. 3. 17. so that the righteous Are God's Jewels, the excellent of the earth, Are precious in God's sighed;
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and have we not great cause then to lament for the losse of such? Seeing then it becommeth all Gods children to lament the death of the righteous;
and have we not great cause then to lament for the loss of such? Seeing then it becomes all God's children to lament the death of the righteous;
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O how farre then are all such from the spirit of God, who are so farre from lamenting, that on the contrary they rejoyce at the death of the godly man,
Oh how Far then Are all such from the Spirit of God, who Are so Far from lamenting, that on the contrary they rejoice At the death of the godly man,
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because he stood in their way? they could not follow their workes of darknesse as they would,
Because he stood in their Way? they could not follow their works of darkness as they would,
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but hee hindered them, he stood in their light, they could not run on in sin and wickednesse,
but he hindered them, he stood in their Light, they could not run on in since and wickedness,
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but he would be reproving, admonishing, and telling them of their faults, and this makes them long for the good mans end,
but he would be reproving, admonishing, and telling them of their Faults, and this makes them long for the good men end,
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and to rejoyce in it when it doth come;
and to rejoice in it when it does come;
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these doe not consider that when the righteous is taken from the earth, then they lie open unto the judgemens of God;
these do not Consider that when the righteous is taken from the earth, then they lie open unto the Judgments of God;
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But as the Sodomites thrust out just Lot out of their city, that so Gods vengeance might fall the sooner upon them;
But as the Sodomites thrust out just Lot out of their City, that so God's vengeance might fallen the sooner upon them;
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for till he was gone, the Lord would not destroy them Gen. 19. 21. Even so doe these men desire to bee rid of the righteous,
for till he was gone, the Lord would not destroy them Gen. 19. 21. Even so do these men desire to be rid of the righteous,
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and rejoyce when they are taken from them, not considering that they are open to Gods vengeance which hangeth over their heads ready to devoure them.
and rejoice when they Are taken from them, not considering that they Are open to God's vengeance which hangs over their Heads ready to devour them.
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We ought then to be most grieved for the death of the righteous, when any of the Saints are taken away by death;
We ought then to be most grieved for the death of the righteous, when any of the Saints Are taken away by death;
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Oh what a comfort is a righteous man to the children of God? what a feeling of grace is there in such a one? what comfortable words come there from the mouth of such men? how full of comfortable speeches was this poore man alwayes ministring comfort to those that came to visit him? what a losse is this then unto us? it is more then if thousands of the wicked had gone together;
O what a Comfort is a righteous man to the children of God? what a feeling of grace is there in such a one? what comfortable words come there from the Mouth of such men? how full of comfortable Speeches was this poor man always ministering Comfort to those that Come to visit him? what a loss is this then unto us? it is more then if thousands of the wicked had gone together;
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and shall wee not mourne for the losse of such a one? If one of our family or friends dye, wee can mourne for them; and good reason;
and shall we not mourn for the loss of such a one? If one of our family or Friends die, we can mourn for them; and good reason;
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and shall wee not mourne for the losse of one of Gods Saints, one of the spirituall family, one of our fellow members.
and shall we not mourn for the loss of one of God's Saints, one of the spiritual family, one of our fellow members.
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In this then examine thy selfe how it is with thee;
In this then examine thy self how it is with thee;
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when thou hearest of any of the faithfull that are taken away, art thou greived for it, dost thou lament and mourn for it? if thou doest not,
when thou Hearst of any of the faithful that Are taken away, art thou grieved for it, dost thou lament and mourn for it? if thou dost not,
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surely thou art no true Christian;
surely thou art no true Christian;
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for the children of God cannot choose but lay it to heart and lament, when any of the righteous is taken from among them.
for the children of God cannot choose but lay it to heart and lament, when any of the righteous is taken from among them.
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As Israel lamented the death of Samuel. 1 Sam. 25. 1.
As Israel lamented the death of Samuel. 1 Sam. 25. 1.
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Now concerning the sin of the people in not regarding nor laying it to heart, this was a great sin of security in them, in that they did as it were rest on their pillowes and cryed peace unto themselves, notwithstanding Gods judgements upon them, in taking away the righteous,
Now Concerning the since of the people in not regarding nor laying it to heart, this was a great since of security in them, in that they did as it were rest on their pillows and cried peace unto themselves, notwithstanding God's Judgments upon them, in taking away the righteous,
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and freeing them from the evill to come, wee note that,
and freeing them from the evil to come, we note that,
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When God will bring any great judgement upon a People or Nation, he will ordinarily take away his faithfull servants from among them, that so they may be freed from the evill to come. When God will bring any great judgement upon a People or nation, he will ordinarily take away his faithful Servants from among them, that so they may be freed from the evil to come.
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Thus good Josiah must perish in his young yeares, that so he might not be taken with the evill to come;
Thus good Josiah must perish in his young Years, that so he might not be taken with the evil to come;
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I will gather thee unto thy fathers faith God, and thou shalt goe to thy grave in peace,
I will gather thee unto thy Father's faith God, and thou shalt go to thy grave in peace,
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and thy eyes shall not see all the evill that I will bring upon this place. 2 King. 22. 20. So when God told Abraham of the bondage and captivity whereunto he would bring his posterity, he saith thou shalt go to thy fathers in peace Gen. 15. 13. And thus it was with the ancient Father Saint Augustine; when the cruell Vandals besieged his city, he prayed that the Lord would either take him away,
and thy eyes shall not see all the evil that I will bring upon this place. 2 King. 22. 20. So when God told Abraham of the bondage and captivity whereunto he would bring his posterity, he Says thou shalt go to thy Father's in peace Gen. 15. 13. And thus it was with the ancient Father Saint Augustine; when the cruel Vandals besieged his City, he prayed that the Lord would either take him away,
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or cause them to leave the siege;
or cause them to leave the siege;
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and the Lord heard him, and tooke him away, and presently after the Vandals destroyed the city.
and the Lord herd him, and took him away, and presently After the Vandals destroyed the City.
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So Luther writing upon this text, saith that the Lord after his death would bring great affliction upon Germany, and two yeares after it so fell out indeed.
So Luther writing upon this text, Says that the Lord After his death would bring great affliction upon Germany, and two Years After it so fell out indeed.
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Thus ordinarily God takes away his servants from the evill to come.
Thus ordinarily God Takes away his Servants from the evil to come.
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See here the mercy of God unto his children in that hee takes them away from among the wicked, he calls them out of this world that they may not pertake of the evill to come;
See Here the mercy of God unto his children in that he Takes them away from among the wicked, he calls them out of this world that they may not partake of the evil to come;
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shall any one then think it a curse to be taken away betimes, in his young yeares? nay happy is hee that is taken away from these miserable and fearfull times wherein the judgement of God,
shall any one then think it a curse to be taken away betimes, in his young Years? nay happy is he that is taken away from these miserable and fearful times wherein the judgement of God,
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for our sins hangeth over our heads; and is ready every day to seize upon us.
for our Sins hangs over our Heads; and is ready every day to seize upon us.
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Secondly, seeing that God when he meanes to bring any heavy judgement upon a people, doth ordinarily take away the righteous from the evill to come, this shewes that when the righteous are taken from amongst us, wee are certainly to expect some judgement of God upon us.
Secondly, seeing that God when he means to bring any heavy judgement upon a people, does ordinarily take away the righteous from the evil to come, this shows that when the righteous Are taken from among us, we Are Certainly to expect Some judgement of God upon us.
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For these are they which stood in the gap and kept off the fire of Gods wrath from us, that it should not consume us:
For these Are they which stood in the gap and kept off the fire of God's wrath from us, that it should not consume us:
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but now being gone, wee lie open to the judgements of God;
but now being gone, we lie open to the Judgments of God;
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and therefore when any righteous men are taken from us, the losse of them ought to drive us to repentance, least Gods judgements come presently upon us and consume us,
and Therefore when any righteous men Are taken from us, the loss of them ought to drive us to Repentance, least God's Judgments come presently upon us and consume us,
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therefore we must forsake our sins and evill wayes, and performe new obedience unto God,
Therefore we must forsake our Sins and evil ways, and perform new Obedience unto God,
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so will he be mercifull unto us, yea he will bee a shield of defence unto us,
so will he be merciful unto us, yea he will be a shield of defence unto us,
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and a wall of fire about us, and hee will turne away his judgements from us.
and a wall of fire about us, and he will turn away his Judgments from us.
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Beloved in the Lord wee are here assembled to perform this last Christian duty of burial to the Saint of God now deceased, whose soule I am as certainly perswaded is at rest with Christ in glory,
beloved in the Lord we Are Here assembled to perform this last Christian duty of burial to the Saint of God now deceased, whose soul I am as Certainly persuaded is At rest with christ in glory,
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as I am sure his body is in this coffin.
as I am sure his body is in this coffin.
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When I consider those excellent graces that were in him, his great knowledge in the word of God, his love, zeale, patience and humility;
When I Consider those excellent graces that were in him, his great knowledge in the word of God, his love, zeal, patience and humility;
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when I consider his excellent gifts in comforting, exhorting, admonishing, with his heavenly gift of prayer, &c. and withall consider that he was unlettered, hee could neither write nor read, I cannot but call to mind that in the Acts. 4. 13. where it is said of the Priest and Pharisees that they seeing the boldnesse of the Apostles how they answered and spake, perceiving them to be unlearned and ignorant men, they knew that they had been with Iesus:
when I Consider his excellent Gifts in comforting, exhorting, admonishing, with his heavenly gift of prayer, etc. and withal Consider that he was unlettered, he could neither write nor read, I cannot but call to mind that in the Acts. 4. 13. where it is said of the Priest and Pharisees that they seeing the boldness of the Apostles how they answered and spoke, perceiving them to be unlearned and ignorant men, they knew that they had been with Iesus:
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Even so may we know that this our brother had been with Iesus:
Even so may we know that this our brother had been with Iesus:
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not in the flesh, but in the spirit, and that from him he received these things, that book-learning could never have taught him;
not in the Flesh, but in the Spirit, and that from him he received these things, that book-learning could never have taught him;
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for he was a good man and full of the holy Ghost, as it is laid of Barnabas; Truly verifying that of the Apostle that God hath chosen the poore of this world, that they should be rich in faith;
for he was a good man and full of the holy Ghost, as it is laid of Barnabas; Truly verifying that of the Apostle that God hath chosen the poor of this world, that they should be rich in faith;
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he was a true follower of Christ, of whom it is said hee went about doing good;
he was a true follower of christ, of whom it is said he went about doing good;
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so this Disciple of Christ did good wheresoever he came;
so this Disciple of christ did good wheresoever he Come;
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how many by him have been stirred up, comforted and admonished and quickened unto good duties, feeding them with the lips of knowledge who fed him with bodily food? how often have I my self through him been stirred up to good duties? how often have I been refreshed and comforted in my heavinesse by this poore man!
how many by him have been stirred up, comforted and admonished and quickened unto good duties, feeding them with the lips of knowledge who fed him with bodily food? how often have I my self through him been stirred up to good duties? how often have I been refreshed and comforted in my heaviness by this poor man!
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so lively did he beare the Image, of God in him, that me thought Christ Jesus walked in him alive upon the earth; how much true service;
so lively did he bear the Image, of God in him, that me Thought christ jesus walked in him alive upon the earth; how much true service;
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sincere obedience, fervent and faithfull prayer had the Lord out of that poore cottage wherin he lived? If ever there were a true child of Abraham, and an heire to the promise, this was hee;
sincere Obedience, fervent and faithful prayer had the Lord out of that poor cottage wherein he lived? If ever there were a true child of Abraham, and an heir to the promise, this was he;
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if ever there were among us a true Israelite in whom there was no guil, this was hee;
if ever there were among us a true Israelite in whom there was no guile, this was he;
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If ever there were amongst us a true Christian that shined as a light to those amongst whom he lived, this was hee;
If ever there were among us a true Christian that shined as a Light to those among whom he lived, this was he;
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If ever there were amongst us a poor man rich in faith, this was hee.
If ever there were among us a poor man rich in faith, this was he.
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In his life he was a patterne to all that knew him, so contented with his estate,
In his life he was a pattern to all that knew him, so contented with his estate,
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so diligent in the duties of his calling whilst health suffered; In sicknesse untill death whilst speech continued, so comfortable that I never came to him,
so diligent in the duties of his calling while health suffered; In sickness until death while speech continued, so comfortable that I never Come to him,
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but I went away bettered by him.
but I went away bettered by him.
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O how did hee exhort and stirre up all those that came to visit him, to hold out constantly unto the end, to grow and increase in those good beginnings which they had made? how often and how excellently would he speake of the benefits which wee have by Christ,
O how did he exhort and stir up all those that Come to visit him, to hold out constantly unto the end, to grow and increase in those good beginnings which they had made? how often and how excellently would he speak of the benefits which we have by christ,
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even the pardon of sin, more like a Divine then a common Ghristian, and so feelingly did hee expresse the certaine pardon of his owne sin,
even the pardon of since, more like a Divine then a Common Ghristian, and so feelingly did he express the certain pardon of his own since,
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even the sweete assurance thereof, that it did my heart good to hear him.
even the sweet assurance thereof, that it did my heart good to hear him.
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Often did he deplore the state of these evill times, in which we live, from which the Lord hath now taken him away;
Often did he deplore the state of these evil times, in which we live, from which the Lord hath now taken him away;
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Often did hee with tears bewaile the state of this congregation, and their unfruitfulnesse under the ministry of the word.
Often did he with tears bewail the state of this congregation, and their unfruitfulness under the Ministry of the word.
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How did hee even with teares pray for his enemies? he had some enimies,
How did he even with tears pray for his enemies? he had Some enemies,
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but they were such as his piety, religion and care to keep a good conscience made enimies unto him, touching whom I must say that which without trembling I cannot speak, that as they refused his society while he lived,
but they were such as his piety, Religion and care to keep a good conscience made enemies unto him, touching whom I must say that which without trembling I cannot speak, that as they refused his society while he lived,
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and sought to thrust him from among them, so I feare that where he now is, they shall never come except they repent.
and sought to thrust him from among them, so I Fear that where he now is, they shall never come except they Repent.
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O it is a fearfull thing to hate a man for his religion and piety;
O it is a fearful thing to hate a man for his Religion and piety;
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but such was his love and compassion towards them, that he did often with teares lament their estate and pray for them.
but such was his love and compassion towards them, that he did often with tears lament their estate and pray for them.
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At the mention of death he would still repeat the point not long since delivered; that he that would have comfort in death, must goe beyond death;
At the mention of death he would still repeat the point not long since Delivered; that he that would have Comfort in death, must go beyond death;
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even to that glorious inheritance to the which we are passing through death? and never in my life did I ever see any man so comfortably and contentedly adresse himself to encounter with death as he did.
even to that glorious inheritance to the which we Are passing through death? and never in my life did I ever see any man so comfortably and contentedly address himself to encounter with death as he did.
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O said he, this is the time that I have long waited for;
O said he, this is the time that I have long waited for;
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and as the pangs of death grew neerer, so used he the more comfortable speeches, saying with Paul, I desire to be dissolved and to be with Christ;
and as the pangs of death grew nearer, so used he the more comfortable Speeches, saying with Paul, I desire to be dissolved and to be with christ;
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now shall I see my sweet Saviour whom I have longed for;
now shall I see my sweet Saviour whom I have longed for;
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and when death was even upon him, he said come Lord Jesus come quickly, and so with admirable patience endured the pangs of death after prayer with him when his speech began to faile, I exhorted him now to look up to his Redeemer, who was ready to receive him into his Masters joy;
and when death was even upon him, he said come Lord jesus come quickly, and so with admirable patience endured the pangs of death After prayer with him when his speech began to fail, I exhorted him now to look up to his Redeemer, who was ready to receive him into his Masters joy;
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and I spake something out of the Revelations, touching the happy estate of those that die in the Lord, adding further that all this comfort we have by Christ, He answered with these his last words which with much difficulty he spake;
and I spoke something out of the Revelations, touching the happy estate of those that die in the Lord, adding further that all this Comfort we have by christ, He answered with these his last words which with much difficulty he spoke;
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saying, blessed be his glorious name, blessed be his glorious name, and thus this faithfull servant of Christ and heire of blessing, gave up his breath in blessing God and died, praising that God to whose praise he had lived.
saying, blessed be his glorious name, blessed be his glorious name, and thus this faithful servant of christ and heir of blessing, gave up his breath in blessing God and died, praising that God to whose praise he had lived.
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And what should I say more but as David said of Abner, died Abner as a fool dieth? died this our brother as a fool,
And what should I say more but as David said of Abner, died Abner as a fool Dieth? died this our brother as a fool,
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as a worldling, as a wicked man dieth, of whom no reckoning is to be made? no, precious is his death in the eyes of the Lord,
as a worldling, as a wicked man Dieth, of whom no reckoning is to be made? no, precious is his death in the eyes of the Lord,
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and in the eyes of all that fear the Lord, and blessed shall his memory be,
and in the eyes of all that Fear the Lord, and blessed shall his memory be,
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yea all that knew him well, will call him blessed.
yea all that knew him well, will call him blessed.
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And for my own part so often as I shall think of his death, and often I must think thereon, my soul shall wish and pray, Oh let medie the death of the righteous,
And for my own part so often as I shall think of his death, and often I must think thereon, my soul shall wish and pray, O let medie the death of the righteous,
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and let my last end be like unto his Amen.
and let my last end be like unto his Amen.
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THE SIGNES OF GODS forsaking a people.
THE SIGNES OF GOD'S forsaking a people.
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Preached by That laborious and faithfull Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex. Being the last Sermon that he preached.
Preached by That laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometime Fellow of Pembroke Hall in Cambridge, and late Minister of Rochford in Essex. Being the last Sermon that he preached.
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THE SIGNES OF GODS forsaking a people. JER. 14. 9. And we are called by thy Name; leave us not.
THE SIGNES OF GOD'S forsaking a people. JER. 14. 9. And we Are called by thy Name; leave us not.
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TWo things (Brethren and beloved in Christ Jesus) are intended and expressed by the holy Prophet from the first verse to the 13. verse.
TWo things (Brothers and Beloved in christ jesus) Are intended and expressed by the holy Prophet from the First verse to the 13. verse.
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There is first a denomination of a judgement, and that is dearth or famine from the first verse to the seventh.
There is First a denomination of a judgement, and that is dearth or famine from the First verse to the seventh.
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Secondly, the sword is threatned to the thirteenth verse; he will send the famine, then the sword, and he will not bee intreated.
Secondly, the sword is threatened to the thirteenth verse; he will send the famine, then the sword, and he will not be entreated.
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Then in the eighth and ninth verses we have the importunate prayer of the Church to turne away these judgements:
Then in the eighth and ninth Verses we have the importunate prayer of the Church to turn away these Judgments:
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And the prayer is marvellous sweet, in confession, where they confesse their sins, and seek to God for succour.
And the prayer is marvellous sweet, in Confessi, where they confess their Sins, and seek to God for succour.
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First, they desire God that he would not take his providence from them, why, stayest thou but for a night? verse the 8,
First, they desire God that he would not take his providence from them, why, stayest thou but for a night? verse the 8,
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as if they should have said, it is marveilous strange, that thou behavest thy self so like a stranger; thou seest our sorrowes, and dost not help us;
as if they should have said, it is marvelous strange, that thou behavest thy self so like a stranger; thou See our sorrows, and dost not help us;
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thou perceivest our troubles, and thou regardest us not; It is strange, it is strange; that the God of Israel stands as a man astonished;
thou perceivest our Troubles, and thou regardest us not; It is strange, it is strange; that the God of Israel Stands as a man astonished;
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that thou that hast heretofore received us, shouldst now stand as a man amazed and astonished,
that thou that hast heretofore received us, Shouldst now stand as a man amazed and astonished,
cst pns21 cst vh2 av vvn pno12, vmd2 av vvi p-acp dt n1 vvn cc vvn,
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as if thou wert weary of this thy work, and couldst do no more, as if thou shouldst say Ierusalem cannot be saved, and Judah cannot be succoured.
as if thou Wertenberg weary of this thy work, and Couldst do no more, as if thou Shouldst say Ierusalem cannot be saved, and Judah cannot be succored.
c-acp cs pns21 vbd2r j pp-f d po21 n1, cc vmd2 vdi av-dx av-dc, c-acp cs pns21 vmd2 vvi np1 vmbx vbi vvn, cc np1 vmbx vbi vvn.
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Secondly, they desire that God would not take away his presence from them; leave us not to our selves say they; let us see thy face;
Secondly, they desire that God would not take away his presence from them; leave us not to our selves say they; let us see thy face;
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though we die, yet let it be in thy presence;
though we die, yet let it be in thy presence;
cs pns12 vvb, av vvb pn31 vbi p-acp po21 n1;
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yea though thou help us not, yet it doth us good to look upon our Saviour, and thou canst help us;
yea though thou help us not, yet it does us good to look upon our Saviour, and thou Canst help us;
uh cs pns21 vvb pno12 xx, av pn31 vdz pno12 j pc-acp vvi p-acp po12 n1, cc pns21 vm2 vvi pno12;
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and thus you see the arguments wherewith they presse the Lord how, sweet they are, viz.
and thus you see the Arguments wherewith they press the Lord how, sweet they Are, viz.
cc av pn22 vvb dt n2 c-crq pns32 vvb dt n1 c-crq, j pns32 vbr, n1
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2407
First, thou art the hope of Israel; Alas if thou forsake us we are all lost;
First, thou art the hope of Israel; Alas if thou forsake us we Are all lost;
ord, pns21 vb2r dt n1 pp-f np1; uh cs pns21 vvb pno12 pns12 vbr d vvn;
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our hope is not in the meanes only;
our hope is not in the means only;
po12 n1 vbz xx p-acp dt n2 av-j;
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but our hope is in thee, leav us not, for thou art the hope of Israel, it is the task that thou hast taken upon thee, leave us not therefore.
but our hope is in thee, leave us not, for thou art the hope of Israel, it is the task that thou hast taken upon thee, leave us not Therefore.
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2410
Secondly, thou hast made thy selfe a Saviour, and now is the time of trouble, therefore now performe what thou hast undertaken.
Secondly, thou hast made thy self a Saviour, and now is the time of trouble, Therefore now perform what thou hast undertaken.
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2411
Thirdly, thou art in the midst of us, that is, thou art a great Commander amongst us, alwayes ready to succour us;
Thirdly, thou art in the midst of us, that is, thou art a great Commander among us, always ready to succour us;
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2412
and wilt thou now see us perish? thou art more neer to us then the Ark in the middest of the Campe, 1 Sam. 4. 6. As if they should say he lives in the midst ofus,
and wilt thou now see us perish? thou art more near to us then the Ark in the midst of the Camp, 1 Sam. 4. 6. As if they should say he lives in the midst ofus,
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2413
and will hee not save us?
and will he not save us?
cc vmb pns31 xx vvi pno12?
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Fourthly, we are called by thy name, and therefore wee have interest in thee, to whom should wives go,
Fourthly, we Are called by thy name, and Therefore we have Interest in thee, to whom should wives go,
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2415
but to their husbands? to whom should children go, but to their fathers? to whom should servants go,
but to their Husbands? to whom should children go, but to their Father's? to whom should Servants go,
cc-acp p-acp po32 n2? p-acp ro-crq vmd n2 vvi, cc-acp p-acp po32 n2? p-acp ro-crq vmd n2 vvi,
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2416
but to their Masters? to whom then should we go, but to thee our God and Saviour? leave us not therefore and wee will meddle with none but thee.
but to their Masters? to whom then should we go, but to thee our God and Saviour? leave us not Therefore and we will meddle with none but thee.
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2417
Secondly, though God might leave them, yet they beg that he would not; that is, the A men to their prayers;
Secondly, though God might leave them, yet they beg that he would not; that is, the A men to their Prayers;
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2418
though thou stand and wilt not help us; yet let us die in thy presence;
though thou stand and wilt not help us; yet let us die in thy presence;
cs pns21 vvb cc vm2 xx vvi pno12; av vvb pno12 vvi p-acp po21 n1;
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2419
and this is the great request of the Saints, they desire not to be left of God, although God might leave them;
and this is the great request of the Saints, they desire not to be left of God, although God might leave them;
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2420
whence learne that God might cast off a people.
whence Learn that God might cast off a people.
q-crq vvb cst np1 vmd vvi a-acp dt n1.
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Israel did feare it, and it is that which they prayed against, God might leav them:Israel did Fear it, and it is that which they prayed against, God might leave them:
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I doe not say that God will cast off his elect ones eternally, but those in outward covenant.
I do not say that God will cast off his elect ones eternally, but those in outward Covenant.
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2423
see Esay 1. verse 2. &c. Heare O Heavens, Hearken O Earth, I have nourished and brought up children,
see Isaiah 1. verse 2. etc. Hear Oh Heavens, Harken Oh Earth, I have nourished and brought up children,
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2424
but they have rebelled against mee;
but they have rebelled against me;
cc-acp pns32 vhb vvd p-acp pno11;
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2425
The Oxe knoweth his Owner, and the Asse his Masters Crib, but Israel hath not knowen, my People have not understood, &c. and verse the seventh; see the judgement;The Ox Knoweth his Owner, and the Ass his Masters Crib, but Israel hath not known, my People have not understood, etc. and verse the seventh; see the judgement;
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2426
your cities are burnt with fire; your cities Are burned with fire;
po22 n2 vbr vvn p-acp n1;
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2427
strangers devoure your land in your presence, and it is desolate like the overthrow of strangers. Strangers devour your land in your presence, and it is desolate like the overthrow of Strangers.
n2 vvb po22 n1 p-acp po22 n1, cc pn31 vbz j av-j dt n1 pp-f n2.
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2428
There is an outward Calling, as well as an effectuall Calling; God may reject; for many are called, but few chosen saith our Saviour.
There is an outward Calling, as well as an effectual Calling; God may reject; for many Are called, but few chosen Says our Saviour.
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2429
My brethren cast your thoughts afarre off, and see what is become of those famous Churches of Pergamus and Thyatira and the rest mentioned Rev. 1. verse 11. And who would have thought that Jerusalem should have been made an heap of stones and a vagabond people? and yet we see God hath forsaken them, shewing us thereby that although God will never forsake his own elect ones;
My brothers cast your thoughts afar off, and see what is become of those famous Churches of Pergamos and Thyatira and the rest mentioned Rev. 1. verse 11. And who would have Thought that Jerusalem should have been made an heap of stones and a vagabond people? and yet we see God hath forsaken them, showing us thereby that although God will never forsake his own elect ones;
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2430
yet hee may forsake such as are in outward covenant with him.
yet he may forsake such as Are in outward Covenant with him.
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2431
The Lord is said to dis-church or discharge a people Hosea. 1. 9. there God saith call his name Loammi for yee are not my people,
The Lord is said to dischurch or discharge a people Hosea. 1. 9. there God Says call his name Loammi for ye Are not my people,
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and therefore I will not bee your God. And as I may so say, he sues out a bill of divorcement;
and Therefore I will not be your God. And as I may so say, he sues out a bill of divorcement;
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2433
as it was in the old Law, they that had any thing against their wives, they sued out a bill of divorcement against them,
as it was in the old Law, they that had any thing against their wives, they sued out a bill of divorcement against them,
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2434
and so doth God, see Hosea. 2. 2. Plead with thy Mother, tell her shee is not my Spouse nor my beloved;
and so does God, see Hosea. 2. 2. Plead with thy Mother, tell her she is not my Spouse nor my Beloved;
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2435
but let her cast away her fornications out of her sight, and her adulteries from between her breasts,
but let her cast away her fornications out of her sighed, and her adulteries from between her breasts,
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2436
lest I make her as at the first, that is, as shee was in Egypt, poore and miserable.
lest I make her as At the First, that is, as she was in Egypt, poor and miserable.
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2437
As if God should now say to England, plead, plead with England all yee that are my Ministers in the way of my truth,
As if God should now say to England, plead, plead with England all ye that Are my Ministers in the Way of my truth,
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2438
and say unto her, let her cast away her rebellions, least I leave her as I found her in the day of Captivity and bondage under the blindnesse of popery and superstition.
and say unto her, let her cast away her rebellions, lest I leave her as I found her in the day of Captivity and bondage under the blindness of popery and Superstition.
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Ob. But how doth God cast off a people? Sol. I answer, first when he takes away his love and respect from a people;Ob. But how does God cast off a people? Sol. I answer, First when he Takes away his love and respect from a people;
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2440
and as his love, so the token of his love, which is his Word and Sacraments, the meanes of salvation.
and as his love, so the token of his love, which is his Word and Sacraments, the means of salvation.
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2441
Secondly, when he takes away his providence, I meane when he takes downe his walls, that is, his Magistracy and Ministry.
Secondly, when he Takes away his providence, I mean when he Takes down his walls, that is, his Magistracy and Ministry.
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2442
Thirdly, when in stead of Councelling there comes in Bribing; and in stead of true teaching there comes in daubing with untempered morter;
Thirdly, when in stead of Counseling there comes in Bribing; and in stead of true teaching there comes in daubing with untempered mortar;
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2443
when God takes away the hedge thereof, Esay 5. 5. or the stakes growe rotten and are not renewed then is God going away.
when God Takes away the hedge thereof, Isaiah 5. 5. or the stakes grow rotten and Are not renewed then is God going away.
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Fourthly, when God takes away the benefit of both these helps, they are signes of Gods departure.
Fourthly, when God Takes away the benefit of both these helps, they Are Signs of God's departure.
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Vse May God un-church or discharge a People and cast a Nation off? Oh then let this teach us to cast off all security; for miseries are nigh at hand in all probability;Use May God unchurch or discharge a People and cast a nation off? O then let this teach us to cast off all security; for misery's Are High At hand in all probability;
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2446
when wee observe what God hath done for us, all things are ripe to destruction,
when we observe what God hath done for us, all things Are ripe to destruction,
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2447
and yet we feare it not, but wee promise to our selves safety, and consider not that England is ready to be harrowed,
and yet we Fear it not, but we promise to our selves safety, and Consider not that England is ready to be harrowed,
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and yet wee cannot entertaine a thought of Englands desolation;
and yet we cannot entertain a Thought of Englands desolation;
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when there are so many htophesies in it of its destruction, yet wee cannot be perswaded of it,
when there Are so many htophesies in it of its destruction, yet we cannot be persuaded of it,
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2450
but in our Iudgements it must not be, it must not be as yet; as if it were unpossible that God should leave England, as if God were a cockering Father over lewd children;
but in our Judgments it must not be, it must not be as yet; as if it were unpossible that God should leave England, as if God were a cockering Father over lewd children;
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God may leave a Nation, and his elect may suffer, and why may not England? Englands sins are very great,
God may leave a nation, and his elect may suffer, and why may not England? Englands Sins Are very great,
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2452
and the greater, because the meanes are great, and our warnings are and have been great;
and the greater, Because the means Are great, and our Warnings Are and have been great;
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but yet our mercies are farre greater; England hath been a mirrour of mercies; yet now God may leave it, and make it the mirrour of his justice.
but yet our Mercies Are Far greater; England hath been a mirror of Mercies; yet now God may leave it, and make it the mirror of his Justice.
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2454
Look how God spake to the people that did brag of their temple Jer. 7. 4. saith God, Trust not in lying words, saying the Temple of the Lord, this is the Temple of the Lord;
Look how God spoke to the people that did brag of their temple Jer. 7. 4. Says God, Trust not in lying words, saying the Temple of the Lord, this is the Temple of the Lord;
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but what saith the Lord by the Prophet in the twelfth and fourteenth verses, Goe now to my place which was in Shiloh, where I set my name at the beginning,
but what Says the Lord by the Prophet in the twelfth and fourteenth Verses, Go now to my place which was in Shiloh, where I Set my name At the beginning,
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and behold what I did unto it for the wickednesse of my people Israel, &c. Even so England, thou hast the Temple and the Priests;and behold what I did unto it for the wickedness of my people Israel, etc. Even so England, thou hast the Temple and the Priests;
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2457
and yet may not God that destroyed Shiloh, destroy thee? Goe to Bohemia; and from thence to the Palatinate, and from thence to other parts of Germany; Doe but imagine that you were there or doe but mark what travellers say.
and yet may not God that destroyed Shiloh, destroy thee? Go to Bohemia; and from thence to the Palatinate, and from thence to other parts of Germany; Do but imagine that you were there or doe but mark what travellers say.
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2458
Gods Churches are made heapes of stones, and those Bethels wherein Gods name was called upon, are now defiled Temples;
God's Churches Are made heaps of stones, and those Bethels wherein God's name was called upon, Are now defiled Temples;
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2459
For Satan and superstition to raigne in, you cannot goe three steps but you shall see the head of a dead man;
For Satan and Superstition to Reign in, you cannot go three steps but you shall see the head of a dead man;
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2460
And goe a little further, and you shall see the heart pickt out by the fowles of the ayre,
And go a little further, and you shall see the heart picked out by the fowls of the air,
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2461
or some other sad spectacle? and then surely you will say, Tylly hath been here or there;
or Some other sad spectacle? and then surely you will say, Tylly hath been Here or there;
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2462
now are these Churches become desolate, and may not England? Doe but goe into their Cities and Townes,
now Are these Churches become desolate, and may not England? Do but go into their Cities and Towns,
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2463
and there you may see many compassed about with chaines of Captivity, and every man bemoaning himself.
and there you may see many compassed about with chains of Captivity, and every man bemoaning himself.
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2464
Doe but look under a tree, and there you may see a poor fatherlesse child sending out his breath and crying unto his helplesse Mother;
Doe but look under a tree, and there you may see a poor fatherless child sending out his breath and crying unto his helpless Mother;
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2465
step but a little further, and you shall see the helplesse Wife, the sad Wife bemoaning her Husband,
step but a little further, and you shall see the helpless Wife, the sad Wife bemoaning her Husband,
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2466
and this is her misery, she cannot die time enough, but shee shall see greater misery;
and this is her misery, she cannot die time enough, but she shall see greater misery;
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2467
for either she shall (as she thinks) see her little ones dasht against the stones,
for either she shall (as she thinks) see her little ones dashed against the stones,
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2468
or tossed upon the Pikes, or if they live, that then they shall be brought up in Popery,
or tossed upon the Pikes, or if they live, that then they shall be brought up in Popery,
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2469
and then shee weeps again, and thinks that if her Husband be dead it is well:
and then she weeps again, and thinks that if her Husband be dead it is well:
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2470
But it may be he is upon the rack, or put to some other torment, and then she dies an hundred times before she can die;
But it may be he is upon the rack, or put to Some other torment, and then she die an hundred times before she can die;
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2471
Thus if you can set your soules in their soules stead, and imagine you were in their condition,
Thus if you can Set your Souls in their Souls stead, and imagine you were in their condition,
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2472
and say, may not this bee the condition of England, and who knowes but it may? O my beloved, bee not high minded; but feare;
and say, may not this be the condition of England, and who knows but it may? O my Beloved, be not high minded; but Fear;
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2473
for as we have Gods bountie on the one side, so (for ought I know) we may have his severity on the other side, Pranck not then your selves with foolish imaginations saying, who dare come to hurt England? the Spaniard hath his hands full,
for as we have God's bounty on the one side, so (for ought I know) we may have his severity on the other side, Prank not then your selves with foolish Imaginations saying, who Dare come to hurt England? the Spaniard hath his hands full,
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2474
and the French are too weak. But beloved be not deluded;
and the French Are too weak. But Beloved be not deluded;
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2475
who would have thought that Jerusalem the Lady city of all Nations, whither the tribes went up to worship, should become a heap of stones and a vagabond people? but yet you see it was, and is to this day;
who would have Thought that Jerusalem the Lady City of all nations, whither the tribes went up to worship, should become a heap of stones and a vagabond people? but yet you see it was, and is to this day;
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2476
And I pray, why may it not be Englands case? Learne therfore, heare, and feare God,
And I pray, why may it not be Englands case? Learn Therefore, hear, and Fear God,
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2477
for assuredly God can be God without Englands prosperity; Doe not say here are many good Christians;
for assuredly God can be God without Englands Prosperity; Do not say Here Are many good Christians;
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2478
doe you think that God is beholding to you for your religion? surely not:
do you think that God is beholding to you for your Religion? surely not:
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2479
For rather then he will preserve such as professe his name, and yet hate to be reformed; he will raise up of these stones children unto Abraham, he will rather go into Turky and say unto them, Thou art my people,
For rather then he will preserve such as profess his name, and yet hate to be reformed; he will raise up of these stones children unto Abraham, he will rather go into Turky and say unto them, Thou art my people,
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2480
and I will be your God.
and I will be your God.
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2481
But wilt thou let God goe England? are you so content, and will youlet Christ goe and God goe? O no, no;
But wilt thou let God go England? Are you so content, and will youlet christ go and God go? O no, no;
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2482
lay heart and hands upon him as they did upon Paul; every one of you lay hold on him and say thou shalt not goe from us,
lay heart and hands upon him as they did upon Paul; every one of you lay hold on him and say thou shalt not go from us,
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2483
for we are called by thy name, therefore leave us not;
for we Are called by thy name, Therefore leave us not;
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2484
And for my part I will pray that he doth not take his leave of us.
And for my part I will pray that he does not take his leave of us.
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2485
Doe you thihke that Rome will forsake or part with her Gods? no, they will rather loose their lives;
Do you thihke that Room will forsake or part with her God's? no, they will rather lose their lives;
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2486
and wilt thou let thy God goe O England? plead with thy God and let him not depart,
and wilt thou let thy God go Oh England? plead with thy God and let him not depart,
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2487
but part rather with thy rebellions. Wee are called by thy name, leave us not.
but part rather with thy rebellions. we Are called by thy name, leave us not.
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2488
You see the Church is very importunate to keep God with them, they lay hold on God with Coards of arguments;
You see the Church is very importunate to keep God with them, they lay hold on God with Coards of Arguments;
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2489
O thou hope of Israel, doe not leave us;
Oh thou hope of Israel, do not leave us;
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2490
they beset God with their prayers, and as it were they watch him at the townes end that he should not goe away,
they beset God with their Prayers, and as it were they watch him At the Towns end that he should not go away,
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2491
and they say, thou shalt still abide with us, they are importunate that he doe not leave them, whence observe, Doct. That it is the importunate desire of the Saints of God, still to keepe God present with them.
and they say, thou shalt still abide with us, they Are importunate that he do not leave them, whence observe, Doct. That it is the importunate desire of the Saints of God, still to keep God present with them.
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2492
They cared not so much for sword or famine, as they did for the losse of Gods presence;
They cared not so much for sword or famine, as they did for the loss of God's presence;
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2493
O Lord, leave us not say they; this was their prayer; and blame them not;
Oh Lord, leave us not say they; this was their prayer; and blame them not;
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2494
for consider what a grief it is that God should stand by and not help them, Good Lord (say they) leave us not, wee cannot abide to thinke that God should leave us, much lesse can we endure to feele it or taste it;
for Consider what a grief it is that God should stand by and not help them, Good Lord (say they) leave us not, we cannot abide to think that God should leave us, much less can we endure to feel it or taste it;
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2495
thus they did, and thus the Saints of God should doe, Exod. 33. 14, 15. Moses saith if thy presence goe not with us, carry us not hence;
thus they did, and thus the Saints of God should do, Exod 33. 14, 15. Moses Says if thy presence go not with us, carry us not hence;
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2496
alas, Moses might have gone upon faire termes; yee shall (saith God) possesse the land in peace with prosperity;
alas, Moses might have gone upon fair terms; ye shall (Says God) possess the land in peace with Prosperity;
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2497
But what saith Moses? though wee might have Canaan and all the delights there, yet carry us not hence unlesse thy presence goe with us;
But what Says Moses? though we might have Canaan and all the delights there, yet carry us not hence unless thy presence go with us;
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2498
this is the stay and the strength that he stickes too.
this is the stay and the strength that he sticks too.
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2499
So Psal. 80. 18, 19. Turne us again O Lord of hosts, make thy face to shine upon us;
So Psalm 80. 18, 19. Turn us again Oh Lord of hosts, make thy face to shine upon us;
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2500
here is a man, a David, a heart worth gold, hee makes not many suits,
Here is a man, a David, a heart worth gold, he makes not many suits,
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2501
but hee comes home, he sues to the purpose, make thy face (saith hee) to shine upon us;
but he comes home, he sues to the purpose, make thy face (Says he) to shine upon us;
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2502
as if he should have said that is prosperity enough, for it endureth for ever.
as if he should have said that is Prosperity enough, for it Endureth for ever.
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2503
But what is the presence of God? In a word, it is the particular favour of God which hee expresseth in his Ordinances, it is all the good and sweetnesse that flowes from the purity of Gods worship, whereby God reveales himselfe unto us.
But what is the presence of God? In a word, it is the particular favour of God which he Expresses in his Ordinances, it is all the good and sweetness that flows from the purity of God's worship, whereby God reveals himself unto us.
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2504
It is not gold, wealth, nor prosperity, that makes God to be our God;
It is not gold, wealth, nor Prosperity, that makes God to be our God;
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2505
for there is more gold in the West Indies, then in all Christendome, but it is Gods ordinances purely administred that brings Gods presence to a people.
for there is more gold in the West Indies, then in all Christendom, but it is God's ordinances purely administered that brings God's presence to a people.
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2506
God forsooke Shiloh because his ordinances were not purely kept there;
God forsook Shiloh Because his ordinances were not purely kept there;
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2507
when the people left the Arke ( viz ) hs pure worship, then God left the people;
when the people left the Ark (videlicet) hs pure worship, then God left the people;
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2508
when the Arke of Godspresence was among them, the word in the purity of it, then his face was there, and there God was principally present;
when the Ark of Godspresence was among them, the word in the purity of it, then his face was there, and there God was principally present;
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2509
hence it was that Cain is said to be cast out of Gods presence; because he was cast out from the Church, hee was cast out from Gods ordinances;
hence it was that Cain is said to be cast out of God's presence; Because he was cast out from the Church, he was cast out from God's ordinances;
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2510
if a people doe outwardly reforme, and sincerely worship God they may remaine;
if a people do outwardly reform, and sincerely worship God they may remain;
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2511
if Sodom and Gomorrah had but legally repented, they had remained, they had not been destroyed;
if Sodom and Gomorrah had but legally repented, they had remained, they had not been destroyed;
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2512
And hence it is that the Saints are so urgent for Gods Ordinances in the purity of them:
And hence it is that the Saints Are so urgent for God's Ordinances in the purity of them:
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2513
But the wicked say once a Sabbath is enough, and once a week is too much;
But the wicked say once a Sabbath is enough, and once a Week is too much;
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2514
by this we may see that England; is ripe;
by this we may see that England; is ripe;
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2515
and is shee nor weary of God? nay, shee is fat fed to the slaughter.
and is she nor weary of God? nay, she is fat fed to the slaughter.
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2516
But it was not so with the Saints and people of God in former times;
But it was not so with the Saints and people of God in former times;
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2517
it was Davids grand request, that hee might dwell in the house of the Lord, Psal. 27. 4. And Psalme the 42. and the first verse hee said, his soule did pant for Gods ordinances.
it was Davids grand request, that he might dwell in the house of the Lord, Psalm 27. 4. And Psalm the 42. and the First verse he said, his soul did pant for God's ordinances.
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(29) body_of_sermon (DIV2)
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2518
Thus you see that the Saints of God are marvellous importunate to keepe God in his ordinances.
Thus you see that the Saints of God Are marvellous importunate to keep God in his ordinances.
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2519
Quest. But may not a man bee saved without preaching?Quest. But may not a man be saved without preaching?
n1. cc-acp vmb xx dt n1 vbi vvn p-acp vvg?
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2520
Answ. I answer, the argument is clear, the Saints maintain God in his ordinances, the want of which is under the penalty of death and damnation,Answer I answer, the argument is clear, the Saints maintain God in his ordinances, the want of which is under the penalty of death and damnation,
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2521
because wee have more need of God in his ordinances than of all the gold in the world;
Because we have more need of God in his ordinances than of all the gold in the world;
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(29) body_of_sermon (DIV2)
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2522
for all the gold in the world will not satisfy a hungry man; It is bread that hee must have, because hee hath need of it;
for all the gold in the world will not satisfy a hungry man; It is bred that he must have, Because he hath need of it;
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(29) body_of_sermon (DIV2)
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2523
so the Saints have most need of God and of Christ; for though they have but ragged coats,
so the Saints have most need of God and of christ; for though they have but ragged coats,
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(29) body_of_sermon (DIV2)
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2524
and their bodies pincht with hunger, yet God is hee that they stand most in need of.
and their bodies pinched with hunger, yet God is he that they stand most in need of.
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2525
In Psalme the 37. and the 25. verse David fretted at the prosperity of the wicked;
In Psalm the 37. and the 25. verse David fretted At the Prosperity of the wicked;
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2526
but at the last he breaks of kindly, saying, whom have I in heaven but thee? As if hee should have said, let them have what they will, I will have nothing but thee.
but At the last he breaks of kindly, saying, whom have I in heaven but thee? As if he should have said, let them have what they will, I will have nothing but thee.
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(29) body_of_sermon (DIV2)
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2527
And why so? why? thou art my strength and my portion for ever;
And why so? why? thou art my strength and my portion for ever;
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2528
marke, hee saith that God is his strength, yea the strength of his heart, hereby shewing that all the helps in the world cannot help the heart of man,
mark, he Says that God is his strength, yea the strength of his heart, hereby showing that all the helps in the world cannot help the heart of man,
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(29) body_of_sermon (DIV2)
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2529
if God and Christ bee wanting;
if God and christ bee wanting;
cs np1 cc np1 n1 vvg;
(29) body_of_sermon (DIV2)
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2530
you were as good offer a journey to refresh a weary man, or the ayre to feed a hungry man,
you were as good offer a journey to refresh a weary man, or the air to feed a hungry man,
pn22 vbdr a-acp j n1 dt n1 pc-acp vvi dt j n1, cc dt n1 pc-acp vvi dt j n1,
(29) body_of_sermon (DIV2)
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2531
as to offer riches, honours and ease to help a distressed soule. These will never help a man;
as to offer riches, honours and ease to help a distressed soul. These will never help a man;
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2532
hee may well dote upon them, but his soule and conscience will be galled and troubled still;
he may well dote upon them, but his soul and conscience will be galled and troubled still;
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(29) body_of_sermon (DIV2)
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2533
it must bee the God of peace that must speak peace to troubled soules.
it must be the God of peace that must speak peace to troubled Souls.
pn31 vmb vbi dt n1 pp-f n1 cst vmb vvi n1 p-acp j-vvn n2.
(29) body_of_sermon (DIV2)
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2534
It must bee the God of peace that must speak peace to a distressed soule, to a soule that is damned in it selfe;
It must be the God of peace that must speak peace to a distressed soul, to a soul that is damned in it self;
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(29) body_of_sermon (DIV2)
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2535
it is hee that must say, I will bee the strength of their hearts, and their portion for ever;
it is he that must say, I will be the strength of their hearts, and their portion for ever;
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(29) body_of_sermon (DIV2)
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2536
no marvell then if a poor soule cryes to God, when happily the heart is full,
no marvel then if a poor soul cries to God, when happily the heart is full,
dx n1 av cs dt j n1 vvz p-acp np1, c-crq av-j dt n1 vbz j,
(29) body_of_sermon (DIV2)
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2537
when the soul gnaws and cries within it selfe, I am damned, I am damned;
when the soul gnaws and cries within it self, I am damned, I am damned;
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2538
happily the palate is pleased with delicates, when the poor soule for ought it knowes must goe down to hell;
happily the palate is pleased with delicates, when the poor soul for ought it knows must go down to hell;
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2539
oh then beloved, if you will have safety, goe where God is; for every good gift comes in with him;
o then Beloved, if you will have safety, go where God is; for every good gift comes in with him;
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2540
if once a man hath got God into his company, hee hath all good things with him.
if once a man hath god God into his company, he hath all good things with him.
cs a-acp dt n1 vhz vvn np1 p-acp po31 n1, pns31 vhz d j n2 p-acp pno31.
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2541
God blessed Obed Edoms house for the Arkes sake;
God blessed Obed Edoms house for the Arks sake;
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2542
now the Arke was a type of Christ, and where it came, many blessings came with it;
now the Ark was a type of christ, and where it Come, many blessings Come with it;
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2543
even so when God comes unto a people they are married unto him in righteousnesse, in judgement, in loving kindnesse and in mercies for ever, Hosea 2. 9. When a man is married to a wife, all is his;
even so when God comes unto a people they Are married unto him in righteousness, in judgement, in loving kindness and in Mercies for ever, Hosea 2. 9. When a man is married to a wife, all is his;
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2544
so get Christ and all is thine, and then what wouldst thou have more? God speaks to the raine, and it heares;
so get christ and all is thine, and then what Wouldst thou have more? God speaks to the rain, and it hears;
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2545
to the corne, and it heares; but if thou be in Christ, hell and death are thy servants;
to the corn, and it hears; but if thou be in christ, hell and death Are thy Servants;
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(29) body_of_sermon (DIV2)
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2546
but they that have outward things only, as profits, pleasures or the like, they have their ruine,
but they that have outward things only, as profits, pleasures or the like, they have their ruin,
cc-acp pns32 cst vhb j n2 av-j, c-acp n2, n2 cc dt j, pns32 vhb po32 n1,
(29) body_of_sermon (DIV2)
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2547
unlesse they have Christ with them;
unless they have christ with them;
cs pns32 vhb np1 p-acp pno32;
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2548
get Christ therefore, for if hee be wanting all outward and inward dangers befall that man; or that Nation;
get christ Therefore, for if he be wanting all outward and inward dangers befall that man; or that nation;
vvb np1 av, c-acp cs pns31 vbi vvg d j cc j n2 vvi d n1; cc d n1;
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2549
woe be unto him or them that are without God.
woe be unto him or them that Are without God.
n1 vbb p-acp pno31 cc pno32 cst vbr p-acp np1.
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2550
For though they bring up their children, yet will I bereave them, that there shall not bee man left;
For though they bring up their children, yet will I bereave them, that there shall not be man left;
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(29) body_of_sermon (DIV2)
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2551
yea woe also to them, when I doe depart from them; Ephraim, as Tyrus is planted in a plesant place:
yea woe also to them, when I do depart from them; Ephraim, as Tyre is planted in a pleasant place:
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2552
but Ephraim shall bring forth his children to the murderer, Hosea the 9. 12, 13. verses.
but Ephraim shall bring forth his children to the murderer, Hosea the 9. 12, 13. Verses.
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(29) body_of_sermon (DIV2)
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2553
True indeed, woe bee unto that heart, County or Kingdome, that God is departed from;
True indeed, woe be unto that heart, County or Kingdom, that God is departed from;
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(29) body_of_sermon (DIV2)
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2554
when God who is the God of mercies and all consolation, is departed away, who can but pitty that soule, County or Kingdome who will not submit to Gods peace consolation and salvation? when God parts, all miseries follow;
when God who is the God of Mercies and all consolation, is departed away, who can but pity that soul, County or Kingdom who will not submit to God's peace consolation and salvation? when God parts, all misery's follow;
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2555
for that man that makes no conscience in outfaceing God in the Congregation, mark what the text saith Dent. 28. 15. I will forsake them,
for that man that makes no conscience in outfacing God in the Congregation, mark what the text Says Dent. 28. 15. I will forsake them,
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2556
and many miseries shall overtake them, and when the floud gates are once up, then comes in all evils;
and many misery's shall overtake them, and when the flood gates Are once up, then comes in all evils;
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2557
And then they shall say, are not these things come upon us because God is not with us? If therfore we would avoid woe and sorrow, slaying and killing one another;
And then they shall say, Are not these things come upon us Because God is not with us? If Therefore we would avoid woe and sorrow, slaying and killing one Another;
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(29) body_of_sermon (DIV2)
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2558
if the wife would not see her husband killed before her tender eyes, and the man see his wife snatcht out of the world by the hands of wicked men,
if the wife would not see her husband killed before her tender eyes, and the man see his wife snatched out of the world by the hands of wicked men,
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(29) body_of_sermon (DIV2)
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2559
then leave not God, but hold him fast, and then evill dayes, will depart from us;
then leave not God, but hold him fast, and then evil days, will depart from us;
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(29) body_of_sermon (DIV2)
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2560
It is our holding of God that keepes miseries from us;
It is our holding of God that keeps misery's from us;
pn31 vbz po12 vvg pp-f np1 cst vvz n2 p-acp pno12;
(29) body_of_sermon (DIV2)
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oh then what shall wee think of them that are weary of God, and that say to the Almighty depart from us? Job 22. 17. Ob. But are there any amongst us that are weary of God? I hope there are none such amongst us.
o then what shall we think of them that Are weary of God, and that say to the Almighty depart from us? Job 22. 17. Ob. But Are there any among us that Are weary of God? I hope there Are none such among us.
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(29) body_of_sermon (DIV2)
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I answer, thou that art a servant, and rejectest the Command of thy Master, in it thou doest reject God,
I answer, thou that art a servant, and rejectest the Command of thy Master, in it thou dost reject God,
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(29) body_of_sermon (DIV2)
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and all such as have a mean conceit of the worship of God and the word of God,
and all such as have a mean conceit of the worship of God and the word of God,
cc d d c-acp vhb dt j n1 pp-f dt n1 pp-f np1 cc dt n1 pp-f np1,
(29) body_of_sermon (DIV2)
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2564
and thinke that prayer or preaching is continued too long;
and think that prayer or preaching is continued too long;
cc vvb d n1 cc vvg vbz vvn av av-j;
(29) body_of_sermon (DIV2)
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2565
I say, these men know not what they thinke or say, but certainly it is because they would be freed from the Ordinance; of God:
I say, these men know not what they think or say, but Certainly it is Because they would be freed from the Ordinance; of God:
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(29) body_of_sermon (DIV2)
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well, God will free thee from them one day, I will warrant thee, and then thou wilt bee in a miserable condition;
well, God will free thee from them one day, I will warrant thee, and then thou wilt be in a miserable condition;
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(29) body_of_sermon (DIV2)
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2567
oh that thou wouldest pitty thy poor condition;
o that thou Wouldst pity thy poor condition;
uh cst pns21 vmd2 vvi po21 j n1;
(29) body_of_sermon (DIV2)
458
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2568
but thou that art weary of Gods ordinances and of his mercies, his presence and patience, know thou that thou shalt bee deprived of Gods goodnesse,
but thou that art weary of God's ordinances and of his Mercies, his presence and patience, know thou that thou shalt be deprived of God's Goodness,
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(29) body_of_sermon (DIV2)
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2569
and thy portion shall bee with those that hate God in this life here, and after this life (if thou repent not) thy portion shall bee with them in Tophet where the worme dyeth not,
and thy portion shall be with those that hate God in this life Here, and After this life (if thou Repent not) thy portion shall be with them in Tophet where the worm Dies not,
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(29) body_of_sermon (DIV2)
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2570
and where the fire goeth not out, and then thy crying will not availe, God will bee God over thee in destruction,
and where the fire Goes not out, and then thy crying will not avail, God will be God over thee in destruction,
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(29) body_of_sermon (DIV2)
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2571
yea when he hath spurned thousauds and ten thousands into hell, such as thou art,
yea when he hath spurned thousauds and ten thousands into hell, such as thou art,
uh c-crq pns31 vhz vvn n2 cc crd crd p-acp n1, d c-acp pns21 vb2r,
(29) body_of_sermon (DIV2)
458
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2572
then shalt thou bee the everlasting object of his never dying wrath, then notwithstanding all thy shrill cryes,
then shalt thou be the everlasting Object of his never dying wrath, then notwithstanding all thy shrill cries,
av vm2 pns21 vbi dt j n1 pp-f png31 av j-vvg n1, av p-acp d po21 j n2,
(29) body_of_sermon (DIV2)
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2573
though thou couldest be heard out of that dungeon, yet were thy help never the near; for God is God still.
though thou Couldst be herd out of that dungeon, yet were thy help never the near; for God is God still.
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(29) body_of_sermon (DIV2)
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2574
I advise thee therefore what to do, whilst thou art here in this life, make thy peace with God in Christ,
I Advice thee Therefore what to do, while thou art Here in this life, make thy peace with God in christ,
pns11 vvb pno21 av r-crq pc-acp vdi, cs pns21 vb2r av p-acp d n1, vvb po21 n1 p-acp np1 p-acp np1,
(29) body_of_sermon (DIV2)
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2575
and lay thy selfe low before him, and bear patiently his hand in his wrath which thou hast deserved.
and lay thy self low before him, and bear patiently his hand in his wrath which thou hast deserved.
cc vvb po21 n1 j p-acp pno31, cc vvi av-j po31 n1 p-acp po31 n1 r-crq pns21 vh2 vvn.
(29) body_of_sermon (DIV2)
458
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2576
And marke what I say, thou hast deserved to bee in hell an hundred times, that is the least;
And mark what I say, thou hast deserved to be in hell an hundred times, that is the least;
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(29) body_of_sermon (DIV2)
458
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2577
and therefore bee contented with thy condition; for thou hast chosen death rather than life:
and Therefore be contented with thy condition; for thou hast chosen death rather than life:
cc av vbi vvn p-acp po21 n1; p-acp pns21 vh2 vvn n1 av-c cs n1:
(29) body_of_sermon (DIV2)
458
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2578
and God should wrong himselfe and thee also, if he should not let thee have thy choosing.
and God should wrong himself and thee also, if he should not let thee have thy choosing.
cc np1 vmd vvi px31 cc pno21 av, cs pns31 vmd xx vvi pno21 vhi po21 vvg.
(29) body_of_sermon (DIV2)
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2579
Will not these things move you, my brethren? Me thinks I see your colours rise, I am glad of it, I hope it is to a good end;
Will not these things move you, my brothers? Me thinks I see your colours rise, I am glad of it, I hope it is to a good end;
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you may be wise, and happily so wise as to choose life rather then death: Now the Lord grant it, for see delights not in your destruction.
you may be wise, and happily so wise as to choose life rather then death: Now the Lord grant it, for see delights not in your destruction.
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I will adde one word more, to leave the more impression in your hearts; my desire is the health of your soules;I will add one word more, to leave the more impression in your hearts; my desire is the health of your Souls;
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though my meat seem sowre, yet my minde is the will of God.
though my meat seem sour, yet my mind is the will of God.
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Thou man or woman, that canst not abide so much Preaching, but standest upon thorns whilst it is preaching:
Thou man or woman, that Canst not abide so much Preaching, but Standest upon thorns while it is preaching:
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2584
Too much of one thing (you say) is good for nothing; You do as much as say you will not have God with you;Too much of one thing (you say) is good for nothing; You do as much as say you will not have God with you;
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you will have a little of God, but you will have more of your pleasures:
you will have a little of God, but you will have more of your pleasures:
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2586
is this your desire, your delights? Know then, whosoever thou art, that hast an ill will to God and his Ordinances,
is this your desire, your delights? Know then, whosoever thou art, that hast an ill will to God and his Ordinances,
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and wilt not have the gospel in the purity of it; thou shalt have thy desires:
and wilt not have the gospel in the purity of it; thou shalt have thy Desires:
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Thou sayest, depart Preachings, and so it shall, thou shalt, have thy desires.
Thou Sayest, depart Preachings, and so it shall, thou shalt, have thy Desires.
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2589
When thou shalt hear the trumpets sound, and when thine eares shall tingle with the sound of war;
When thou shalt hear the trumpets found, and when thine ears shall tingle with the found of war;
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then depart for ever, you that are weary of God, get you down to hell for ever:
then depart for ever, you that Are weary of God, get you down to hell for ever:
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Fulfill your base lusts (then will God say) for I have fed you on earth this twenty, thirty, forty, fifty,
Fulfil your base Lustiest (then will God say) for I have fed you on earth this twenty, thirty, forty, fifty,
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nay sixty yeares and upwards, and my milde Word could not rule you nor prevail with you,
nay sixty Years and upward, and my mild Word could not Rule you nor prevail with you,
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and therefore now get you to hell, and there remain for ever. Think thus with your selves;
and Therefore now get you to hell, and there remain for ever. Think thus with your selves;
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will God serve me thus? yea that he will, for he hath prepared a place,
will God serve me thus? yea that he will, for he hath prepared a place,
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for the proudest Kings, Princes, Monarchs Captains, &c. that are, or ever were in the world,
for the proudest Kings, Princes, Monarchs Captains, etc. that Are, or ever were in the world,
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if they will not be ruled nor guided by God, and his word.
if they will not be ruled nor guided by God, and his word.
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2597
See Isa. 30. 33. the Text doth as good as say, he delighteth to make bonfires about their eares:
See Isaiah 30. 33. the Text does as good as say, he delights to make bonfires about their ears:
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And must this be the way to glorifie God?
And must this be the Way to Glorify God?
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But some may say, surely Kings and Monarchs are exempted, they need not fear that such torments shall come upon them.But Some may say, surely Kings and Monarchs Are exempted, they need not Fear that such torments shall come upon them.
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To this I answer, that God will say unto them, raign there if thou wilt, and then they shall know that there is a King that laughs at their destruction.
To this I answer, that God will say unto them, Reign there if thou wilt, and then they shall know that there is a King that laughs At their destruction.
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Take notice of this I beseech you, and reason thus with your own soules:
Take notice of this I beseech you, and reason thus with your own Souls:
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2602
Is he a good sonne that cannot abide the presence of his own father? is she a good wife that cannot abide the company of her husband? and is he a good Christian that cannot endure the company of Christ in his ordinances?
Is he a good son that cannot abide the presence of his own father? is she a good wife that cannot abide the company of her husband? and is he a good Christian that cannot endure the company of christ in his ordinances?
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This may serve to rebuke Gods people for their neglect. This may serve to rebuke God's people for their neglect.
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You see the Gospel is going, Christ is departing, he is going to seek better entertainment. (But I marvaile you give no better attendance;
You see the Gospel is going, christ is departing, he is going to seek better entertainment. (But I marvel you give no better attendance;
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2605
I pray hearken what I say and have to say, stand up and heare, and the Lord give you grace to believe.) I will deale plainly with you;
I pray harken what I say and have to say, stand up and hear, and the Lord give you grace to believe.) I will deal plainly with you;
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2606
as sure as God is God, God is going from England. Shall I tell you what God told me? nay I must tell you on pain of my life;
as sure as God is God, God is going from England. Shall I tell you what God told me? nay I must tell you on pain of my life;
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Will you give eare and believe me? I am a poor Ambassador sent from God to do his message unto you;
Will you give ear and believe me? I am a poor Ambassador sent from God to do his message unto you;
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2608
and although I be low, yet my message is from above, and He that sent me is great, and from above;
and although I be low, yet my message is from above, and He that sent me is great, and from above;
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and oh that He would grant that this my message might be believed!
and o that He would grant that this my message might be believed!
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What if I should tell you, that God told me (yesternight) that he would destory England and lay it waste? What say you to this, my beloved? it is my message, by meditation is Gods word, that he bid me do to you,
What if I should tell you, that God told me (yesternight) that he would destory England and lay it waste? What say you to this, my Beloved? it is my message, by meditation is God's word, that he bid me do to you,
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and he expects and answer from you: I do my message as God commanded me;
and he expects and answer from you: I do my message as God commanded me;
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what sayest thou unto it, England? I must return an answer to my Master that sent me,
what Sayest thou unto it, England? I must return an answer to my Master that sent me,
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yea this present right I must return an answer;
yea this present right I must return an answer;
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for the Lord hath appointed a set time, saying, To morrow the Lord will do this thing in the Land, Exod. 9. 5. Why speak you not? an answer you must give:
for the Lord hath appointed a Set time, saying, To morrow the Lord will do this thing in the Land, Exod 9. 5. Why speak you not? an answer you must give:
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2615
Do you think well of it? will you have England destoyed? will you put the aged to trouble,
Do you think well of it? will you have England destroyed? will you put the aged to trouble,
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and your young men to the sword? will you have your your young women widows,
and your young men to the sword? will you have your your young women Widows,
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and your virgins defiled? will you have your deare and tender little ones tossed upon the pikes and dashed against the stones? or will you have them brought up in Poperie, in idolatrie, under a necessity of perishing their souls for ever, which is worst of all? Will you have these Temples wherein we seeme to worship God, will you have them and your houses burnt with fire,
and your Virgins defiled? will you have your deer and tender little ones tossed upon the pikes and dashed against the stones? or will you have them brought up in Popery, in idolatry, under a necessity of perishing their Souls for ever, which is worst of all? Will you have these Temples wherein we seem to worship God, will you have them and your houses burned with fire,
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and will you see England laid waste without inhabitants? are you well contented it shall be so? I am an importunate suitor for Christ, oh send me not sad away,
and will you see England laid waste without inhabitants? Are you well contented it shall be so? I am an importunate suitor for christ, o send me not sad away,
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but speak comfortably and cheerfully, what are you resolved of? Are you willing to enjoy God still,
but speak comfortably and cheerfully, what Are you resolved of? are you willing to enjoy God still,
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and to hve him dwell with you? it is well, I am glad of it if it be so;
and to hve him dwell with you? it is well, I am glad of it if it be so;
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but you must not only say so, but you must use the means, and you must plead importunately with your God:
but you must not only say so, but you must use the means, and you must plead importunately with your God:
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for although his sword be drawn, and in his hand, lifted up and readie to strike;
for although his sword be drawn, and in his hand, lifted up and ready to strike;
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yet suffer him not to destroy, but rather to sheath his sword in the blood of his enemies.
yet suffer him not to destroy, but rather to sheath his sword in the blood of his enemies.
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I would be glad to have England flourish still;I would be glad to have England flourish still;
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but if desolation do come, thank your selves for it, it is your own fault if you bee destroyed,
but if desolation do come, thank your selves for it, it is your own fault if you be destroyed,
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and not Gods, for he delights not in the death of any.
and not God's, for he delights not in the death of any.
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We may justly take up the complaint of the Prophet Esay, who saith, No man stirreth up himselfe to lay hold on God, Isa. 64. 7. But this is our comfort,
We may justly take up the complaint of the Prophet Isaiah, who Says, No man stirs up himself to lay hold on God, Isaiah 64. 7. But this is our Comfort,
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or rather our misery, that we have quiet prosperitie, with ease and commoditie, our bellies full, our coffers full,
or rather our misery, that we have quiet Prosperity, with ease and commodity, our bellies full, our coffers full,
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and our backs curiouslie clothed, &c. not remembring the afflictions of our neighbour Nations; but all is well with us, and it will serve our turnes:
and our backs curiously clothed, etc. not remembering the afflictions of our neighbour nations; but all is well with us, and it will serve our turns:
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and if we do humble our selves a little, we think it is well.
and if we do humble our selves a little, we think it is well.
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And thus we play mockholiday with God and with his gospel, in making it out pack-horse.
And thus we play mockholiday with God and with his gospel, in making it out packhorse.
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Well, look to it, for God is going, and if he do go, then our glorie goes also;
Well, look to it, for God is going, and if he do go, then our glory Goes also;
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and then we may say with Phineahs wife, I Sam. 4. 22. Glory is departed from Israel, so glory is departed from England; for England hath seen her best daies,
and then we may say with Phineas wife, I Sam. 4. 22. Glory is departed from Israel, so glory is departed from England; for England hath seen her best days,
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and the reward of sin is comming on apace; for God is packing up of his gospel, because none will buy his wares:
and the reward of since is coming on apace; for God is packing up of his gospel, Because none will buy his wares:
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God begins to ship away his Noahs, which prophesied and foretold that destruction was neer;
God begins to ship away his Noahs, which prophesied and foretold that destruction was near;
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and God makes account that New-England shall be a refuge for his Noahs and his Lots, a rock and a shelter for his righteous ones to run unto;
and God makes account that New england shall be a refuge for his Noahs and his Lots, a rock and a shelter for his righteous ones to run unto;
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and those that were vexed to see the ungodly lives of the people in this wicked Land, shall there be safe.
and those that were vexed to see the ungodly lives of the people in this wicked Land, shall there be safe.
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Oh therefore my brethren, lay hold on God, and let him not go out of your coasts;
O Therefore my brothers, lay hold on God, and let him not go out of your coasts;
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look about you I say, and stop him at the towns-end, and let not thy God depart, O England, lay siege about him by humble and heartie closing with him;
look about you I say, and stop him At the Town's-end, and let not thy God depart, Oh England, lay siege about him by humble and hearty closing with him;
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and although he be going, he is not yet gone;
and although he be going, he is not yet gone;
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suffer him not to goe farr, suffer him not to say farewell or rather fare ill England; therefore because I will doe thus unto thee, prepare to meet the God of Israel O England. Amos 4. 12. Now God calls upon thee,
suffer him not to go Far, suffer him not to say farewell or rather fare ill England; Therefore Because I will do thus unto thee, prepare to meet the God of Israel Oh England. Amos 4. 12. Now God calls upon thee,
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as he did sometime upon Jerusalem Jer 6. 8. Bee thou instructed therefore O England, least my soule depart from thee,
as he did sometime upon Jerusalem Jer 6. 8. Bee thou instructed Therefore Oh England, lest my soul depart from thee,
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and least I make thee desolate like a Land that none inhabiteth;
and lest I make thee desolate like a Land that none Inhabiteth;
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and thus we see what the godly have done before us, and now let it bee our Coppie,
and thus we see what the godly have done before us, and now let it be our Copy,
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and let us with Mary claspe close about Christ; they have broke the Ice, let us follow them:
and let us with Marry clasp close about christ; they have broke the Ice, let us follow them:
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this is our day of atonement; this present day is ours, wee have nothing to doe with tomorrow;
this is our day of atonement; this present day is ours, we have nothing to do with tomorrow;
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wee are at odds with God;
we Are At odds with God;
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and this is the day of our reconciliation this is the day wherein we are to make our peace with our God;
and this is the day of our reconciliation this is the day wherein we Are to make our peace with our God;
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and to end all controversies, let us labour therfore to prevail with God, and that we may not lose his presence, doe as the spouse Cant. 3. 1. she sought him,
and to end all controversies, let us labour Therefore to prevail with God, and that we may not loose his presence, do as the spouse Cant 3. 1. she sought him,
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but she could not find him, yet she gave not over but shee followed him till she found him;
but she could not find him, yet she gave not over but she followed him till she found him;
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So our God is going, and shall we sit still? would you have the Gospel kept with lazie wishes, Oh no, no;
So our God is going, and shall we fit still? would you have the Gospel kept with lazy wishes, O no, no;
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arise, arise from your downy beds, and fall down upon your knees, and intreat God to leave his Gospel to you and to your posteritie;
arise, arise from your downy Beds, and fallen down upon your knees, and entreat God to leave his Gospel to you and to your posterity;
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shall wee by our sins disinherit our Infants and posteritie of such a blessing which is or should bee the life of there lives? and so have them brought up in superstition? no, no;
shall we by our Sins disinherit our Infants and posterity of such a blessing which is or should be the life of there lives? and so have them brought up in Superstition? no, no;
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Lord we cannot abide this, Oh give us neither wealth nor any other blessing but thy Gospell; this is our Plea Lord;
Lord we cannot abide this, O give us neither wealth nor any other blessing but thy Gospel; this is our Plea Lord;
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and when have found God then let us bring him home to our houses, and there retaine him, that so he may be our God and the God of our posterity, in all our and their afflictions;
and when have found God then let us bring him home to our houses, and there retain him, that so he may be our God and the God of our posterity, in all our and their afflictions;
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and this will make you to rejoyce exceedingly;
and this will make you to rejoice exceedingly;
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Oh my beloved carry God whom with you, and let him be a Father to you and to your posterity. Quest.
O my Beloved carry God whom with you, and let him be a Father to you and to your posterity. Quest.
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But now may wee keep the Lord, it would he worth our labour; for at his right hand there are pleasures for evermore.
But now may we keep the Lord, it would he worth our labour; for At his right hand there Are pleasures for evermore.
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Ans. First, wee must be sure to prepare a room for him;Ans. First, we must be sure to prepare a room for him;
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for he is a King, and a King you know sends his harbinger before him to prepare a roome for him;
for he is a King, and a King you know sends his harbinger before him to prepare a room for him;
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saying come out of her my people and touch no unclean thing, and then I will be thy God and thou shalt be my people 2. Cor. 6. 17. so my beloved brethren, come out of all sinfull courses, pleasures,
saying come out of her my people and touch no unclean thing, and then I will be thy God and thou shalt be my people 2. Cor. 6. 17. so my Beloved brothers, come out of all sinful courses, pleasures,
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and practises, and you may expect Gods comming unto your houses;
and practises, and you may expect God's coming unto your houses;
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And when you sit downe by your fires, or lie downe in your beds, think thus with your selves, what an equall condition doth God propound, it is but only to part with a sin, a lust, a Dalilah, which I may very well spare,
And when you fit down by your fires, or lie down in your Beds, think thus with your selves, what an equal condition does God propound, it is but only to part with a since, a lust, a Delilah, which I may very well spare,
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as well as I may spare water out of my shooes, or a coale out of my bosome;
as well as I may spare water out of my shoes, or a coal out of my bosom;
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I say thinke thus with thy selfe and say in thy heart, will God keep Company with mee,
I say think thus with thy self and say in thy heart, will God keep Company with me,
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if I will not keep Company with sin? are the termes no harder? this is a good offer;
if I will not keep Company with since? Are the terms no harder? this is a good offer;
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I will at once then bid sin adue; for now I am upon another bargaine; here is an offer that I was nor aware of;
I will At once then bid since Adieu; for now I am upon Another bargain; Here is an offer that I was nor aware of;
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I will quickly dispatch this bargaine and make my peace with my God;
I will quickly dispatch this bargain and make my peace with my God;
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and thus if you would have God to bee yours, then let your soules and bodies be his by forsaking all sins;
and thus if you would have God to be yours, then let your Souls and bodies be his by forsaking all Sins;
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and when you shall call, God will come and say here am I, Esay. 58. 9.
and when you shall call, God will come and say Here am I, Isaiah. 58. 9.
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Secondly, as you must prepare a room for God, so you must give him content too;
Secondly, as you must prepare a room for God, so you must give him content too;
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let God have his will crosse him not.
let God have his will cross him not.
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Where the King is, he will have all things to his minde, even so it is with God,
Where the King is, he will have all things to his mind, even so it is with God,
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If he may have his own worship, you please him wonderous well; you must dresse his dishes according to his tooth;
If he may have his own worship, you please him wondrous well; you must dress his Dishes according to his tooth;
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but if you put poyson into his meat, if you mingle the traditions of men with Gods worship, then you discontent him.
but if you put poison into his meat, if you mingle the traditions of men with God's worship, then you discontent him.
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Lay aside therefore all your superstitions, and erronious opinions of God and his worship, and do it according to his will in his word reuealed, and then yon please him indeed;
Lay aside Therefore all your superstitions, and erroneous opinions of God and his worship, and do it according to his will in his word revealed, and then yond please him indeed;
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when a Nation or a soule submits to God and to his truth in all things.
when a nation or a soul submits to God and to his truth in all things.
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To bow at the name Jesus, is not meant at the word Jesus for so to give him the bow is to commit syllabicall Idolatrie;
To bow At the name jesus, is not meant At the word jesus for so to give him the bow is to commit syllabical Idolatry;
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but the meaning is, wee should worship him in spirit and in truth, humbly subjecting our selves unto Christ.
but the meaning is, we should worship him in Spirit and in truth, humbly subjecting our selves unto christ.
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Thirdly, as we must give him his mind, so wee must give him welcome, if you displease God and look loweringly or sowerly upon him,
Thirdly, as we must give him his mind, so we must give him welcome, if you displease God and look loweringly or sowerly upon him,
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and grudge at God or at his truth, no wonder then if God goe away;
and grudge At God or At his truth, no wonder then if God go away;
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land surely this is the sinne of England, we bear an ill will unto God and his word,
land surely this is the sin of England, we bear an ill will unto God and his word,
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and God hath done well for this Land, and what could hee have done more then hee hath done for this Land,
and God hath done well for this Land, and what could he have done more then he hath done for this Land,
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as hee saith of his vineyard? Esay 5. 4, 5. but it brought forth contrary fruit;
as he Says of his vineyard? Isaiah 5. 4, 5. but it brought forth contrary fruit;
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even so wee doe all contrary to Gods expectation;
even so we do all contrary to God's expectation;
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mark therefore what God saith, hee will take away the hedge, and it shall be trodden down;
mark Therefore what God Says, he will take away the hedge, and it shall be trodden down;
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and for ought that may be collected, so it is like to bee with us, if his mercy prevent it not;
and for ought that may be collected, so it is like to be with us, if his mercy prevent it not;
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for, are wee better than the old world? the same sins that were found in the old world, are found in us;
for, Are we better than the old world? the same Sins that were found in the old world, Are found in us;
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Sodom's and Gomorahs sinnes were but strawes in respect of ours; and yet God rained down fire and brimstone upon them;Sodom's and Gomorahs Sins were but straws in respect of ours; and yet God reigned down fire and brimstone upon them;
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tell me, are there not as great sinnes amongst us as were in Jerusolem, who were carried captives, their city destroyed,
tell me, Are there not as great Sins among us as were in Jerusalem, who were carried captives, their City destroyed,
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and they a vagabond people untill this day? Are we better then other Brethren and neighbour Nations, that have drunk so deeply of Gods wrath? I tell you truly, we area burden to God, he cannot long beare us,
and they a vagabond people until this day? are we better then other Brothers and neighbour nations, that have drunk so deeply of God's wrath? I tell you truly, we Area burden to God, he cannot long bear us,
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and he will think his burthen well over when he hath destroyed us. You know all men are glad when their pain is over;
and he will think his burden well over when he hath destroyed us. You know all men Are glad when their pain is over;
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even so it is with God, we are a pain and a trouble unto him and why should God go continually pained with us, which are worthy to be destroyed? Then shall England seek peace,
even so it is with God, we Are a pain and a trouble unto him and why should God go continually pained with us, which Are worthy to be destroyed? Then shall England seek peace,
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but shall not find it, God shall not pity us:
but shall not find it, God shall not pity us:
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Oh, my beloved brethren, what a pitifull thing it is, when a mercifull God shall shew himself unmercifull when his patience shall be turned into impatience? There is a hard time ere long befalling England, if God in mercy prevent it not;
O, my Beloved brothers, what a pitiful thing it is, when a merciful God shall show himself unmerciful when his patience shall be turned into impatience? There is a hard time ere long befalling England, if God in mercy prevent it not;
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but we do not consider it, lamentable is our time. Christ wept over Jerusalem;
but we do not Consider it, lamentable is our time. christ wept over Jerusalem;
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Oh (saith he) that thou hadst known in this thy day of visitation, the things that do concern thy peace! O (Says he) that thou Hadst known in this thy day of Visitation, the things that do concern thy peace!
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2698
but now thy are hid from thine eyes Beloved, what do you think we shall do,but now thy Are hid from thine eyes beloved, what do you think we shall do,
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2699
when Gods mercies are turned into justice? Look to it England, the Lord hath wept over thee in mercy many years;
when God's Mercies Are turned into Justice? Look to it England, the Lord hath wept over thee in mercy many Years;
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2700
What shall we do when we have leisure to consider what once we did enjoy? for Gods patience is never truly prized, till we want it;
What shall we do when we have leisure to Consider what once we did enjoy? for God's patience is never truly prized, till we want it;
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2701
and then the poor soul will thus say: There was a time when we might have been at peace with this patient God,
and then the poor soul will thus say: There was a time when we might have been At peace with this patient God,
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2702
but now he is hid from our eyes, now the gate is shut, barred and locked up.
but now he is hid from our eyes, now the gate is shut, barred and locked up.
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2703
thus when a people doth abuse Gods mercy hee sends the contrary judgements, and then it will grieve and wound our soules to think what once wee did enjoy;
thus when a people does abuse God's mercy he sends the contrary Judgments, and then it will grieve and wound our Souls to think what once we did enjoy;
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2704
but that soule that will bid God welcome to his heart, may goe singing to his grave.
but that soul that will bid God welcome to his heart, may go singing to his grave.
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2705
Fourthly, You must be importunate with God to tarry, and account it a great favour if he will stay:
Fourthly, You must be importunate with God to tarry, and account it a great favour if he will stay:
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2706
For God hath roome enough in heaven, and therefore you need not lodge him for want of lodging,
For God hath room enough in heaven, and Therefore you need not lodge him for want of lodging,
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2707
but you must be beholding to him to tarry with you (yet in these dayes men doe not love to be beholding;) Jacob wrestled with God,
but you must be beholding to him to tarry with you (yet in these days men do not love to be beholding;) Jacob wrestled with God,
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2708
and by that meanes he held him till he blessed him:
and by that means he held him till he blessed him:
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2709
you live under the meanes, and know the way, and will you not doe it? what greater condemnation can there, be,
you live under the means, and know the Way, and will you not do it? what greater condemnation can there, be,
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2710
and how great will your judgement be unto you, more then unto them that have no meanes? and as it was said of Capernaum, so say I to England, Thou England that was lifted up to heaven with meanes, shalt be brought down to hel;
and how great will your judgement be unto you, more then unto them that have no means? and as it was said of Capernaum, so say I to England, Thou England that was lifted up to heaven with means, shalt be brought down to hell;
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2711
thou shalt be abused for it;
thou shalt be abused for it;
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2712
for if the mighty works which hath been done in thee, had been done in India or Turkie, they would have repented ere this time;
for if the mighty works which hath been done in thee, had been done in India or Turkey, they would have repented ere this time;
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2713
And therefore Capernums place is Englands place, which is the most scaldings tormenting place of all, if it repent not;
And Therefore Capernums place is Englands place, which is the most scaldings tormenting place of all, if it Repent not;
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2714
And marke what I say, the poore native Turks and Infidels shall have a more coole summer Parlour in hell then England shall have,
And mark what I say, the poor native Turks and Infidels shall have a more cool summer Parlour in hell then England shall have,
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2715
for we stand upon high rates; therefore thy torment shall be the more intollerable to bear.
for we stand upon high rates; Therefore thy torment shall be the more intolerable to bear.
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2716
Now the Lord write these things in our hearts by the finger of his holy spirit for his Christs sake, under whom I would we were all covered. Amen. FINIS.
Now the Lord write these things in our hearts by the finger of his holy Spirit for his Christ sake, under whom I would we were all covered. Amen. FINIS.
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