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The I. Sermon.
The I. Sermon.
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COLOS. 3. 2. Set your affections on things that are above, and not on things which are on the earth.
COLOS. 3. 2. Set your affections on things that Are above, and not on things which Are on the earth.
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THe subject of the Text and this Treatise is the affections, shewing the right use and ordering of them, which is a thing of continual and great concernment:
THe Subject of the Text and this Treatise is the affections, showing the right use and ordering of them, which is a thing of continual and great concernment:
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for they will never be idle, but still running out and bringing into the soul, either healing or hurtful objects,
for they will never be idle, but still running out and bringing into the soul, either healing or hurtful objects,
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and so authours either of our woe or welfare: and certain signs either of our happinesse, that we are risen with Christ:
and so Authors either of our woe or welfare: and certain Signs either of our happiness, that we Are risen with christ:
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or misery, that we are still dead. — And concerning these the Apostle First, Implies a disease and distemper: that they are disjoyned from God, and that desperately.
or misery, that we Are still dead. — And Concerning these the Apostle First, Implies a disease and distemper: that they Are disjoined from God, and that desperately.
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Secondly, Applies a medicine, a way to cure them, to bring them back, and place them upon their first and right object, God, and things above.
Secondly, Applies a medicine, a Way to cure them, to bring them back, and place them upon their First and right Object, God, and things above.
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The first he intimates to us in three things.
The First he intimates to us in three things.
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First, By calling them inordinate affections, and such as can never be set right without they be mortifyed.
First, By calling them inordinate affections, and such as can never be Set right without they be mortified.
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Mortifie your earthly members, Fornication, Vncleannesse, Inordinate affection, &c. ver. 5. He terms them inordinate and masterlesse affections,Mortify your earthly members, Fornication, Uncleanness, Inordinate affection, etc. for. 5. He terms them inordinate and masterless affections,
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and he commands us to mortifie them.
and he commands us to mortify them.
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Secondly, By shewing they are buried in the things of the world, and never can be raised up again,
Secondly, By showing they Are buried in the things of the world, and never can be raised up again,
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but only by the power of the resurrection of Christ, If ye be risen with Christ, seek those things that are above, ver. 1. Ye can never be able to make your affections seek upwards,
but only by the power of the resurrection of christ, If you be risen with christ, seek those things that Are above, ver. 1. You can never be able to make your affections seek upward,
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unlesse ye be risen with Christ.
unless you be risen with christ.
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Thirdly, By supposing they are naturally (as Solomon saies of a fools wrath) as heavy as a stone;
Thirdly, By supposing they Are naturally (as Solomon Says of a Fools wrath) as heavy as a stone;
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the affections are so naturally, as heavy as a stone, which fals down to the earth,
the affections Are so naturally, as heavy as a stone, which falls down to the earth,
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and cannot ascend, except it be heaved up: Set your affections on things above, and not on things on the earth.
and cannot ascend, except it be heaved up: Set your affections on things above, and not on things on the earth.
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They naturally sagge downwards on things that are earthly, but let them not doe so:
They naturally sag downwards on things that Are earthly, but let them not do so:
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no, heave them up, and set them upon things that are heavenly, If you be risen with Christ.
no, heave them up, and Set them upon things that Are heavenly, If you be risen with christ.
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These words are to be construed with all the exhortations Saint Paul doth here give, If ye be risen with Christ, seek those things that are above, If ye be risen with Christ, set your affections on things that are above, If ye be risen with Christ, mortifie your earthly members,
These words Are to be construed with all the exhortations Saint Paul does Here give, If you be risen with christ, seek those things that Are above, If you be risen with christ, Set your affections on things that Are above, If you be risen with christ, mortify your earthly members,
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and your inordinate affections, &c. If ye be not risen with Christ, it is but a folly for me to bid you do this, ye cannot mortifie your affections,
and your inordinate affections, etc. If you be not risen with christ, it is but a folly for me to bid you do this, you cannot mortify your affections,
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nor raise up your affections to God, ye cannot possibly do this, except ye be risen with Christ.
nor raise up your affections to God, you cannot possibly do this, except you be risen with christ.
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The point then is this, which I will handle by way of coherence,
The point then is this, which I will handle by Way of coherence,
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A natural man cannot set his affections upon God, or upon things above: For our more intelligible proceeding in this Doctrine, A natural man cannot Set his affections upon God, or upon things above: For our more intelligible proceeding in this Doctrine,
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as likewise in the whole treatise of the affections, which I desire to goe through: let me tell you, First, What the affections be.
as likewise in the Whole treatise of the affections, which I desire to go through: let me tell you, First, What the affections be.
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The affections are the forcible and sensible motions of the heart or the will, to a thing or from a thing, according as it is apprehended to be good or to be evill.The affections Are the forcible and sensible motions of the heart or the will, to a thing or from a thing, according as it is apprehended to be good or to be evil.
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There be four things to be considered herein. First, The affections are motions. They are the motions of the heart. There be four things to be considered herein. First, The affections Are motions. They Are the motions of the heart.
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The motions of sinne, saies Saint Paul, Rom. 7. 5. that is, the affections of sin,The motions of sin, Says Saint Paul, Rom. 7. 5. that is, the affections of since,
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for so it is in the original:
for so it is in the original:
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so that then are a mans affections set upon God, when the heart hath its out-goings to God,
so that then Are a men affections Set upon God, when the heart hath its outgoings to God,
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and therefore the Scriptures call the affections the feet of the soul:
and Therefore the Scriptures call the affections the feet of the soul:
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for as the body goes with its feet to that which it loves, so the soul goes out with its affections to that which it loves.
for as the body Goes with its feet to that which it loves, so the soul Goes out with its affections to that which it loves.
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I thought upon my waies, and turned my feet unto thy testimonies, Psal. 119. 59. that is, I turned mine affections to thy Testimonies:I Thought upon my ways, and turned my feet unto thy testimonies, Psalm 119. 59. that is, I turned mine affections to thy Testimonies:
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Look to thy feet when thou comest into the house of the Lord.
Look to thy feet when thou Comest into the house of the Lord.
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I have refrained my foot from every evil way, Psal. 119. 101. Their feet are swift to shed bloud, Rom. 3. 15. The Soul hath no other way to come at that which it loves, but only by its affections:
I have refrained my foot from every evil Way, Psalm 119. 101. Their feet Are swift to shed blood, Rom. 3. 15. The Soul hath no other Way to come At that which it loves, but only by its affections:
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can the muck-worm bring his bags and his coffers to his Soul? can the voluptuous man bring his dogges,
can the muckworm bring his bags and his coffers to his Soul? can the voluptuous man bring his Dogs,
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and his hounds, and his bowls to his Soul? No, though his Soul loves such vanities as these, it cannot move to them but only by its affections, Currui similes sunt & equis pernicibus affectus, saies Lactantius. The affections are the Souls horses, that draw her as it were in a Coach to the thing that she affects:
and his hounds, and his bowls to his Soul? No, though his Soul loves such vanities as these, it cannot move to them but only by its affections, Currui similes sunt & equis pernicibus affectus, Says Lactantius. The affections Are the Souls Horses, that draw her as it were in a Coach to the thing that she affects:
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a man is moved by his affections. By Anger he moves out to revenge: by Desire he moves out to obtain:
a man is moved by his affections. By Anger he moves out to revenge: by Desire he moves out to obtain:
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by Love he moves out to enjoy: by Pity he moves out to relieve:
by Love he moves out to enjoy: by Pity he moves out to relieve:
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the affections are the motions of the Soul. When the unbeleeving Jews had an affection of envy at Saint Paul, the Text saies, They were moved with Envy, Act. 17. 5. so the Soul of the godly is moved with affection to God.
the affections Are the motions of the Soul. When the unbelieving jews had an affection of envy At Saint Paul, the Text Says, They were moved with Envy, Act. 17. 5. so the Soul of the godly is moved with affection to God.
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This is the first thing, the affections are motions.
This is the First thing, the affections Are motions.
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Secondly, As the affections are motions, so they are the motions of the will. I know Aristotle and most of our Divines too, doe place the affections in the sensitive part of the Soul,
Secondly, As the affections Are motions, so they Are the motions of the will. I know Aristotle and most of our Divines too, do place the affections in the sensitive part of the Soul,
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and not in the will, because they are to be seen in the beasts.
and not in the will, Because they Are to be seen in the beasts.
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But this cannot be so, for a mans affections do most stirre at a shame or disgrace;
But this cannot be so, for a men affections do most stir At a shame or disgrace;
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which could not be, if the affections were in the unreasonable sensitive part: the unreasonable sensitive part of a man is not sensible of credit or esteem:
which could not be, if the affections were in the unreasonable sensitive part: the unreasonable sensitive part of a man is not sensible of credit or esteem:
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call the desires of the appetite greedy and gluttonish;
call the Desires of the appetite greedy and gluttonish;
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the appetite is senselesse of any disgrace, and therefore the affections must needs be in the heart:
the appetite is senseless of any disgrace, and Therefore the affections must needs be in the heart:
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the Scripture places the affections in the heart or the will. Being affectionately desirous of you, we were willing.
the Scripture places the affections in the heart or the will. Being affectionately desirous of you, we were willing.
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1 Thes. 2 8. Saint Paul couples his affections and his will together in one, and his affection that he had to the Thessalonians, he seats in his will.
1 Thebes 2 8. Saint Paul couples his affections and his will together in one, and his affection that he had to the Thessalonians, he seats in his will.
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How could the Apostle command us to set our affections on God, and the things that are above,
How could the Apostle command us to Set our affections on God, and the things that Are above,
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if the affections were in the sensitive and unreasonable part? can a man make his material stomack to hunger after God? or the thirst of his sentitive appetite to thirst after Christ? alas the sentitive part is not capable of a command or precept.
if the affections were in the sensitive and unreasonable part? can a man make his material stomach to hunger After God? or the thirst of his sentitive appetite to thirst After christ? alas the sentitive part is not capable of a command or precept.
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No, if the affections were only in the sensitive and material part of the soul,
No, if the affections were only in the sensitive and material part of the soul,
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then how could they be in the Angels? the good Angels have affections, all the essential parts of the affections, and so have the bad.
then how could they be in the Angels? the good Angels have affections, all the essential parts of the affections, and so have the bad.
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The good Angels, Which things the Angels desire to look into, 1 Pe. 1. 12. The evil Angels or Devils, The Devils beleeve and tremble, Jam. 2. 19. I confesse there be certain animal and analogical affections that are in the sense:
The good Angels, Which things the Angels desire to look into, 1 Pe. 1. 12. The evil Angels or Devils, The Devils believe and tremble, Jam. 2. 19. I confess there be certain animal and analogical affections that Are in the sense:
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there's grief for torment, and fear to touch a serpent or a toad; delight in meats that are pleasant, and hatred of them that are noysome.
there's grief for torment, and Fear to touch a serpent or a toad; delight in Meats that Are pleasant, and hatred of them that Are noisome.
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But the Lord doth not call for these sensitive passions to be seated upon him and on heaven, they are seated aright as they stand,
But the Lord does not call for these sensitive passion to be seated upon him and on heaven, they Are seated aright as they stand,
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so a moderation be kept they have no need to change objects: The affections of the heart, these are the affections the Lord doth call for; the out-goings of the heart:
so a moderation be kept they have no need to change objects: The affections of the heart, these Are the affections the Lord does call for; the outgoings of the heart:
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as the sense is afraid of a Lyon, so is a godly heart afraid to sin against God;
as the sense is afraid of a lion, so is a godly heart afraid to sin against God;
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as the sense is joyful to have ease after trouble, so a godly heart is joyful with a good conscience in Christ;
as the sense is joyful to have ease After trouble, so a godly heart is joyful with a good conscience in christ;
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as the sense loves that which doth feed it, so a godly heart loves God that doth nourish it:
as the sense loves that which does feed it, so a godly heart loves God that does nourish it:
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and therefore Austin, and Galen, and Scotus, and why say I them? the Scriptures say, the affections are motions in the heart, Mine Eye affecteth my heart, saith the poor Church, Lam. 3. 51. that is,
and Therefore Austin, and Galen, and Scotus, and why say I them? the Scriptures say, the affections Are motions in the heart, Mine Eye affects my heart, Says the poor Church, Lam. 3. 51. that is,
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when she beheld the lamentable distresses of the daughters of Sion, this stirred up the affection of pity in her heart.
when she beheld the lamentable Distresses of the daughters of Sion, this stirred up the affection of pity in her heart.
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Thirdly, As the affections are the motions of the heart, so they are the forcible motions of the heart;
Thirdly, As the affections Are the motions of the heart, so they Are the forcible motions of the heart;
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every little motion in the heart is not an affection, but only the forcible motions of the heart;
every little motion in the heart is not an affection, but only the forcible motions of the heart;
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a man is then said to set his affections upon God, when his heart goes with force unto God;
a man is then said to Set his affections upon God, when his heart Goes with force unto God;
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for as God appoints every creature his task, and to seek out its own good, so he gives it a force for to do it;
for as God appoints every creature his task, and to seek out its own good, so he gives it a force for to do it;
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the stone, its nature is to fall downwards, and God gives it a weightinesse that it may fall downwards with force:
the stone, its nature is to fallen downwards, and God gives it a weightiness that it may fallen downwards with force:
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the stomack, its nature is to take food when it is empty, and God gives it a hunger that it may take it with force:
the stomach, its nature is to take food when it is empty, and God gives it a hunger that it may take it with force:
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every creature hath not only its motion to move it to its own good, but it goes to it with force;
every creature hath not only its motion to move it to its own good, but it Goes to it with force;
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so God hath given affections to the heart, as weight to the stone, and hunger to the stomack;
so God hath given affections to the heart, as weight to the stone, and hunger to the stomach;
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so God I say hath given affections to the heart, that it may seek out its good with a force,
so God I say hath given affections to the heart, that it may seek out its good with a force,
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so that then does a man set his affections upon God, when he sets all his forces to Godward.
so that then does a man Set his affections upon God, when he sets all his forces to Godward.
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When David had given 847 millions 382 thousand 500 pound in silver and gold of his own charges to the building of Gods house,
When David had given 847 millions 382 thousand 500 pound in silver and gold of his own charges to the building of God's house,
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for so the learned may gather out of two Chapters in the Chronicles, you may well think he employed all his forces thereto;
for so the learned may gather out of two Chapters in the Chronicles, you may well think he employed all his forces thereto;
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but what saies the Text, I have set mine affection to the house of God.
but what Says the Text, I have Set mine affection to the house of God.
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1 Chron. 29. 3. Thus ye see when •ht sets his affections to Gods house, he put to his forces:
1 Chronicles 29. 3. Thus you see when •ht sets his affections to God's house, he put to his forces:
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the affections are the forcible motions of the heart; when a childe of God praies with affection he prayeth with force;
the affections Are the forcible motions of the heart; when a child of God prays with affection he Prayeth with force;
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when he stands for God with affection, he stands for him with force.
when he Stands for God with affection, he Stands for him with force.
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Fourthly, As the affections are the motions, and the forcible motions of the will, so they are the sensible motions too. For the will stirs up the inferiour faculties of the Soul,
Fourthly, As the affections Are the motions, and the forcible motions of the will, so they Are the sensible motions too. For the will stirs up the inferior faculties of the Soul,
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and they stirre up the humours and parts of the body, to make the greater resistance to that which it disaffects,
and they stir up the humours and parts of the body, to make the greater resistance to that which it disaffects,
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or the greater embracement of that which it affects.
or the greater embracement of that which it affects.
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This is one reason why the affections are called passions, for they make the soul to suffer, and the body to suffer.
This is one reason why the affections Are called passion, for they make the soul to suffer, and the body to suffer.
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The affection of Joy makes the spleen for to suffer, and anger makes the gall for to suffer,
The affection of Joy makes the spleen for to suffer, and anger makes the Gall for to suffer,
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and fear makes the heart for to suffer;
and Fear makes the heart for to suffer;
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yea, the affections make humours, bloud, spirits, members, even bones and all the body for to suffer.
yea, the affections make humours, blood, spirits, members, even bones and all the body for to suffer.
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Hence it is, when a man sets his affections upon God, his fear the fear of God makes him tremble; his Love, the love of God makes him to weep for his sins; the shame of it that he should dishonour his God, makes him to blush before Christ;
Hence it is, when a man sets his affections upon God, his Fear the Fear of God makes him tremble; his Love, the love of God makes him to weep for his Sins; the shame of it that he should dishonour his God, makes him to blush before christ;
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Grief for his sins many times dries up his moisture; and Zeal for his glory consumeth his flesh: so was it with the Psalmist,Grief for his Sins many times dries up his moisture; and Zeal for his glory consumeth his Flesh: so was it with the Psalmist,
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when he was full of affections towards God, and saw how men did disobey his Commandments, see what sensible motions were in him, Mine eyes gush out with rivers of waters,
when he was full of affections towards God, and saw how men did disobey his commandments, see what sensible motions were in him, Mine eyes gush out with Rivers of waters,
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because men keep not thy Law, Psalm. 119. 139. Ezra was so affectionate for God, that knowing how the people transgressed, it made the colour to come in his face,Because men keep not thy Law, Psalm. 119. 139. Ezra was so affectionate for God, that knowing how the people transgressed, it made the colour to come in his face,
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and to blush before heaven, Ezr. 9. 6. as Demetrius blusht for his father Philips offences;
and to blush before heaven, Ezra 9. 6. as Demetrius blushed for his father Philips offences;
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the Orator that pleaded King Philips defence, did not doe him so much service, as the blushing of Demetrius his sonne.
the Orator that pleaded King Philips defence, did not do him so much service, as the blushing of Demetrius his son.
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This was the effect of his affection to his Father, it shewed it self in his blushing for the offences of his Father:
This was the Effect of his affection to his Father, it showed it self in his blushing for the offences of his Father:
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Thus the affections are the sensible motions of the Will.
Thus the affections Are the sensible motions of the Will.
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Fifthly and lastly, They are such sensible motions as are according to the apprehension of good or evil.
Fifthly and lastly, They Are such sensible motions as Are according to the apprehension of good or evil.
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For when there is but small apprehension of good or evil, the affections are weak, and may hardly work on the body at all;
For when there is but small apprehension of good or evil, the affections Are weak, and may hardly work on the body At all;
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but when there is a great apprehension of either, not only the soul is deeply affected,
but when there is a great apprehension of either, not only the soul is deeply affected,
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but also the body is mightily compatible.
but also the body is mightily compatible.
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Nay, if the apprehension be deep indeed, the affections break out into raptures, as dancings and leapings of the heart, which are the raptures of joy:
Nay, if the apprehension be deep indeed, the affections break out into raptures, as dancings and leapings of the heart, which Are the raptures of joy:
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ravishments and enamorings, which are the raptures of love; meltings and bleedings, and breakings of spirit, which are the raptures of grief;ravishments and enamorings, which Are the raptures of love; meltings and bleedings, and breakings of Spirit, which Are the raptures of grief;
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astonishments, amazements, which are the raptures of fear; confusion and the like, which are the raptures of shame;
astonishments, amazements, which Are the raptures of Fear; confusion and the like, which Are the raptures of shame;
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the affections burst forth into such raptures as these, when the apprehension is deep.
the affections burst forth into such raptures as these, when the apprehension is deep.
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Olofernes his eyes were ravisht with the slippers of Judith, because he was deeply in love with her: Olofernes his eyes were ravished with the slippers of Judith, Because he was deeply in love with her:
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Iacob shooken almost dead at the sight of his sons bloudy coat, because he was deeply affected thereat.Iacob shooken almost dead At the sighed of his Sons bloody coat, Because he was deeply affected thereat.
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The Roman Senate were affrighted with the sight of the Carthaginian green figges, that Cato did shew them:
The Roman Senate were affrighted with the sighed of the Carthaginian green figs, that Cato did show them:
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such raptures have the Saints very often in their prayers to God, being helpt with sighs and groans that cannot be uttered, Rom. 8. 26. because they have a deep apprehension of the corruption that is in them.
such raptures have the Saints very often in their Prayers to God, being helped with sighs and groans that cannot be uttered, Rom. 8. 26. Because they have a deep apprehension of the corruption that is in them.
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Thus ye see what the affections be, they are forcible and sensible motions of the will, to a thing or from a thing, according as it is apprehended to be evil or to be good.
Thus you see what the affections be, they Are forcible and sensible motions of the will, to a thing or from a thing, according as it is apprehended to be evil or to be good.
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In the next place let me shew that a carnal man cannot set these his affections upon God or upon Grace, which may appear by Reasons. In the next place let me show that a carnal man cannot Set these his affections upon God or upon Grace, which may appear by Reasons.
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First, Affectus sunt alae animae, as the Proverb goes, The Affections are the wings of the soul.
First, Affectus sunt alae Spirits, as the Proverb Goes, The Affections Are the wings of the soul.
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If the birds wings be lime-twig'd and glued to the ground, she cannot fly up;
If the Birds wings be lime-twiged and glued to the ground, she cannot fly up;
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now a carnal man his affections are glued and lime-twig'd to the things of the world,
now a carnal man his affections Are glued and lime-twiged to the things of the world,
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or the things of this life;
or the things of this life;
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and therefore it is impossible he should flie up unto God I reade in the life of good Anselm, walking in the fields he saw a shepherds boy that had taken a bird,
and Therefore it is impossible he should fly up unto God I read in the life of good Anselm, walking in the fields he saw a shepherd's boy that had taken a bird,
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and tyed a stone to her legge, and as the bird would be offering to mount, the stone pulled her down;
and tied a stone to her leg, and as the bird would be offering to mount, the stone pulled her down;
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she had such a weight on her leg, she could not fly up:
she had such a weight on her leg, she could not fly up:
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this good father fell a weeping, to consider, that so it was with men, carnal men;
this good father fell a weeping, to Consider, that so it was with men, carnal men;
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though perhaps they think to flie up to God by many good purposes, they are still born down with their sinnes, their affections are clog'd, security, deadnesse of heart, self-love,
though perhaps they think to fly up to God by many good Purposes, they Are still born down with their Sins, their affections Are clogged, security, deadness of heart, Self-love,
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and love of the things here below, like milstones made fast to their heels, their affections cannot mount up to God.
and love of the things Here below, like millstones made fast to their heels, their affections cannot mount up to God.
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Hast thou more affection to a game then a Sermon? more affection to sit drinking in Ale-houses,
Hast thou more affection to a game then a Sermon? more affection to fit drinking in Alehouses,
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then to be reproved for thy sins? more affection to a good booty, then a good duty? alas!
then to be reproved for thy Sins? more affection to a good booty, then a good duty? alas!
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how canst thou set thine affections upon God? thine affections are earthly affections, and therefore they cannot be placed upon God, Rom 1. 26. there reade of vile affections. God gave up the Heathen to base and vile affections:
how Canst thou Set thine affections upon God? thine affections Are earthly affections, and Therefore they cannot be placed upon God, Rom 1. 26. there read of vile affections. God gave up the Heathen to base and vile affections:
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so these are base and vile, and carnal affections, that thou art given unto: thine affections are malice, and envy, and revenge, which cannot be set upon God:
so these Are base and vile, and carnal affections, that thou art given unto: thine affections Are malice, and envy, and revenge, which cannot be Set upon God:
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they are worldly fears, and worldly sorrows, and worldly joys, and worldly pleasures, and worldly delights, these are thine affections, these can never be placed upon God.
they Are worldly fears, and worldly sorrows, and worldly Joys, and worldly pleasures, and worldly delights, these Are thine affections, these can never be placed upon God.
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They are vile affections, too base and dishonourable to God. Thine affections are lime-twig'd by Satan, they cannot sore up unto God.
They Are vile affections, too base and dishonourable to God. Thine affections Are lime-twiged by Satan, they cannot soar up unto God.
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This is the first reason, why a carnal man cannot set his affections upon God, because his affections, which are the wings of his soul, are glued to the earth.
This is the First reason, why a carnal man cannot Set his affections upon God, Because his affections, which Are the wings of his soul, Are glued to the earth.
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Secondly, Affectus sunt inclinationes animae, The affections are the inclinations of the Soul: as a man is affected so he is inclined;
Secondly, Affectus sunt inclinationes Spirits, The affections Are the inclinations of the Soul: as a man is affected so he is inclined;
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and therefore the affections in Scripture are called the bent of the soul, My people are bent to backsliding from me, Hos. 11. 7. that is, their affections to me are unstable, unconstant and fickle.
and Therefore the affections in Scripture Are called the bent of the soul, My people Are bent to backsliding from me, Hos. 11. 7. that is, their affections to me Are unstable, unconstant and fickle.
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How stands such a one bent? as we say;
How Stands such a one bent? as we say;
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that is, how stands he affected? A man is bent to that which his affections are on;
that is, how Stands he affected? A man is bent to that which his affections Are on;
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now then is it possible that a carnal man should set his affections on God,
now then is it possible that a carnal man should Set his affections on God,
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when his heart does not stand bent unto God? the muck-worm, his heart stands bent to the world, the voluptuous his heart stands bent to his pleasures;
when his heart does not stand bent unto God? the muckworm, his heart Stands bent to the world, the voluptuous his heart Stands bent to his pleasures;
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the proud man, his heart stands bent to get credit and be well thought on;
the proud man, his heart Stands bent to get credit and be well Thought on;
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the natural man stands bent to be carnal and earthy, and how can such men set their affections on God,
the natural man Stands bent to be carnal and earthy, and how can such men Set their affections on God,
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when their hearts stand that way bent? are thy affections bent? that way that thy bent goes, that way do thine affections go:
when their hearts stand that Way bent? Are thy affections bent? that Way that thy bent Goes, that Way do thine affections go:
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Thou art merry and jocond, and joyful to day, tell me what is it for? is it because God is glorified by thee? No, No, thy mirth and thy joy stand otherwise bent.
Thou art merry and jocund, and joyful to day, tell me what is it for? is it Because God is glorified by thee? No, No, thy mirth and thy joy stand otherwise bent.
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Thou hast been angry and revengeful, what was it for? was it because God is dishonoured,
Thou hast been angry and revengeful, what was it for? was it Because God is dishonoured,
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and thy lusts have been violent? Alas no, thy anger and thy wrath stand otherwise bent:
and thy Lustiest have been violent? Alas no, thy anger and thy wrath stand otherwise bent:
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thine affections are the bent and inclinations of thy heart, and therefore if thou be inclined to things that are earthy, thou canst not place thine affections upon God;
thine affections Are the bent and inclinations of thy heart, and Therefore if thou be inclined to things that Are earthy, thou Canst not place thine affections upon God;
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nothing can go against its own bent and inclination, unlesse by the omnipotent power of the Spirit of Christ.
nothing can go against its own bent and inclination, unless by the omnipotent power of the Spirit of christ.
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David knew this well enough, that his affections could never be to God and his righteousnesse,David knew this well enough, that his affections could never be to God and his righteousness,
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if his heart did not that way stand bent;
if his heart did not that Way stand bent;
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and therefore he praies God, Incline not my heart to any evil thing, Psal. 141. 4. Let not mine affections be on any evil thing,
and Therefore he prays God, Incline not my heart to any evil thing, Psalm 141. 4. Let not mine affections be on any evil thing,
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for then I should be that way inclined. This is the second reason why a carnal men cannot set his affections upon God,
for then I should be that Way inclined. This is the second reason why a carnal men cannot Set his affections upon God,
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because the affections of the heart are the bent of the heart.
Because the affections of the heart Are the bent of the heart.
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Thirdly, Affectus sunt passiones animae, saies Damascen, The affections are the passions of the Soul. When the heart is affected with a thing, it lets in that thing,
Thirdly, Affectus sunt Passions Spirits, Says Damascene, The affections Are the passion of the Soul. When the heart is affected with a thing, it lets in that thing,
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and it suffers a change by that thing;
and it suffers a change by that thing;
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when a man is affected with anger at a wrong or an injury, we say he is in a passion;
when a man is affected with anger At a wrong or an injury, we say he is in a passion;
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that is, he lets in the wrong, and there does his heart bite upon the wrong, and chafe at it; thus he is passionate:
that is, he lets in the wrong, and there does his heart bite upon the wrong, and chafe At it; thus he is passionate:
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When a man is affected with love to a pleasure, he lets in the pleasure, and suffers it to prevail on the heart:
When a man is affected with love to a pleasure, he lets in the pleasure, and suffers it to prevail on the heart:
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now then a carnal man cannot set his affections upon God nor his Grace, because he cannot let it in to prevail over his Soul, he will not suffer it to enter;
now then a carnal man cannot Set his affections upon God nor his Grace, Because he cannot let it in to prevail over his Soul, he will not suffer it to enter;
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can he be in a good passion for God? can he be angry and cholerick to see how Gods Spirit is grieved? can he be grieved at the lusts of his heart, which he joyes in? can he be zealous for Gods truth,
can he be in a good passion for God? can he be angry and choleric to see how God's Spirit is grieved? can he be grieved At the Lustiest of his heart, which he Joys in? can he be zealous for God's truth,
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and for the beauty of holinesse? Alas, alas!
and for the beauty of holiness? Alas, alas!
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no, He cannot let in these things into his heart, nor Christ, nor grace, nor holinesse,
no, He cannot let in these things into his heart, nor christ, nor grace, nor holiness,
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nor humility, nor self-denyal, nor any saving grace that is Christs, can get entrance into his heart;
nor humility, nor self-denial, nor any Saving grace that is Christ, can get Entrance into his heart;
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and therefore he cannot set his affections upon God.
and Therefore he cannot Set his affections upon God.
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When the Apostle had exhorted the Hebrews, and now was concluding, that he could exhort them no further, he concludes on this manner:
When the Apostle had exhorted the Hebrews, and now was concluding, that he could exhort them no further, he concludes on this manner:
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And I beseech you brethren, suffer the word of exhort ation, Heb. 13. 22. He labours to work on their affections, that they would let in his exhortations into their hearts, he does not say, Suffer me to exhort you,And I beseech you brothers, suffer the word of exhort ation, Hebrew 13. 22. He labours to work on their affections, that they would let in his exhortations into their hearts, he does not say, Suffer me to exhort you,
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for he had exhorted them already, and had taken their leave, but suffer it to enter into your hearts;
for he had exhorted them already, and had taken their leave, but suffer it to enter into your hearts;
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now if you be carnal, thou wilt never suffer Gods counsels to enter; you will never suffer the word of reproof, neither will ye suffer a resignation:
now if you be carnal, thou wilt never suffer God's Counsels to enter; you will never suffer the word of reproof, neither will you suffer a resignation:
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Suppose we should pull down all the unnessary Ale-houses in the Parish, would ye suffer it? Suppose we should root out all your game-houses and the like, would ye suffer it? Suppose we should make every man pay his 12. pence a day for every time he is absent from Church,
Suppose we should pull down all the unnessary Alehouses in the Parish, would you suffer it? Suppose we should root out all your game-houses and the like, would you suffer it? Suppose we should make every man pay his 12. pence a day for every time he is absent from Church,
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and have all disorders punisht in the Town, would ye suffer it? Suppose we should come to your houses and exhort you,
and have all disorders punished in the Town, would you suffer it? Suppose we should come to your houses and exhort you,
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and reprove you, and tell you of your sins, and labour to reform you and your families, alas!
and reprove you, and tell you of your Sins, and labour to reform you and your families, alas!
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would ye suffer it? No, your passions will rise, ye would be so farre from affecting these things,
would you suffer it? No, your passion will rise, you would be so Far from affecting these things,
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as that your affections would be against them, nay, ye would be in passion against me;
as that your affections would be against them, nay, you would be in passion against me;
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carnal hearts cannot set their affections upon God, why? because the affections are passions, as I have proved already, and the soul doth suffer its affections.
carnal hearts cannot Set their affections upon God, why? Because the affections Are passion, as I have proved already, and the soul does suffer its affections.
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The affections do alter the heart, but a carnal heart will not be altered by the word, nor by Christ;
The affections do altar the heart, but a carnal heart will not be altered by the word, nor by christ;
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nor suffer his graces to enter.
nor suffer his graces to enter.
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Fourthly, Put the case a man set himself wrong, Affectus sunt perturbationes animae, The affections are the perturbations of the Soul;
Fourthly, Put the case a man Set himself wrong, Affectus sunt Disturbances Spirits, The affections Are the perturbations of the Soul;
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if once they go wrong, and the reins be laid on their necks, they are like wilde horses to the soul, to carry her whether she would not;
if once they go wrong, and the reins be laid on their necks, they Are like wild Horses to the soul, to carry her whither she would not;
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they are the disturbers of judgement, and violent tyrants over the soul, they make a man walk as they list;
they Are the disturbers of judgement, and violent Tyrants over the soul, they make a man walk as they list;
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and therefore the Apostle cals them, the lusts of concupiscence, wherein a man walks, 1 Thes. 4. 5. in the original it is the affections of concupiscence, they are cruel and masterlesse misleaders of a man;
and Therefore the Apostle calls them, the Lustiest of concupiscence, wherein a man walks, 1 Thebes 4. 5. in the original it is the affections of concupiscence, they Are cruel and masterless misleaders of a man;
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now a carnal man, his affections are such, they are disturbances and perturbations unto him, they will so trouble him,
now a carnal man, his affections Are such, they Are disturbances and perturbations unto him, they will so trouble him,
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and tosse him up and down, from lust unto lust, from sin unto sinne, that he shall never be able that is carnal, to set them upon God.
and toss him up and down, from lust unto lust, from since unto sin, that he shall never be able that is carnal, to Set them upon God.
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Iambiychus cals them the nayls of the soul, whereby it's nayled to the things of the body;Iambiychus calls them the nails of the soul, whereby it's nailed to the things of the body;
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would a carnal man repent? alas! his affections disturb him;
would a carnal man Repent? alas! his affections disturb him;
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would he pray and hold out in that duty? his affections are importunate to be otherwise occupyed;
would he pray and hold out in that duty? his affections Are importunate to be otherwise ocupied;
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would he exhort and reprove, and be rebuking his neighbour for sinning against God? his affections they are against it, he is ashamed for to doe it, he is afraid he shall have a flout for his labour;
would he exhort and reprove, and be rebuking his neighbour for sinning against God? his affections they Are against it, he is ashamed for to do it, he is afraid he shall have a flout for his labour;
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would he forsake his coveteousnesse and drunkennesse and company? O his affections are so strong to them, that he is not able to draw his heart from them.
would he forsake his covetousness and Drunkenness and company? O his affections Are so strong to them, that he is not able to draw his heart from them.
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The very Heathen brings in all the world thus speaking of themselves, nitimur in vetitum semper cupimusquè negata, so headstrong are the affections when they are wrong:
The very Heathen brings in all the world thus speaking of themselves, nitimur in vetitum semper cupimusquè negata, so headstrong Are the affections when they Are wrong:
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as Medea in the Poet, video meliora proboque, she saw the good and she liked the good,
as Medea in the Poet, video Meliora proboque, she saw the good and she liked the good,
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but her affections transported her quite to the contrary; thus it was with Herod the king:
but her affections transported her quite to the contrary; thus it was with Herod the King:
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when he heard there was another king of the Jews born in the world, and that Wise men from the East were come for to doe homage to that new King;
when he herd there was Another King of the jews born in the world, and that Wise men from the East were come for to do homage to that new King;
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the Text sayes, he was troubled, Matth. 2. •.
the Text Says, he was troubled, Matthew 2. •.
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fear and shame, and grief, and vexation, and all his affections, they were all up in arms,
Fear and shame, and grief, and vexation, and all his affections, they were all up in arms,
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and would not let him be quiet:
and would not let him be quiet:
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they troubled him, saies St Matthew. Yea, they made such a disturbance in Herod, they did so baffle his judgement,
they troubled him, Says Saint Matthew. Yea, they made such a disturbance in Herod, they did so baffle his judgement,
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and busie his thoughts, and torture his minde, that they drove him to murther God knows how many scores of poor Infants:
and busy his thoughts, and torture his mind, that they drove him to murder God knows how many scores of poor Infants:
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before they would be quiet, they made him a mad man. Thus the affections are grievous perturbations, when they are once come to be mis-placed;
before they would be quiet, they made him a mad man. Thus the affections Are grievous perturbations, when they Are once come to be misplaced;
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and if they be such perturbations as they are, alas!
and if they be such perturbations as they Are, alas!
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how can a carnal man set his affections upon God? they are masterlesse wilde horses, and he cannot subdue them:
how can a carnal man Set his affections upon God? they Are masterless wild Horses, and he cannot subdue them:
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they are bedlams and frantick misleaders, and he cannot overcome them:
they Are bedlams and frantic misleaders, and he cannot overcome them:
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they are desperate things, his affections are so giddy and unruly, that he can never be Christs,
they Are desperate things, his affections Are so giddy and unruly, that he can never be Christ,
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as long as his affections are alive;
as long as his affections Are alive;
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unlesse they be set upon the tenters, and put upon the wreck, and tamed perforce, they will never be right:
unless they be Set upon the tenters, and put upon the wreck, and tamed perforce, they will never be right:
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and therefore saies the Apostle, Those that are Christs have crucifyed the flesh, with the affections and lusts, Gal. 5. 24. Those that are Christs have done so,
and Therefore Says the Apostle, Those that Are Christ have Crucified the Flesh, with the affections and Lustiest, Gal. 5. 24. Those that Are Christ have done so,
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or else they could never be Christs, because the affections are perturbations and disturbances, most woful perturbations they are.
or Else they could never be Christ, Because the affections Are perturbations and disturbances, most woeful perturbations they Are.
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And this is a fourth reason why a carnal man cannot set his affections upon God,
And this is a fourth reason why a carnal man cannot Set his affections upon God,
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because his affections are perturbations, and like a company of wilde horses, that will not be ruled.
Because his affections Are perturbations, and like a company of wild Horses, that will not be ruled.
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The II. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. THus I have shewn you First, what the affections be:
The II Sermon. Colos 3. 2. Set your affections on things that Are above, etc. THus I have shown you First, what the affections be:
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Secondly, how a carnal man cannot set his affections upon God. But here it may be objected:
Secondly, how a carnal man cannot Set his affections upon God. But Here it may be objected:
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Cannot a carnal man have good affections to God and to grace? The people were so affected with Iohns preaching,
Cannot a carnal man have good affections to God and to grace? The people were so affected with Iohns preaching,
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and with his baptism, that they would have been angry and zealously affected against that man, whoever he was that should have said it was not of God;
and with his Baptism, that they would have been angry and zealously affected against that man, whoever he was that should have said it was not of God;
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they would have stoned such an one to death, Luk. 20. 6. the people most of them were carnal,
they would have stoned such an one to death, Luk. 20. 6. the people most of them were carnal,
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yet they were thus affected with his preaching. Certainly a carnal mans affections may be marvellously wrought on.
yet they were thus affected with his preaching. Certainly a carnal men affections may be marvellously wrought on.
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For the clearing of this doubt: Let me shew you nine degrees, wherein the affections may be wrought on:
For the clearing of this doubt: Let me show you nine Degrees, wherein the affections may be wrought on:
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in five of them, a carnal man may have his affections to be wrought on, and in the last four of them he cannot.
in five of them, a carnal man may have his affections to be wrought on, and in the last four of them he cannot.
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First, I will name you these nine degrees of the affections of the heart.
First, I will name you these nine Degrees of the affections of the heart.
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The first is, when they are so farre wrought on, that the heart is enticed and allured much by them.
The First is, when they Are so Far wrought on, that the heart is enticed and allured much by them.
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Thus the eloquent Ministers in Corinth, it seems they wrought upon the peoples affections exceedingly, their words were so drawing,
Thus the eloquent Ministers in Corinth, it seems they wrought upon the peoples affections exceedingly, their words were so drawing,
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and their speech was so inticing, that they came flocking to them.
and their speech was so enticing, that they Come flocking to them.
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Saint Paul confesseth he would not preach so, with the enticing words of mens wisedom, 1 Cor. 2. 4. what good should I do,
Saint Paul Confesses he would not preach so, with the enticing words of men's Wisdom, 1 Cor. 2. 4. what good should I do,
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if my preaching were such? it's true I might allure you and move you, and entice you, and stirre your affections; but alas!
if my preaching were such? it's true I might allure you and move you, and entice you, and stir your affections; but alas!
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this would never bring you to faith and repentance with power: this might tickle your hearts peradventure a little, but not soundly comfort you.
this would never bring you to faith and Repentance with power: this might tickle your hearts Peradventure a little, but not soundly Comfort you.
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The second is, when the affections are wrought on so far, that the heart is somewhat touched therewith.
The second is, when the affections Are wrought on so Far, that the heart is somewhat touched therewith.
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As a man when his affections are moved with any, at a disgraceful word, he saith, this toucheth me indeed.
As a man when his affections Are moved with any, At a disgraceful word, he Says, this touches me indeed.
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When God turned the affections of Israel unto Saul, indeed some of them had no affection to Saul, How shall this man save us? say they, they despised him in their hearts,
When God turned the affections of Israel unto Saul, indeed Some of them had no affection to Saul, How shall this man save us? say they, they despised him in their hearts,
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but God turned the affections of the rest upon Saul, for to follow him:
but God turned the affections of the rest upon Saul, for to follow him:
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The Text saies of them, The Lord hath touched their hearts, 1 Sam. 10. 26. That is, he set their affections upon Saul, that they might follow Saul up and down.
The Text Says of them, The Lord hath touched their hearts, 1 Sam. 10. 26. That is, he Set their affections upon Saul, that they might follow Saul up and down.
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As when the Needle is touched with the Loadstone, then it will turn it self presently to the North;
As when the Needle is touched with the Loadstone, then it will turn it self presently to the North;
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their affections were touched, and therefore they followed after Saul. So many men, their affections are touched at a Sermon;
their affections were touched, and Therefore they followed After Saul. So many men, their affections Are touched At a Sermon;
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their affections are not only allured, but receive a touch from the Word:
their affections Are not only allured, but receive a touch from the Word:
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there is some vertue goes out of the Word, as some went from Christ to the Woman that had but a touch of his garment;
there is Some virtue Goes out of the Word, as Some went from christ to the Woman that had but a touch of his garment;
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so their affections have but a touch from the Word, and some vertue goes to them,
so their affections have but a touch from the Word, and Some virtue Goes to them,
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for the affections are termed the touch of the heart.
for the affections Are termed the touch of the heart.
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It's good for a man not to touch a woman, 1 Cor. 7. 1. That is, not to set an amorous affection of the heart upon a woman Thus farre a wicked mans affections may be to the Word, they may be touched by the Word.It's good for a man not to touch a woman, 1 Cor. 7. 1. That is, not to Set an Amoros affection of the heart upon a woman Thus Far a wicked men affections may be to the Word, they may be touched by the Word.
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The third is, When the affections are wrought on so far, That the heart is somewhat bowed thereby;
The third is, When the affections Are wrought on so Far, That the heart is somewhat bowed thereby;
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this is another degree of working on the affections, to bow the affections, as ye may reade;
this is Another degree of working on the affections, to bow the affections, as you may read;
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David bowed the heart of all the men of Iudah, even as the heart of one man, 2 Sam. 19. 14. that is, by his kinde speeches,David bowed the heart of all the men of Iudah, even as the heart of one man, 2 Sam. 19. 14. that is, by his kind Speeches,
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and friendly message he sent, he inclined and bowed their affections unto him.
and friendly message he sent, he inclined and bowed their affections unto him.
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So a wicked man may have his affections bowed unto good, whereas his affections stood sturdy before,
So a wicked man may have his affections bowed unto good, whereas his affections stood sturdy before,
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or may be they were bowed another way before, now they be bowed the contrary;
or may be they were bowed Another Way before, now they be bowed the contrary;
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as wicked Ioabs affections were so bowed to Godwards, and for the good of his Church, that he was willing to die in his defence.
as wicked Ioabs affections were so bowed to Godwards, and for the good of his Church, that he was willing to die in his defence.
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Be of good courage (saies he) let us play the men, for our people and the cities of our God; Be of good courage (Says he) let us play the men, for our people and the cities of our God;
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and the Lord doe what seemeth him good, 2 Sam. 10. 12. See how he rowzes up his valour,and the Lord do what seems him good, 2 Sam. 10. 12. See how he rouses up his valour,
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and his generous affections to fight for his God, his affections were somewhat bowed unto God,
and his generous affections to fight for his God, his affections were somewhat bowed unto God,
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and yet he was a wicked man.
and yet he was a wicked man.
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The fourth is, The affections may be wrought on so far, that the heart may be stolen away with them:
The fourth is, The affections may be wrought on so Far, that the heart may be stolen away with them:
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this you may finde in the story of Absolom, who with his beauty and the propernesse of his person,
this you may find in the story of Absalom, who with his beauty and the properness of his person,
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and the flattery of his lips, and his courteous complement with the people of the land, he did so winne their affections, that the Text saies, He stole the hearts of the men of Israel.
and the flattery of his lips, and his courteous compliment with the people of the land, he did so win their affections, that the Text Says, He stole the hearts of the men of Israel.
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2 Sam. 15. 6. So grace is so beautiful, and the Word of God hath such kinde promises and kinde speeches with it, not complemental,
2 Sam. 15. 6. So grace is so beautiful, and the Word of God hath such kind promises and kind Speeches with it, not complemental,
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as Absal•ms, but real and truly amiable, that it may steal the affections of a carnal man,
as Absal•ms, but real and truly amiable, that it may steal the affections of a carnal man,
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as the Israelites stole from the Aegyptians and they knew not how, so grace may steal thine affections and take them with its beauty,
as the Israelites stole from the egyptians and they knew not how, so grace may steal thine affections and take them with its beauty,
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and yet thou be a wicked man for all that.
and yet thou be a wicked man for all that.
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As Paul with his preaching did so steal away the affections and the hearts of the Galathians, that for a need they would have pluckt out their eyes and given them to Paul, they were so strongly affected with him,
As Paul with his preaching did so steal away the affections and the hearts of the Galatians, that for a need they would have plucked out their eyes and given them to Paul, they were so strongly affected with him,
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and the Gospel he taught them, Gal. 4 15. Neverthelesse Saint Paul sayes they were foolish and carnal.
and the Gospel he taught them, Gal. 4 15. Nevertheless Saint Paul Says they were foolish and carnal.
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The fifth is, The affections may be wrought on so farre, that the heart may be hot and inflamed by them.
The fifth is, The affections may be wrought on so Far, that the heart may be hight and inflamed by them.
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That this is another degree of the affections, you may gather from the avenger of bloud; when any had unwittingly and unwillingly killed his brother, the Lord commands him to fly quickly to a City of refuge ▪ lest the avenger of bloud should kill him in fury and anger.
That this is Another degree of the affections, you may gather from the avenger of blood; when any had unwittingly and unwillingly killed his brother, the Lord commands him to fly quickly to a city of refuge ▪ lest the avenger of blood should kill him in fury and anger.
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The words go thus, lest the avenger of bloud pursue the slayer, while his heart is hot, Deu. 16 6. While his heart is hot, that is while he is in the heat of his passion,
The words go thus, lest the avenger of blood pursue the slayer, while his heart is hight, Deu. 16 6. While his heart is hight, that is while he is in the heat of his passion,
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while his anger and the affections of revenge are hot:
while his anger and the affections of revenge Are hight:
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the affections may be raised so high, that they may set the heart in a heat upon a thing which it affects,
the affections may be raised so high, that they may Set the heart in a heat upon a thing which it affects,
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So a carnal man may have his affections heated and inflamed towards God and towards grace.
So a carnal man may have his affections heated and inflamed towards God and towards grace.
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Saul had a great zeal to Gods Church, 2 Sam. 21. 2. Iehu was zealous for God, Come with me (saies he) and see my zeal for the Lord, 2 Kin 10. 16. Zeal is the heat of all the affections,Saul had a great zeal to God's Church, 2 Sam. 21. 2. Iehu was zealous for God, Come with me (Says he) and see my zeal for the Lord, 2 Kin 10. 16. Zeal is the heat of all the affections,
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and therefore Iehu was heated in all his affections for God;
and Therefore Iehu was heated in all his affections for God;
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his affections were hot to root out Idolaters, his affections were hot to cut off Gods enemies,
his affections were hight to root out Idolaters, his affections were hight to Cut off God's enemies,
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and to reform abundance of sinful abuses in the Kingdom:
and to reform abundance of sinful Abuses in the Kingdom:
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he was zealous, his affections were heated towards God, and yet Iehu was no better then a carnal man for all that.
he was zealous, his affections were heated towards God, and yet Iehu was no better then a carnal man for all that.
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Thus farre may a carnal mans affections be wrought on for grace;
Thus Far may a carnal men affections be wrought on for grace;
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and this is no argument that he hath set his affections upon God as shall afterwards appear.
and this is no argument that he hath Set his affections upon God as shall afterwards appear.
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Therefore there be four further degrees which are only to be found in the godly.
Therefore there be four further Degrees which Are only to be found in the godly.
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The sixth then is, The affections may be wrought on so far, that the heart is quite overturned from that it was before;
The sixth then is, The affections may be wrought on so Far, that the heart is quite overturned from that it was before;
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I say the affections may be wrought on so far, that the heart may be turned upside down by them.
I say the affections may be wrought on so Far, that the heart may be turned upside down by them.
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So it was with the godly;
So it was with the godly;
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they were even overwhelmed in affections for God with the fear of the Lord, and their hearts turned upside down with grief for their sinnes, Behold O Lord, for I am in distresse, my bowels are troubled, my heart is turned within me,
they were even overwhelmed in affections for God with the Fear of the Lord, and their hearts turned upside down with grief for their Sins, Behold Oh Lord, for I am in distress, my bowels Are troubled, my heart is turned within me,
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for I have grievously rebelled, Lam. 1. 20. Her soul was even battered with affections of repentance and humiliation;for I have grievously rebelled, Lam. 1. 20. Her soul was even battered with affections of Repentance and humiliation;
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her soul was distressed with terrours;
her soul was distressed with terrors;
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her bowels were troubled and contracted with fears, and her heart was turned upside down with sorrows,
her bowels were troubled and contracted with fears, and her heart was turned upside down with sorrows,
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and all for her sins, for I have grievously rebelled, saies she.
and all for her Sins, for I have grievously rebelled, Says she.
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No wicked man under Heaven had his affections ever so wrought on, that was not converted upon it.
No wicked man under Heaven had his affections ever so wrought on, that was not converted upon it.
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As Iob saies of his birth, He was curdled like Cheese:
As Job Says of his birth, He was curdled like Cheese:
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so here in the second birth, her heart was curdled like Cheese, &c. My heart is turned in me, saies she.
so Here in the second birth, her heart was curdled like Cheese, etc. My heart is turned in me, Says she.
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This is a higher working on the affections, then any carnal man hath.
This is a higher working on the affections, then any carnal man hath.
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The seventh is, The affections may be wrought on so far, that the heart be engaged for God.
The seventh is, The affections may be wrought on so Far, that the heart be engaged for God.
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As a womans affections towards a man may be so deep, as that she engageth her heart unto that man,
As a woman's affections towards a man may be so deep, as that she engageth her heart unto that man,
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and resolves to have none other husband but him.
and resolves to have none other husband but him.
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So when the affections are so deep in love with grace and with Christ, that the heart is once engaged for Christ, to be a widow for ever,
So when the affections Are so deep in love with grace and with christ, that the heart is once engaged for christ, to be a widow for ever,
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unlesse he will be pleased to count her his Spouse:
unless he will be pleased to count her his Spouse:
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the world shall never have her heart more, the flesh shall never have her heart more,
the world shall never have her heart more, the Flesh shall never have her heart more,
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nor devil, nor lust, nor any other sin shall ever have her heart more, she is so farre in love and affection with Christ,
nor Devil, nor lust, nor any other since shall ever have her heart more, she is so Far in love and affection with christ,
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as her heart is engaged for Christ, this is a godly soul.
as her heart is engaged for christ, this is a godly soul.
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Who is this that engageth his heart to approach unto me? saith the Lord, Jer. 30. 21. If pleasure come, saying, set thine affections on me;Who is this that engageth his heart to approach unto me? Says the Lord, Jer. 30. 21. If pleasure come, saying, Set thine affections on me;
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no, saies the heart, mine affections are engaged already;
no, Says the heart, mine affections Are engaged already;
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if her old lusts, and her old lovers, and her old acquaintance come, saying, set your affections on us;
if her old Lustiest, and her old lovers, and her old acquaintance come, saying, Set your affections on us;
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no, saies the heart, I am engaged for another, even for Christ and his graces: this is a deep working on the affections indeed, when they are engaged for Christ.
no, Says the heart, I am engaged for Another, even for christ and his graces: this is a deep working on the affections indeed, when they Are engaged for christ.
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The eighth is, The affections may be wrought on so far, that the heart may be glued to a thing by them.
The eighth is, The affections may be wrought on so Far, that the heart may be glued to a thing by them.
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Iamblychus the heathen hath a pretty phrase to this purpose:Iamblichus the heathen hath a pretty phrase to this purpose:
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a wicked man he cals him NONLATINALPHABET, bound in and nayled in his affections, he is even nayled and glued to the things of the world, his heart does even stick to them like pitch and Tarr to the Ship. So it is with a godly soul, his heart sticks fast unto Christ, and the commandments of Christ.
a wicked man he calls him, bound in and nailed in his affections, he is even nailed and glued to the things of the world, his heart does even stick to them like pitch and Tarr to the Ship. So it is with a godly soul, his heart sticks fast unto christ, and the Commandments of christ.
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I have stuck unto thy Testimonies, saies David to Christ, Psa. 119. 31. How came his heart to stick to Christs testimonies? His holy affections were the glue, his affections clave to Gods Law.I have stuck unto thy Testimonies, Says David to christ, Psa. 119. 31. How Come his heart to stick to Christ testimonies? His holy affections were the glue, his affections clave to God's Law.
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The ninth is, The affections may be wrought on so far, that the heart may be quite given up to the thing which it affects.
The ninth is, The affections may be wrought on so Far, that the heart may be quite given up to the thing which it affects.
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Solomon had such affections to wisedom that he gave his heart to seek it, Eccl. 1. 13. As we use to say, he hath my heart, what can he have more? all mine affections are set on him,Solomon had such affections to Wisdom that he gave his heart to seek it, Ecclesiastes 1. 13. As we use to say, he hath my heart, what can he have more? all mine affections Are Set on him,
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if he have my heart and all.
if he have my heart and all.
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So a godly heart is so deeply affected with Christ and his righteousnesse, as that Christ hath his very heart and all.
So a godly heart is so deeply affected with christ and his righteousness, as that christ hath his very heart and all.
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He gives up all that he hath unto Christ. It's true, no wicked man in the earth hath his affections thus farre wrought on:
He gives up all that he hath unto christ. It's true, no wicked man in the earth hath his affections thus Far wrought on:
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but it is marvellous to think how far a mans affections may be wrought on for Christ, and yet be a carnal man.
but it is marvellous to think how Far a men affections may be wrought on for christ, and yet be a carnal man.
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It's proved already, he cannot set his affections on Christ, but he may raise up his affections a good way towards Christ,
It's proved already, he cannot Set his affections on christ, but he may raise up his affections a good Way towards christ,
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and now I will prove it.
and now I will prove it.
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First, the ignicles and embers of right reason, that God hath made natural to his heart, may regulate his affections to be chast,
First, the Ignacles and embers of right reason, that God hath made natural to his heart, may regulate his affections to be chaste,
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and sober, and kinde, and liberal, and just, and morally humble, and patient, and merciful, &c. and to observe the things contained in the Law.
and Sobrium, and kind, and liberal, and just, and morally humble, and patient, and merciful, etc. and to observe the things contained in the Law.
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Natural reason directs men to love their parents and their children, and one another:
Natural reason directs men to love their Parents and their children, and one Another:
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thus the very Heathen themselves guided their affections with Religion as it were, the vertues of morality saies Aristotle, they doe NONLATINALPHABET, They finde out a Medium or a golden mean in the affections, and hold them unto it.
thus the very Heathen themselves guided their affections with Religion as it were, the Virtues of morality Says Aristotle, they do, They find out a Medium or a golden mean in the affections, and hold them unto it.
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And therefore S. Paul knoweth thus much, and how that some of the Heathen were so wicked, that they would put out the light of their own reason,
And Therefore S. Paul Knoweth thus much, and how that Some of the Heathen were so wicked, that they would put out the Light of their own reason,
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and be drunk and lustful, and proud, and mercilesse, and disobedient to parents, he condemns them especially for this, that they were without understanding,
and be drunk and lustful, and proud, and merciless, and disobedient to Parents, he condemns them especially for this, that they were without understanding,
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and without natural affection, Rom. 1 31. that is, because they put out that natural reason,
and without natural affection, Rom. 1 31. that is, Because they put out that natural reason,
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and that natural affection that were in them. Because their affections might have been naturally set upon those things.
and that natural affection that were in them. Because their affections might have been naturally Set upon those things.
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Their very natural reason might have ruled their affections, and set them upon vertues of morality.
Their very natural reason might have ruled their affections, and Set them upon Virtues of morality.
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So that thus farre thou maist go, and yet be a carnalist, thine affections may run to be civil,
So that thus Far thou Mayest go, and yet be a Carnalist, thine affections may run to be civil,
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and morally honest, and the like natural reason may raise up thine affections from drunkennesse and lust,
and morally honest, and the like natural reason may raise up thine affections from Drunkenness and lust,
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and from natural injustice, and from swearing and lying, and filthinesse of speaking, and the like.
and from natural injustice, and from swearing and lying, and filthiness of speaking, and the like.
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I say, natural reason may raise up thine affections from these.
I say, natural reason may raise up thine affections from these.
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Indeed it may be thine affections are violent and greedy, and sensual to tempt thee to some of these sinnes,
Indeed it may be thine affections Are violent and greedy, and sensual to tempt thee to Some of these Sins,
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but natural reason may take them off from such sinnes as these.
but natural reason may take them off from such Sins as these.
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Are thine affections so vile as to follow thy blowzing and thy company-keeping? we need not quote Scripture to convince thee:
are thine affections so vile as to follow thy blowzing and thy Company-keeping? we need not quote Scripture to convince thee:
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thy material stomack cries out it is a sinne, for it grumbles at it. Thine eyes and thy legges, and thy heels cry out, its a sinne; for they doe betray it.
thy material stomach cries out it is a sin, for it grumbles At it. Thine eyes and thy legs, and thy heels cry out, its a sin; for they do betray it.
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Look upon thy purse, it cries against thee, for it thou hast emptied.
Look upon thy purse, it cries against thee, for it thou hast emptied.
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Look upon thy Children, and thy Wife, they cry against it, for them thou hast beggard.
Look upon thy Children, and thy Wife, they cry against it, for them thou hast beggard.
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Look upon thy fields and thy land, and thy inheritance, they cry against it, for them thou hast morgaged and impaired.
Look upon thy fields and thy land, and thy inheritance, they cry against it, for them thou hast mortgaged and impaired.
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Look upon the stinking dunghil, it bids thee hold thy nostrils at the stinkingnesse of this sinne,
Look upon the stinking dunghill, it bids thee hold thy nostrils At the stinkingnesse of this sin,
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for there is thy spewing and thy vomiting, and so of the rest of these sinnes:
for there is thy spewing and thy vomiting, and so of the rest of these Sins:
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natural reason may easily raise up thine affections from these.
natural reason may Easily raise up thine affections from these.
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Which if thou hast done already, and art civil and moral, thou art yet gone no further then a Naturian may go.
Which if thou hast done already, and art civil and moral, thou art yet gone no further then a Naturian may go.
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Thou maist do that, and yet be a Carnalist.
Thou Mayest do that, and yet be a Carnalist.
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Secondly, Because thou hast more means then the means of bare nature, thy knowledge out of the Word, may raise up thy affections exceedingly:
Secondly, Because thou hast more means then the means of bore nature, thy knowledge out of the Word, may raise up thy affections exceedingly:
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knowledge may awe the heart, and move it with the affection of fears, that it go not against its own knowledge.
knowledge may awe the heart, and move it with the affection of fears, that it go not against its own knowledge.
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Herod feared Iohn, knowing that he was a just man. Herod feared John, knowing that he was a just man.
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Mar. 6. 20. Herod his affection was stirred with fear at the hearing of Iohn; why? he knew he was a good man,
Mar. 6. 20. Herod his affection was stirred with Fear At the hearing of John; why? he knew he was a good man,
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and he knew it was just as he preached; he knew it was God Word. And therefore he feared, not to obey him, he was afraid to go against him.
and he knew it was just as he preached; he knew it was God Word. And Therefore he feared, not to obey him, he was afraid to go against him.
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Nay, his affections were more raised then so; he heard John gladly and did many things.
Nay, his affections were more raised then so; he herd John gladly and did many things.
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He was affected with joy at his Sermons, and his affections were wrought on to break out into act, and to doe many things.
He was affected with joy At his Sermons, and his affections were wrought on to break out into act, and to do many things.
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I do not reade he struck at any thing but only his darling corruption.
I do not read he struck At any thing but only his darling corruption.
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His affections were so wrought on, that it should seem he reformed many sins in his Court and many of his Courtiers;
His affections were so wrought on, that it should seem he reformed many Sins in his Court and many of his Courtiers;
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he began to set up some worship of God in his Palace. All this was by reason of knowledge;
he began to Set up Some worship of God in his Palace. All this was by reason of knowledge;
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he knew Iohn was a good Preacher, he knew he preached the truth, and the truth overpowred his affections.
he knew John was a good Preacher, he knew he preached the truth, and the truth overpowered his affections.
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Now he had no such elbow-room for to sinne, as he had in his ignorance.
Now he had no such elbow-room for to sin, as he had in his ignorance.
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Now he fears to do many sinnes that before he feared not, why? because his knowledge was enlightned.
Now he fears to do many Sins that before he feared not, why? Because his knowledge was enlightened.
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This is no argument that thou art a childe of God, because thou reformest many things:
This is no argument that thou art a child of God, Because thou reformest many things:
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Alas thy knowledge is convinced thou must so: the very devil himself was overpowred by his knowledge;
Alas thy knowledge is convinced thou must so: the very Devil himself was overpowered by his knowledge;
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when the devil knew Christ was Christ, •e could not but confesse, We know thee who thou art, the holy one of God.
when the Devil knew christ was christ, •e could not but confess, We know thee who thou art, the holy one of God.
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Mar. 1. 24. Happily thou fearest to go flatly against the Sermons thou hearest, thou fearest to live so bad as thou didst;Mar. 1. 24. Happily thou Fearest to go flatly against the Sermons thou Hearst, thou Fearest to live so bad as thou didst;
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happily thou rejoycest to hear the Bell ring to a Sermon, and art glad to hear the preaching of a Minister;
happily thou Rejoicest to hear the Bell ring to a Sermon, and art glad to hear the preaching of a Minister;
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happily thine affections are so wrought on, that thou art moved to do many things, not to suffer such potting and cupping in thy house as thou usedst, not to endure such disorders in thy family as thou wert wont; alas! alas! this is good yet;
happily thine affections Are so wrought on, that thou art moved to do many things, not to suffer such potting and cupping in thy house as thou usedst, not to endure such disorders in thy family as thou Wertenberg wont; alas! alas! this is good yet;
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and O that others were proficients thus farre, this is further then many doe go, but this thou mayst doe, and yet be a Carnalist.
and Oh that Others were proficients thus Far, this is further then many do go, but this thou Mayest do, and yet be a Carnalist.
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Thou knowest this is the truth of God, and this stirres thine affections a little.
Thou Knowest this is the truth of God, and this stirs thine affections a little.
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Thirdly, God may be, he hath quickned thy knowledge a little, and quickned thy conscience, and made it tell thee the horrour of thy sins,
Thirdly, God may be, he hath quickened thy knowledge a little, and quickened thy conscience, and made it tell thee the horror of thy Sins,
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and this may raise up thine affections many steps higher; not only to mourn for thy sinnes, and be full of the affections of sorrow,
and this may raise up thine affections many steps higher; not only to mourn for thy Sins, and be full of the affections of sorrow,
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but also to goe mournfully and sadly up and down, to pull down thy proud looks, to take on lamentably,
but also to go mournfully and sadly up and down, to pull down thy proud looks, to take on lamentably,
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because of thy former iniquities ▪ As Ahab. Thus the word made Ahab rend the very clothes off his back,
Because of thy former iniquities ▪ As Ahab. Thus the word made Ahab rend the very clothes off his back,
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and fling off his royal robes, and put on sackcloth in their room, it made him have no minde to his meat,
and fling off his royal robes, and put on Sackcloth in their room, it made him have no mind to his meat,
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but to fast, yea, to go softly too, saies the Text: 1 King. 21. 27. When Ahab heard these words, he tore off his clothes, he abstained from his meat, and went softly. Ambulabat demisso capite;
but to fast, yea, to go softly too, Says the Text: 1 King. 21. 27. When Ahab herd these words, he tore off his clothes, he abstained from his meat, and went softly. Ambulabat demisso capite;
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that is, he did not goe so proudly up and down with such a carere in the streets, as before: that is, he did not go so proudly up and down with such a career in the streets, as before:
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No, he hung down his looks, he went sadly and softly up and down as he went.
No, he hung down his looks, he went sadly and softly up and down as he went.
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Thus farre too thou maist go in raising thine affections, and yet be a Carnalist.
Thus Far too thou Mayest go in raising thine affections, and yet be a Carnalist.
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Thou maist be smitten in thy soul for thy sins, as to go softly and sadly,
Thou Mayest be smitten in thy soul for thy Sins, as to go softly and sadly,
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and mournfully up and down, to have little lust to eat thy meat for thinking of thy sinnes, to go poorly and meanly,
and mournfully up and down, to have little lust to eat thy meat for thinking of thy Sins, to go poorly and meanly,
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and have little minde to go bravely:
and have little mind to go bravely:
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I say, thine affections may be so quickned, as to go sadly all along as thou goest,
I say, thine affections may be so quickened, as to go sadly all along as thou goest,
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so that all that knew thee before may wonder;
so that all that knew thee before may wonder;
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good Lord, what ails yonder man, how is he changed? he was a Ruffian, a Royster,
good Lord, what ails yonder man, how is he changed? he was a Ruffian, a Royster,
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and who but he the other day? what's the matter with him? he goes so sadly up and down, and so pensively along.
and who but he the other day? what's the matter with him? he Goes so sadly up and down, and so pensively along.
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But why do I speak against thee, when there be few that are a quarter so well affected as thou? but alas!
But why do I speak against thee, when there be few that Are a quarter so well affected as thou? but alas!
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I tell thee, thou mayst go thus far, and be thus deeply affected, and yet be a Carnalist.
I tell thee, thou Mayest go thus Far, and be thus deeply affected, and yet be a Carnalist.
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Fourthly, a deep apprehension and sense of the horror of thine estate: this may winde up thine affections many steps higher;
Fourthly, a deep apprehension and sense of the horror of thine estate: this may wind up thine affections many steps higher;
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thou mayst be afraid to be damned, and afraid of the judgements of God, and this may fetch tears from thine eyes, sighs and groans from thy heart.
thou Mayest be afraid to be damned, and afraid of the Judgments of God, and this may fetch tears from thine eyes, sighs and groans from thy heart.
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This may even melt thy affections into weepings, and abundance of weepings for the sinnes thou hast done, and yet be a Carnalist.
This may even melt thy affections into weepings, and abundance of weepings for the Sins thou hast done, and yet be a Carnalist.
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The Prophet brings in the carnal Iews so doing, This have you done again, covering the Altar of God with tears, with weeping and crying out;
The Prophet brings in the carnal Iews so doing, This have you done again, covering the Altar of God with tears, with weeping and crying out;
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insomuch that he regardeth not the offering any more.
insomuch that he Regardeth not the offering any more.
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Mark, they offered their prayers unto God, and cryed, and cryed out-right, yea, they powred out many tears, they covered Gods Altar with tears, Mark, they offered their Prayers unto God, and cried, and cried outright, yea, they poured out many tears, they covered God's Altar with tears,
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and yet saies he, God regarded not their praiers and their offerings for all that:
and yet Says he, God regarded not their Prayers and their offerings for all that:
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should we see a man come to Gods house, and hear him at the hearing of the Word,
should we see a man come to God's house, and hear him At the hearing of the Word,
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or calling upon God, make an out-cry of his sins, yea, weep and weep abundantly, cover his Pew with his tears, we would wonder at the repentance and the good affections of that man,
or calling upon God, make an outcry of his Sins, yea, weep and weep abundantly, cover his Pew with his tears, we would wonder At the Repentance and the good affections of that man,
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yet so far thou mayst go, such good affections thou mayst have, as to cover thy Table with tears,
yet so Far thou Mayest go, such good affections thou Mayest have, as to cover thy Table with tears,
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yea, and Gods Altar with thy weepings, and yet be a Carnalist. NONLATINALPHABET, Good men (saies Homer ) are weeping men.
yea, and God's Altar with thy weepings, and yet be a Carnalist., Good men (Says Homer) Are weeping men.
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Nay, I say a man may be a lesse weeping man, and yet be a good man.
Nay, I say a man may be a less weeping man, and yet be a good man.
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O how mightily may a mans affections be wrought on, and yet be a stranger from grace!
O how mightily may a men affections be wrought on, and yet be a stranger from grace!
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Fifthly, Self-love: look how high self-love may winde up thine affections for thy sinnes, so high may thine affections be wound up.
Fifthly, Self-love: look how high Self-love may wind up thine affections for thy Sins, so high may thine affections be wound up.
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Self-love may make thee wondrous affectionate. No natural affection can possibly be raised uphigher, then self-love may.Self-love may make thee wondrous affectionate. No natural affection can possibly be raised uphigher, then Self-love may.
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S. Paul being to reckon up all the sinne-ful affections of men in these last daies, he names self-love for the foremost.
S. Paul being to reckon up all the sinful affections of men in these last days, he names Self-love for the foremost.
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In the last daies perillous times shall come, why? for men shall be lovers of themselves:
In the last days perilous times shall come, why? for men shall be lovers of themselves:
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then he names eighteen more, but this he places in the front of the Catalogue,
then he names eighteen more, but this he places in the front of the Catalogue,
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for self-love is strongest of all, 2 Tim. 3. 2. I cite this text only to shew how our affections may be raised to God,
for Self-love is Strongest of all, 2 Tim. 3. 2. I Cite this text only to show how our affections may be raised to God,
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namely, as high as ever self-love can clamber. Self-love will make a man be very affectionate.
namely, as high as ever Self-love can clamber. Self-love will make a man be very affectionate.
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When a man knows he cannot be saved, unlesse he doe thus and thus;
When a man knows he cannot be saved, unless he do thus and thus;
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O how affectionate may he be for to do it, when he knows he shall perish for ever,
Oh how affectionate may he be for to do it, when he knows he shall perish for ever,
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if he be not religious and godly;
if he be not religious and godly;
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if he do not bewail his iniquities and strive against sin, and labour to do good unto others:
if he do not bewail his iniquities and strive against since, and labour to do good unto Others:
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how marvellous full of affections may this make him to be, to doe abundance of things!
how marvellous full of affections may this make him to be, to do abundance of things!
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First, It may scrue up his affections so high, that he may be loth to commit sinne:
First, It may scrue up his affections so high, that he may be loath to commit sin:
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peradventure he does often commit it, but fain would he leave it. Peradventure he does often commit it, but fain would he leave it.
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O he is unwilling to do it, he wishes affectionately, O Lord, how shall I leave it? O that I might leave it:
O he is unwilling to do it, he wishes affectionately, Oh Lord, how shall I leave it? O that I might leave it:
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yea, he seeks some means for to leave it; he does it I confesse, but fain would he not doe it;
yea, he seeks Some means for to leave it; he does it I confess, but fain would he not do it;
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his affections may be wrought upon thus far, and yet be a Carnalist.
his affections may be wrought upon thus Far, and yet be a Carnalist.
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Such an one was Darius, he had made a Decree, and writ it, and signed it, and sealed it.
Such an one was Darius, he had made a decree, and writ it, and signed it, and sealed it.
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Well, Daniel would not doe according to the tenor of the Decree: and therefore the Decree was, he should be cast into the Lyons Den.
Well, daniel would not do according to the tenor of the decree: and Therefore the decree was, he should be cast into the Lyons Den.
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The King did cast him in indeed, but lo, how unwilling he was to commit this sinne:
The King did cast him in indeed, but lo, how unwilling he was to commit this sin:
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He fasted, he waked, he could not sleep a winks sleep: He wisht, O that I might safely deliver him!
He fasted, he waked, he could not sleep a winks sleep: He wished, Oh that I might safely deliver him!
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O that thy God, O Daniel, would deliver thee. True, he thought I must needs now do this sin;
O that thy God, Oh daniel, would deliver thee. True, he Thought I must needs now do this since;
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alas my Decree, and what may the Lords think of me? If I should not doe it, all the Countrey would think me too blame,
alas my decree, and what may the lords think of me? If I should not do it, all the Country would think me too blame,
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nay, they would rebel against me out right, for breaking the Laws of the Medes and the Persians. Alas! I must do it;
nay, they would rebel against me out right, for breaking the Laws of the Medes and the Persians. Alas! I must do it;
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but it appears though, how unwilling he was for to do it, he could neither eat,
but it appears though, how unwilling he was for to do it, he could neither eat,
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nor sleep, nor be merry, nor quiet, till he might hear Daniel was safe.
nor sleep, nor be merry, nor quiet, till he might hear daniel was safe.
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Many a King but a quarter as great as he would have scorned to have troubled his thoughts about such a Puritane as Daniel was esteemed to be:
Many a King but a quarter as great as he would have scorned to have troubled his thoughts about such a Puritan as daniel was esteemed to be:
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nay, he rises early in the morning, before the time was expired, he runs in all post to the denne of Lyons,
nay, he rises early in the morning, before the time was expired, he runs in all post to the den of Lyons,
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and there he cries lamentably, O Daniel, thou servant of the living God: O Daniel, he screecht it out dolefully;
and there he cries lamentably, Oh daniel, thou servant of the living God: Oh daniel, he screeched it out dolefully;
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and when he heard that Daniel was alive, he rejoyced exceedingly, Dan. 6. 23. These subsequent circumstances shew how unwilling he was in the punishment of committing the sin,
and when he herd that daniel was alive, he rejoiced exceedingly, Dan. 6. 23. These subsequent Circumstances show how unwilling he was in the punishment of committing the since,
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if he could have helpt it, and saved his honour with his Lords and his Nobles.
if he could have helped it, and saved his honour with his lords and his Nobles.
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Thus he was unwilling to commit the sin, yet a wretched man for all that. Men imagine they have a good Christian plea, when they can say this for themselves;
Thus he was unwilling to commit the since, yet a wretched man for all that. Men imagine they have a good Christian plea, when they can say this for themselves;
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it's true, I doe rap out an oath in my choler, I doe pray coldly and with many by-thoughts,
it's true, I do rap out an oath in my choler, I do pray coldly and with many by-thoughts,
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but God knows I am unwilling to doe so, I would very fain have it otherwise;
but God knows I am unwilling to do so, I would very fain have it otherwise;
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I am sorry I am drawn so away. Alas! so thou mayst be, and yet be a Carnalist:
I am sorry I am drawn so away. Alas! so thou Mayest be, and yet be a Carnalist:
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thou mayst pray, and be unwilling to pray carelesly, thou mayst repent in some manner, and be sorry thou repentest no more;
thou Mayest pray, and be unwilling to pray carelessly, thou Mayest Repent in Some manner, and be sorry thou Repentest no more;
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thou mayst be loth to commit an offence, and yet be a meer natural man, no jot of saying grace in thee.
thou Mayest be loath to commit an offence, and yet be a mere natural man, no jot of saying grace in thee.
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Was not Pilate sensibly unwilling to condemn Iesus Christ? Was not Herod unwilling to behead Iohn the Baptist? it spoiled all his mirth at his feast, that he was compelled for to do it,
Was not Pilate sensibly unwilling to condemn Iesus christ? Was not Herod unwilling to behead John the Baptist? it spoiled all his mirth At his feast, that he was compelled for to do it,
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for so he counted it a compulsion, otherwise he would not have done it: was not Saul unwilling to transgresse the commandment of the Lord? He forced himself;
for so he counted it a compulsion, otherwise he would not have done it: was not Saul unwilling to transgress the Commandment of the Lord? He forced himself;
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he had abundance of gain-sayings in his heart ▪ abundance of wishes in his breast, O I would not doe it, I would to God I were not put upon such importunate circumstances as I am, fain would I not do it;
he had abundance of gainsayings in his heart ▪ abundance of wishes in his breast, Oh I would not do it, I would to God I were not put upon such importunate Circumstances as I am, fain would I not do it;
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he forced him self, there was a kinde of pitcht field in his bosome, a battel in his soul:
he forced him self, there was a kind of pitched field in his bosom, a battle in his soul:
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fain would he doe it, that way went his lusts; fain would he not do it, that way went his conscience:
fain would he do it, that Way went his Lustiest; fain would he not do it, that Way went his conscience:
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So he forced himself, 1 Sam. 13. 13. and yet God did reject him.
So he forced himself, 1 Sam. 13. 13. and yet God did reject him.
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Thus felf-love may winde up a mans affections exceedingly, to be loth to commit a sin.
Thus felf-love may wind up a men affections exceedingly, to be loath to commit a since.
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Secondly, It may so draw up ones affections to God, as to make one vomit up a dear sinne ones self, and be sorry that others too should commit it;
Secondly, It may so draw up ones affections to God, as to make one vomit up a dear sin ones self, and be sorry that Others too should commit it;
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he may be vext to see other men drunk, vext to see them break the Sabbath, vext to see how slack they come to Gods house, vext to hear any body swear, or curse, or take on:
he may be vexed to see other men drunk, vexed to see them break the Sabbath, vexed to see how slack they come to God's house, vexed to hear any body swear, or curse, or take on:
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he may be driven to make restitution himself.
he may be driven to make restitution himself.
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Thus it was with Micah, he had stolen a 11. hundred Shekels of silver from his Mother;
Thus it was with micah, he had stolen a 11. hundred Shekels of silver from his Mother;
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well, this man, as it appears, hears his Mother curse, and swear, and take on, she had lost so much silver, some body had stolen it from her;
well, this man, as it appears, hears his Mother curse, and swear, and take on, she had lost so much silver, Some body had stolen it from her;
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when he heard his Mother curse and ban on this fashion, he was so deeply moved to hear it, that he could not abide it:
when he herd his Mother curse and ban on this fashion, he was so deeply moved to hear it, that he could not abide it:
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nay, it made him be willing to confesse he had stolen it from her, and to make restitution of all,
nay, it made him be willing to confess he had stolen it from her, and to make restitution of all,
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yea, so far as his mother did think, O what a blessed convert was her son!
yea, so Far as his mother did think, Oh what a blessed convert was her son!
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he was now converted to be of so honest a minde. Blessed be thou of the Lord my son, saies his Mother.
he was now converted to be of so honest a mind. Blessed be thou of the Lord my son, Says his Mother.
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He said unto his Mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst,
He said unto his Mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst,
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and spakest of also in mine ears, behold, the silver is with me, I took it: and spokest of also in mine ears, behold, the silver is with me, I took it:
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and his Mother said, Blessed be thou of the Lord, my son, Jud. 17. 2. He had stolen the silver from his Mother,
and his Mother said, Blessed be thou of the Lord, my son, Jud. 17. 2. He had stolen the silver from his Mother,
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and yet when he heard his Mother curse and swear, and take on in that wise, it should seem his affections did burn him.
and yet when he herd his Mother curse and swear, and take on in that wise, it should seem his affections did burn him.
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What, shall I hear my Mother curse in this sort? and rather then he would let her stand swearing and cursing, he would vomit up his sweet gettings.
What, shall I hear my Mother curse in this sort? and rather then he would let her stand swearing and cursing, he would vomit up his sweet gettings.
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Nay, she thought him so religious as passes, because he did so. Blessed be thou of the Lord, my son:
Nay, she Thought him so religious as passes, Because he did so. Blessed be thou of the Lord, my son:
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but she was deceived, for he was a wretched Idolater; the Lord cals him an Idolater, vers. 5. Beloved, this is a strange thing indeed;
but she was deceived, for he was a wretched Idolater; the Lord calls him an Idolater, vers. 5. beloved, this is a strange thing indeed;
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yet thus far may a Carnalist go:
yet thus Far may a Carnalist go:
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he may be zealous against other mens sins, and grieved to hear others transgress, and vext to see others offend.
he may be zealous against other men's Sins, and grieved to hear Others transgress, and vexed to see Others offend.
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When David would sin and number the people, it vexed the soul of Ioab to see it.
When David would sin and number the people, it vexed the soul of Ioab to see it.
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O my Lord the King, why wilt thou be a cause of trespasse to Israel? 1 Chron. 21. 3. So thou mayst be vexed to see others offended,Oh my Lord the King, why wilt thou be a cause of trespass to Israel? 1 Chronicles 21. 3. So thou Mayest be vexed to see Others offended,
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and yet notwithstanding no better then a Carnalist.
and yet notwithstanding no better then a Carnalist.
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Thirdly, It may so raise up his affections to God, and to be so set against sin,
Thirdly, It may so raise up his affections to God, and to be so Set against since,
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as to be willing to lose hopes of getting housefuls of silver and gold, to lose the favour of Kings and of Princes, to lose preferment and all, then venture on a sinne.
as to be willing to loose hope's of getting houseful of silver and gold, to loose the favour of Kings and of Princes, to loose preferment and all, then venture on a sin.
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This was Balaams case, If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of God to doe lesse or more.
This was Balaams case, If Balak would give me his house full of silver and gold, I cannot go beyond the Commandment of God to do less or more.
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Numb. 24. 13. He durst not go beyond the commandment of God a jot, no, not for a house full of money, which is more then a thousand can say, that will go beyond it,
Numb. 24. 13. He durst not go beyond the Commandment of God a jot, no, not for a house full of money, which is more then a thousand can say, that will go beyond it,
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and beside it, and against the commandment of God for a handful of Barley, yet he though a Reprobate, durst not go beyond the commandment of God to doe good or bad of his own minde, not for a house full of coyn.
and beside it, and against the Commandment of God for a handful of Barley, yet he though a Reprobate, durst not go beyond the Commandment of God to do good or bad of his own mind, not for a house full of coin.
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Knowest thou not, saies King Balak unto him, knowest thou not that I can promote thee to honour? yea, he knew it well enough,
Knowest thou not, Says King Balak unto him, Knowest thou not that I can promote thee to honour? yea, he knew it well enough,
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and yet for all that Balaam would not yeeld to him. Balaam, if he would have hearkned to carnal arguments, he might have found many.
and yet for all that balaam would not yield to him. balaam, if he would have hearkened to carnal Arguments, he might have found many.
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The Israelites are a people of another Nation. I am a Moabite, and they are of another generation:
The Israelites Are a people of Another nation. I am a Moabite, and they Are of Another generation:
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and what though they be better people then they, yet I am a Subject to the King of Moab, and I must be true to my Soveraign,
and what though they be better people then they, yet I am a Subject to the King of Moab, and I must be true to my Sovereign,
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and count them mine enemies which are the enemies of my Countrey, and are come to lick up the land.
and count them mine enemies which Are the enemies of my Country, and Are come to lick up the land.
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If I do obey my King, I may have money by housefuls, I may have preferment as much and more then I can wish.
If I do obey my King, I may have money by houseful, I may have preferment as much and more then I can wish.
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Thus flesh and bloud might have reasoned; but see how his affections were better rectifyed then thus;
Thus Flesh and blood might have reasoned; but see how his affections were better rectified then thus;
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he durst not doe it upon any terms, because it was against the commandment of God.
he durst not do it upon any terms, Because it was against the Commandment of God.
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Thou thinkest thy cause to be happy, O thou caust be willing to passe by the wages of sin,
Thou Thinkest thy cause to be happy, Oh thou caused be willing to pass by the wages of since,
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though thou couldest get by a sin, yet thou darest not commit it: thou thinkest certainly mine affections are to God and to grace.
though thou Couldst get by a since, yet thou Darest not commit it: thou Thinkest Certainly mine affections Are to God and to grace.
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I might get this, and I might get that, if I would but goe against my conscience a little,
I might get this, and I might get that, if I would but go against my conscience a little,
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but I will not for money, nor favour, nor any thing. Well said yet; better then millions can say:
but I will not for money, nor favour, nor any thing. Well said yet; better then millions can say:
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but this thou mayst doe, and yet be a Carnalist.
but this thou Mayest do, and yet be a Carnalist.
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Fourthly, It may elevate his affections so high, as to be so forward in religion and godlinesse:
Fourthly, It may elevate his affections so high, as to be so forward in Religion and godliness:
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so strict in his waies, as to be persecuted too for the truths sake, and for Christs sake:
so strict in his ways, as to be persecuted too for the truths sake, and for Christ sake:
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he may endure persecution a good while: indeed if it go too far, he will warp:
he may endure persecution a good while: indeed if it go too Far, he will warp:
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but persecuted he may be, and suffer a good while he may, and yet be a carnal man.
but persecuted he may be, and suffer a good while he may, and yet be a carnal man.
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This you may see in the stony-ground hearer, He heareth the Word and receives it with joy, Mat. 13. 20. Mark, his affections are raised, he receives the Word and the Gospel with joy, he is affected with the Word,
This you may see in the Stony-ground hearer, He hears the Word and receives it with joy, Mathew 13. 20. Mark, his affections Are raised, he receives the Word and the Gospel with joy, he is affected with the Word,
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nay, saies our Saviour, he endureth a while, and persecution arises against him, then he is offended, ver. 21. Its true, he is offended at this, that he should suffer persecution;
nay, Says our Saviour, he Endureth a while, and persecution arises against him, then he is offended, ver. 21. Its true, he is offended At this, that he should suffer persecution;
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he would be glad to be a professour of the Word, so he might professe it in a whole skin, as we say:
he would be glad to be a professor of the Word, so he might profess it in a Whole skin, as we say:
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he does, and he will warp then, that's certain: that's all one;
he does, and he will warp then, that's certain: that's all one;
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neverthelesse ye may observe in the mean time what a great way he goes in religion, he trades so farre in it, that others will persecute him for it,
nevertheless you may observe in the mean time what a great Way he Goes in Religion, he trades so Far in it, that Others will persecute him for it,
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and yet but a carnal man for all that. Now of the good ground.
and yet but a carnal man for all that. Now of the good ground.
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Fifthly, It may lift up his affections so high, as to ravish him and enamour him with joys of the Spirit, He may be in some extasies of spiritual joy:
Fifthly, It may lift up his affections so high, as to ravish him and enamour him with Joys of the Spirit, He may be in Some ecstasies of spiritual joy:
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as many examples might be named.
as many Examples might be nam.
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Were not the Galathians enamoured with the Gospel that would have pluckt out their eyes and given them to Paul? were not the people over-joyed,
Were not the Galatians enamoured with the Gospel that would have plucked out their eyes and given them to Paul? were not the people overjoyed,
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when they cryed out in the open Congregation, Lord, evermore give us this bread: O then, set your affections, &c.
when they cried out in the open Congregation, Lord, evermore give us this bred: Oh then, Set your affections, etc.
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The III. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. THe last thing that I told you was, what a great way a carnal man may goe in this point.
The III. Sermon. Colos 3. 2. Set your affections on things that Are above, etc. THe last thing that I told you was, what a great Way a carnal man may go in this point.
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His affections may be wrought on exceedingly.
His affections may be wrought on exceedingly.
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I promised to shew you that this was no argument that his affections are set upon God.
I promised to show you that this was no argument that his affections Are Set upon God.
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The Apostle does not say, let the things that are above work on your affections, for so they may do, and ye be carnal for all that;
The Apostle does not say, let the things that Are above work on your affections, for so they may do, and you be carnal for all that;
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but he saies, Set your affections on things which are above.
but he Says, Set your affections on things which Are above.
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There be four reasons to prove, though a carnal mans affections be so wrought on as ye have heard, that they are not rightly wrought on.
There be four Reasons to prove, though a carnal men affections be so wrought on as you have herd, that they Are not rightly wrought on.
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First, Because they are not kindely wrought on. They are chafed and heated very much, but they are not kindely wrought on.
First, Because they Are not kindly wrought on. They Are chafed and heated very much, but they Are not kindly wrought on.
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The affections must be kindely wrought on, otherwise they are not wrought on aright;
The affections must be kindly wrought on, otherwise they Are not wrought on aright;
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they may be violently and passionately wrought on, there may be a great deal of pudder wrought in the affections,
they may be violently and passionately wrought on, there may be a great deal of pudder wrought in the affections,
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but never are they rightly wrought on, unlesse they be wrought upon kindely.
but never Are they rightly wrought on, unless they be wrought upon kindly.
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Be kindely affectioned one to another with brotherly love, saies St Paul, Rom. 12. 10. The Galatians that would have pluckt out their eyes for Saint Paul, they were strongly affected with Saint Paul, but they were not kindely affected.Be kindly affectioned one to Another with brotherly love, Says Saint Paul, Rom. 12. 10. The Galatians that would have plucked out their eyes for Saint Paul, they were strongly affected with Saint Paul, but they were not kindly affected.
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If they had been kindely affected with him or his Doctrine, they would not have hearkned to false Apostles, as they did.
If they had been kindly affected with him or his Doctrine, they would not have hearkened to false Apostles, as they did.
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A carnal man, natural reason, and knowledge out of the Word may work on his affections, his conscience,
A carnal man, natural reason, and knowledge out of the Word may work on his affections, his conscience,
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and self-love, whereby he is loth to be damned, and glad to be saved when he dies, these may work on his affections,
and Self-love, whereby he is loath to be damned, and glad to be saved when he die, these may work on his affections,
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and cause him to weep for his sins, and give over many corruptions, and to be strongly affected,
and cause him to weep for his Sins, and give over many corruptions, and to be strongly affected,
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but alas he is not kindely affected. It's only the love of God shed abroad in the heart that kindely affects one.
but alas he is not kindly affected. It's only the love of God shed abroad in the heart that kindly affects one.
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But it's self-love, and not love of the Lord Jesus that affects him: he is not kindely affected.
But it's Self-love, and not love of the Lord jesus that affects him: he is not kindly affected.
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Secondly, A carnal mans affections are not judiciously wrought on. They are wrought on in a fit at it,
Secondly, A carnal men affections Are not judiciously wrought on. They Are wrought on in a fit At it,
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but they are not wrought on with judgement, they have not the true beginning of working, which is sound judgement.
but they Are not wrought on with judgement, they have not the true beginning of working, which is found judgement.
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S. Hierom saies of the affections of Christ, respectu Christi semper sequuntur rationem, Christs affections had alwaies the right beginning, which was true reason and judgement.
S. Hieronymus Says of the affections of christ, respectu Christ semper sequuntur rationem, Christ affections had always the right beginning, which was true reason and judgement.
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And therefore S. Matthew notes especially the beginning of his sorrow, He began to be sorrowful and very heavy, Mat. 26. 37. He had a right beginning of it.
And Therefore S. Matthew notes especially the beginning of his sorrow, He began to be sorrowful and very heavy, Mathew 26. 37. He had a right beginning of it.
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The natural beginning of the affections is this, when the judgement is first poysed, and the heart is first fired, this is the natural beginning of the affections.
The natural beginning of the affections is this, when the judgement is First poised, and the heart is First fired, this is the natural beginning of the affections.
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So that the heart must first be wrought on, and the spirit moved, before the affections can be judiciously wronght on.
So that the heart must First be wrought on, and the Spirit moved, before the affections can be judiciously wronght on.
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And therefore saies S. Iohn, Christ troubled himself.
And Therefore Says S. John, christ troubled himself.
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He groaned in spirit, and he troubled himself, Joh. 11. 33. He was exceedingly affected with sorrow for Lazarus his death,He groaned in Spirit, and he troubled himself, John 11. 33. He was exceedingly affected with sorrow for Lazarus his death,
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and his kinsfolks sorrows and distrusts they were in, and he troubled himself:
and his kinsfolks sorrows and distrusts they were in, and he troubled himself:
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we translate it, he was troubled, but in the original it is, NONLATINALPHABET, he troubled himself, his own judgement,
we translate it, he was troubled, but in the original it is,, he troubled himself, his own judgement,
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and his spirit, and his heart stirred up his affections to be troubled. His affections were wrought on judiciously.
and his Spirit, and his heart stirred up his affections to be troubled. His affections were wrought on judiciously.
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A carnal mans affections though they be much wrought on, yet they are not wrought on judiciously.
A carnal men affections though they be much wrought on, yet they Are not wrought on judiciously.
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Now he is in the minde to be strict and to be godly, now he weeps and takes on, can ye wonder? his conscience now jerks him, and is quick:
Now he is in the mind to be strict and to be godly, now he weeps and Takes on, can you wonder? his conscience now jerks him, and is quick:
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but when a few tears and a few labours and endeavours that way have contented his conscience,
but when a few tears and a few labours and endeavours that Way have contented his conscience,
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as his conscience is apt to be satisfied, the man is of another judgement then quickly.
as his conscience is apt to be satisfied, the man is of Another judgement then quickly.
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He is of the judgement then, tush, what need I be so strict and precise? Thus he is affected, not upon sound judgement.
He is of the judgement then, tush, what need I be so strict and precise? Thus he is affected, not upon found judgement.
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Affected he is, and strongly affected too for the while, but he is not affected judiciously.
Affected he is, and strongly affected too for the while, but he is not affected judiciously.
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Thirdly, A carnal mans affections are not wrought upon regularly. His affections may be are wrought upon by Gods justice and judgements,
Thirdly, A carnal men affections Are not wrought upon regularly. His affections may be Are wrought upon by God's Justice and Judgments,
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because God is a consuming fire against sin, because God is severe against the works of iniquity,
Because God is a consuming fire against since, Because God is severe against the works of iniquity,
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because he hath made heaven-gate to be straight. These are the grounds of his work. His affections are wrought upon this way;
Because he hath made heaven-gate to be straight. These Are the grounds of his work. His affections Are wrought upon this Way;
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therefore he weeps, and therefore he praies, and therefore he reforms, and therefore he is affected.
Therefore he weeps, and Therefore he prays, and Therefore he reforms, and Therefore he is affected.
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But this is not regular affection:
But this is not regular affection:
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he is affected with fear, but it is not the fear of Gods goodnesse, not Gods mercy and goodnesse, were there no other attribute in God, he might look long enough,
he is affected with Fear, but it is not the Fear of God's Goodness, not God's mercy and Goodness, were there no other attribute in God, he might look long enough,
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before he would fear his mercy: that's a ground of presumption to him, but he fears Gods judgements and his justice;
before he would Fear his mercy: that's a ground of presumption to him, but he fears God's Judgments and his Justice;
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he doth not tremble and quake to consider that God is a merciful God, and a good God whom he hath sinned against.
he does not tremble and quake to Consider that God is a merciful God, and a good God whom he hath sinned against.
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The true Israel of God, They fear the Lord and his goodnesse, Hos. 3. 5. their affections are regular, they are affected with fear of Gods goodnesse.
The true Israel of God, They Fear the Lord and his Goodness, Hos. 3. 5. their affections Are regular, they Are affected with Fear of God's Goodness.
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But a carnall man is not affected with the fear of Gods goodnesse. He is affected with the fear of Gods justice, his affections are wrought on irregularly.
But a carnal man is not affected with the Fear of God's Goodness. He is affected with the Fear of God's Justice, his affections Are wrought on irregularly.
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Fourthly, A carnal mans affections are not wrought upon universally. Some affections are wrought on, and others are not.
Fourthly, A carnal men affections Are not wrought upon universally. some affections Are wrought on, and Others Are not.
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No, he hath a contradiction of affections.
No, he hath a contradiction of affections.
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He hath some good affections to God and to grace, and he hath some affections that are contradictory to these.
He hath Some good affections to God and to grace, and he hath Some affections that Are contradictory to these.
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Some sinnes he grieves under, some he is glad under; some commandments he delights to be doing, and some he delights to be breaking.
some Sins he grieves under, Some he is glad under; Some Commandments he delights to be doing, and Some he delights to be breaking.
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I do not mean part flesh, and part spirit, for so the best godly souls under Heaven have a contradiction of affections:
I do not mean part Flesh, and part Spirit, for so the best godly Souls under Heaven have a contradiction of affections:
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they have some affections of the spirit, and some affections of the flesh, contradicting and opposing one another. I do not mean this.
they have Some affections of the Spirit, and Some affections of the Flesh, contradicting and opposing one Another. I do not mean this.
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But a carnal man hath such a contradiction of affections, as that his carnal affections give the other the lye.
But a carnal man hath such a contradiction of affections, as that his carnal affections give the other the lie.
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He is affected with sorrow for his sinnes, but he is not troubled for his usury.
He is affected with sorrow for his Sins, but he is not troubled for his Usury.
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He is affected with desires to leave his sins, but not to leave his sinful dependances.
He is affected with Desires to leave his Sins, but not to leave his sinful dependences.
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As Esau, he was affected with weeping for his missing of grace and the blessing, but not for his pleasures and sensual delight.
As Esau, he was affected with weeping for his missing of grace and the blessing, but not for his pleasures and sensual delight.
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Is not this a contradiction of affections!
Is not this a contradiction of affections!
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He found no place of repentance, though he sought it carefully with tears, Heb. 12. 17. He was affected with weeping after repentance, but he could finde no place to bestow it in. He found no place of Repentance, though he sought it carefully with tears, Hebrew 12. 17. He was affected with weeping After Repentance, but he could find no place to bestow it in.
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There was not elbow-room enough for repentance in his heart.
There was not elbow-room enough for Repentance in his heart.
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He made some room in some part of his heart for repentance, but not in all.
He made Some room in Some part of his heart for Repentance, but not in all.
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He found place for it in some of his affections, but not in all. He is affected, but he is not affected universally.
He found place for it in Some of his affections, but not in all. He is affected, but he is not affected universally.
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He hath a contradiction of affections in his soul;
He hath a contradiction of affections in his soul;
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so that a carnal mans affections, though they be wrought on, they are not wrought upon universally.
so that a carnal men affections, though they be wrought on, they Are not wrought upon universally.
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It is true, a carnal mans affections may be exceedingly wrought on, then I pray examine your selves;
It is true, a carnal men affections may be exceedingly wrought on, then I pray examine your selves;
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Two persons I would have to examine themselves First, Them that think their affections are set upon God.
Two Persons I would have to examine themselves First, Them that think their affections Are Set upon God.
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For as for them that are absolutely carnal, whose affections are buried in the things of the World,
For as for them that Are absolutely carnal, whose affections Are buried in the things of the World,
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and have no affection at all unto grace or unto holinesse, speak not to them, their own consciences condemn them to be rotten,
and have no affection At all unto grace or unto holiness, speak not to them, their own Consciences condemn them to be rotten,
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and are as good as a thousand examiners. I doe not speak to them. If they will not hear their own conscience•s, much lesse will they hear me.
and Are as good as a thousand examiners. I do not speak to them. If they will not hear their own conscience•s, much less will they hear me.
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I speak to them that think t•eir affections are set upon God.
I speak to them that think t•eir affections Are Set upon God.
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Secondly, Them that though their affections be set upon Christ, yet they think they are not affect•d aright:
Secondly, Them that though their affections be Set upon christ, yet they think they Are not affect•d aright:
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for many Christian souls are rightly affected, and doe not think so. Examine your selves whethe• 〈 ◊ 〉 be r•htly affected or no.
for many Christian Souls Are rightly affected, and do not think so. Examine your selves whethe• 〈 ◊ 〉 be r•htly affected or no.
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First, He that is truly affected with grace and with Christ and his Word, He affects nothing so much as he doth grace.
First, He that is truly affected with grace and with christ and his Word, He affects nothing so much as he does grace.
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A carnal man may be greatly affected with grace, b•t there is something he affects more.
A carnal man may be greatly affected with grace, b•t there is something he affects more.
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He affects his vanities •ore, and his profits more, and his pleasures more. Herod it is •rue, he affected John Baptist, he knew he was a just man, and •e feared him:
He affects his vanities •ore, and his profits more, and his pleasures more. Herod it is •rue, he affected John Baptist, he knew he was a just man, and •e feared him:
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he affected his preaching, for he heard him ••ladly, he affected the practise of his doctrine, for he did many ••ings, he was affected greatly with these good things,
he affected his preaching, for he herd him ••ladly, he affected the practice of his Doctrine, for he did many ••ings, he was affected greatly with these good things,
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but there was some things he was affected with more. The daug•ter of Herodias affected him more.
but there was Some things he was affected with more. The daug•ter of Herodias affected him more.
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She pleased Herod, saies •e Text, Mar. 6. 22. he was not only affected with her dancing, but affected to content.She pleased Herod, Says •e Text, Mar. 6. 22. he was not only affected with her dancing, but affected to content.
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She pleased Herod. Iohn Baptist did not please him, he had not content in his Ministry.
She pleased Herod. John Baptist did not please him, he had not content in his Ministry.
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Nay, her dancing affected him so much, that he was willing to part with half of his Kingdom to gratifie her.
Nay, her dancing affected him so much, that he was willing to part with half of his Kingdom to gratify her.
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Whatsoever theu shalt ask of me, saies he, I will give it thee, to the one half of my Kingdom. Whatsoever theu shalt ask of me, Says he, I will give it thee, to the one half of my Kingdom.
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This was more affection then ever he shewed to Iohn 's Doctrine.
This was more affection then ever he showed to John is Doctrine.
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He never said to Iohn or his Doctrine, I'le part with a quarter of my Kingdom,
He never said to John or his Doctrine, I'll part with a quarter of my Kingdom,
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nay, he would not part with his whore no• his lusts for that.
nay, he would not part with his whore no• his Lustiest for that.
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Nay, he would rather see Iohn dead, a• well as he affected him, then misse of his pleasures, or not gratifie his Lords.
Nay, he would rather see John dead, a• well as he affected him, then miss of his pleasures, or not gratify his lords.
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I'le give thee, saies he to his damosel, Il'e give thee one half of my Kingdom.
I'll give thee, Says he to his damosel, Il'e give thee one half of my Kingdom.
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Give me then, saies she, Iohn Baptists head in a Charger.
Give me then, Says she, John Baptists head in a Charger.
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The foolish King had no• wit enough to say, Iohn is dearer then all my Kingdom.
The foolish King had no• wit enough to say, John is Dearer then all my Kingdom.
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No, he affected his teaching well, but his pastime better. Examine thy soul by this mark:
No, he affected his teaching well, but his pastime better. Examine thy soul by this mark:
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thou art affected with g•ace, but is there nothing thou art affected with more? thou art glad to hear a Sermon,
thou art affected with g•ace, but is there nothing thou art affected with more? thou art glad to hear a Sermon,
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but may we not see thee g•adder at thy sports? thou art glad to part with an hour a Gods worship,
but may we not see thee g•adder At thy sports? thou art glad to part with an hour a God's worship,
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but art thou not gladder to part with two at thy profits? a childe of God is affected with grace most ▪ let credit flie, let profit flie, let carnal relations flie, let life, let living, let all that he hath flie, rather then le• a good duty of grace flie away:
but art thou not gladder to part with two At thy profits? a child of God is affected with grace most ▪ let credit fly, let profit fly, let carnal relations fly, let life, let living, let all that he hath fly, rather then le• a good duty of grace fly away:
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he is most affected wit• grace, there is nothing he affects more or so much.
he is most affected wit• grace, there is nothing he affects more or so much.
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Secondly, He that is affected with grace and godlinesse aright, m•st needs have expressions of grace; he cannot but shew it;
Secondly, He that is affected with grace and godliness aright, m•st needs have expressions of grace; he cannot but show it;
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•e can as easily carry fire in his bosome and hide it, as co••eal grace. Can a man be deeply affected with sorrows, a•d not shew it in his face;
•e can as Easily carry fire in his bosom and hide it, as co••eal grace. Can a man be deeply affected with sorrows, a•d not show it in his face;
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can a man be deeply affected with passions of anger and of wrath, and not shew it in his •ountenance? hands, feet, lips, nostrils, eyes, forehead • yea,
can a man be deeply affected with passion of anger and of wrath, and not show it in his •ountenance? hands, feet, lips, nostrils, eyes, forehead • yea,
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and all a mans gesture and carriage will shew wha• affections are in him, Affectio taciturna nulla est affectio.
and all a men gesture and carriage will show wha• affections Are in him, Affectio taciturna nulla est affectio.
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Every passion hath its proper dialect. Concealed affection is no affection at all, or but small and as good as nothing.
Every passion hath its proper dialect. Concealed affection is no affection At all, or but small and as good as nothing.
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So if thou beest affected with grace, 'twill shew it self in thy speeches, in thine actions, in thy waies, 'twill shew it self in thy calling, 'twill shew it self in thy company, 'twill shew it self at the table, 'twill shew it self in the market;
So if thou Best affected with grace, it'll show it self in thy Speeches, in thine actions, in thy ways, it'll show it self in thy calling, it'll show it self in thy company, it'll show it self At the table, it'll show it self in the market;
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thou canst not be affected with grace, but thou wilt be an open professour of grace.
thou Canst not be affected with grace, but thou wilt be an open professor of grace.
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Can a man take fire in his bosome, and his clothes not be burnt? Prov. 6. 27. If fire be in thy bosome, all that come near thee will feel the very smell of it in thy clothes.Can a man take fire in his bosom, and his clothes not be burned? Curae 6. 27. If fire be in thy bosom, all that come near thee will feel the very smell of it in thy clothes.
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The affections 〈 ◊ 〉 a fire, The fire kindled, saies David, Psal. 〈 ◊ 〉 that is, 〈 ◊ 〉 affections did kindle, he strove for to hide them, but he could not;
The affections 〈 ◊ 〉 a fire, The fire kindled, Says David, Psalm 〈 ◊ 〉 that is, 〈 ◊ 〉 affections did kindle, he strove for to hide them, but he could not;
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can you not be religious but you must shew it? saies the mocker of all goodnesse.
can you not be religious but you must show it? Says the mocker of all Goodness.
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No, it is a sign thou hast no affection to holinesse, because thou wilt not 〈 ◊ 〉:
No, it is a Signen thou hast no affection to holiness, Because thou wilt not 〈 ◊ 〉:
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Thou canst hear God dishonoured with Oaths, and no• shew thine affection against them:
Thou Canst hear God dishonoured with Oaths, and no• show thine affection against them:
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thou canst come in company and suffer unprofitable language ▪ and not shew thine affections to holy discourse, a sign thou hast no affections that way;
thou Canst come in company and suffer unprofitable language ▪ and not show thine affections to holy discourse, a Signen thou hast no affections that Way;
pns21 vm2 vvi p-acp n1 cc vvi j n1 ▪ cc xx vvi po21 n2 p-acp j n1, dt n1 pns21 vh2 dx n2 cst n1;
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thou mayst say thou art affected with grace, but •ow doth it appear? It appears not 〈 ◊ 〉 thy praiers, little or no affec••on in them;
thou Mayest say thou art affected with grace, but •ow does it appear? It appears not 〈 ◊ 〉 thy Prayers, little or no affec••on in them;
pns21 vm2 vvi pns21 vb2r vvn p-acp n1, cc-acp av vdz pn31 vvi? pn31 vvz xx 〈 sy 〉 po21 n2, j cc dx n1 p-acp pno32;
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it appears 〈 ◊ 〉 the Sabbath, little or 〈 ◊ 〉 to the sanctifying of it:
it appears 〈 ◊ 〉 the Sabbath, little or 〈 ◊ 〉 to the sanctifying of it:
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Like the stupid fool in the Comedy, who being willing to be thought to be angry, he knew not how to shew it,
Like the stupid fool in the Comedy, who being willing to be Thought to be angry, he knew not how to show it,
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but only by saying, Irascor, I am angry, saies he; one would think if he were angry, he needed not to say he was angry;
but only by saying, Irascor, I am angry, Says he; one would think if he were angry, he needed not to say he was angry;
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the affection of anger would have expressed it self, but he had no other reasons to be thought to be angry,
the affection of anger would have expressed it self, but he had no other Reasons to be Thought to be angry,
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but only his saying, I am angry.
but only his saying, I am angry.
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So thou hast no other expressions of affection at the word, or at grace, but only thou sayest, I am affected therewith.
So thou hast no other expressions of affection At the word, or At grace, but only thou Sayest, I am affected therewith.
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Concealed affection is no affection, De non apparentibus & de non existentibus eadem est ratio, its a good rule in Law.
Concealed affection is no affection, De non apparentibus & de non existentibus Same est ratio, its a good Rule in Law.
j-vvn n1 vbz dx n1, fw-fr fw-fr fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la, pn31|vbz dt j n1 p-acp n1.
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There is the same reason for things which appear not, that is for things which exist not.
There is the same reason for things which appear not, that is for things which exist not.
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Certainly here it is most true, I may be confident to say, if thine affections appear not, thine affections are not.
Certainly Here it is most true, I may be confident to say, if thine affections appear not, thine affections Are not.
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Thirdly, He that is affected with grace or with holinesse, if he be never so little interrupted, he is troubled, it's like the stopping of a water-course, the water swels and is troubled exceedingly that it cannot passe;
Thirdly, He that is affected with grace or with holiness, if he be never so little interrupted, he is troubled, it's like the stopping of a watercourse, the water Swells and is troubled exceedingly that it cannot pass;
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like the Woman in the Gospel, whose affections were to Christ to anoint his head,
like the Woman in the Gospel, whose affections were to christ to anoint his head,
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when his Disciples had cast in a rub in her way, that it had been better bestowed on the poor, why trouble ye the woman? saies Christ, Mat. 26. 10. Christ knew it troubled her affections to be hindred from their course;
when his Disciples had cast in a rub in her Way, that it had been better bestowed on the poor, why trouble you the woman? Says christ, Mathew 26. 10. christ knew it troubled her affections to be hindered from their course;
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he that is truly affected with Christ or his Spirit, if he light not on Christ the sooner, he is even sick of love.
he that is truly affected with christ or his Spirit, if he Light not on christ the sooner, he is even sick of love.
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I charge ye, O ye daughters of Ierusalem, if ye finde my beloved, that ye tell him I am sick of love, Cant. 5. 8. her poor soul was even sick at heart for her Love,I charge you, Oh you daughters of Ierusalem, if you find my Beloved, that you tell him I am sick of love, Cant 5. 8. her poor soul was even sick At heart for her Love,
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because she could not come at him: examine thy self in this point.
Because she could not come At him: examine thy self in this point.
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I am sure thou hast been long enough without Christ, thou art 20. or 30. years old,
I am sure thou hast been long enough without christ, thou art 20. or 30. Years old,
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and all this while thou hast been without Christ:
and all this while thou hast been without christ:
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thou saist thou art affected with a Christ, O thou wouldest fain have Christ, thou wouldest fain have him live in thee ever;
thou Sayest thou art affected with a christ, Oh thou Wouldst fain have christ, thou Wouldst fain have him live in thee ever;
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answer me now, art thou sick of love for a Christ? Hope deferred makes the heart sick.
answer me now, art thou sick of love for a christ? Hope deferred makes the heart sick.
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Pro. 13. 12. Thou saist thou art affected with hopes after grace, thou hopest for grace,
Pro 13. 12. Thou Sayest thou art affected with hope's After grace, thou hopest for grace,
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and for strength against sin, and thy hope is deferred, thy hope comes not yet, thou art not able to withstand thy corruptions, not able to subdue such a lust;
and for strength against since, and thy hope is deferred, thy hope comes not yet, thou art not able to withstand thy corruptions, not able to subdue such a lust;
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593
no, if thou beest affected at all with any hope, thy hope is deferred as yet:
no, if thou Best affected At all with any hope, thy hope is deferred as yet:
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but hath it made thy heart sick? wert thou ever sick at heart for this grace? if it have not made thy heart sick, it is a sign thou wert never rightly affected with hope,
but hath it made thy heart sick? Wertenberg thou ever sick At heart for this grace? if it have not made thy heart sick, it is a Signen thou Wertenberg never rightly affected with hope,
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for if thou wert, it would make thy heart sick to be so long without it, as thou hast been.
for if thou Wertenberg, it would make thy heart sick to be so long without it, as thou hast been.
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May be thine affections are so strong set on the world, that thou hast been world-sick,
May be thine affections Are so strong Set on the world, that thou hast been world-sick,
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and crosse-sick, and trouble-sick, and anger-sick, and revenge-sick, and coveteousness-sick;
and crosse-sick, and trouble-sick, and anger-sick, and revenge-sick, and coveteousness-sick;
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as Ahab was sick, because he knew not how to get Naboths vineyard, 1 King. 21. 4. May be thou art crost and sick of vexation;
as Ahab was sick, Because he knew not how to get Naboth's vineyard, 1 King. 21. 4. May be thou art crossed and sick of vexation;
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599
may be thou art incensed, and sick of revenge or impatiency:
may be thou art incensed, and sick of revenge or impatiency:
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but art thou sick after grace? Aristotle cals the affections Aegritudines animi, they are the sicknesses of the soul;
but art thou sick After grace? Aristotle calls the affections Aegritudines animi, they Are the Sicknesses of the soul;
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if the soul be affected indeed, she is sick if she speed not.
if the soul be affected indeed, she is sick if she speed not.
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Fourthly, He that is truly affected with grace hath his conversation in heaven, whence all grace does descend.
Fourthly, He that is truly affected with grace hath his Conversation in heaven, whence all grace does descend.
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Animus est non ubi animat, sed ubi amat, the soul is, not where it animates, not where it sojourns, but where it affects;Animus est non ubi animate, sed ubi amat, the soul is, not where it animates, not where it sojourns, but where it affects;
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and therefore thou livest in heaven, if thou beest truly affected with heavenly things:
and Therefore thou Livest in heaven, if thou Best truly affected with heavenly things:
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he that is truly affected with grace, is most affected with the fountain of grace, which is God.
he that is truly affected with grace, is most affected with the fountain of grace, which is God.
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God is the fountain of all grace, and if thou beest affected with it, thou art chiefly affected with God. Alas!
God is the fountain of all grace, and if thou Best affected with it, thou art chiefly affected with God. Alas!
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thou mayst have a good memory, a good wit, and good parts, and be affected with them,
thou Mayest have a good memory, a good wit, and good parts, and be affected with them,
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608
and rejoyce that thou hast them.
and rejoice that thou hast them.
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609
But all the question is this, art thou affected with God the fountain of grace? a wicked man may be affected with grace in the bucket,
But all the question is this, art thou affected with God the fountain of grace? a wicked man may be affected with grace in the bucket,
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and yet have no love to grace in the fountain:
and yet have no love to grace in the fountain:
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it affects him well enough to have some, but he does not so like it to have much, Omne nimium vertitur in nigrum monachum, thinks he.
it affects him well enough to have Some, but he does not so like it to have much, Omne Nimium vertitur in nigrum monachum, thinks he.
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It's the property of the godly to be affected with God, Rejoyce in the Lord O ye righeeous, Psal. 33. 1. Be ye affected with God himself, saies the Psalmist.
It's the property of the godly to be affected with God, Rejoice in the Lord Oh you righeeous, Psalm 33. 1. Be you affected with God himself, Says the Psalmist.
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613
One, he is affected with pleasures, another, he is affected with honour and respect, another, he is affected with profit, another, he may be affected with grace too,
One, he is affected with pleasures, Another, he is affected with honour and respect, Another, he is affected with profit, Another, he may be affected with grace too,
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but it is the godly man only that is affected with God himself.
but it is the godly man only that is affected with God himself.
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615
Examine your affections, are ye affected with God himself? are ye affected with his glory?
Examine your affections, Are you affected with God himself? Are you affected with his glory?
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It does infinitely stand us in hand, to have our affections set right; which I will prove by these 8. arguments.
It does infinitely stand us in hand, to have our affections Set right; which I will prove by these 8. Arguments.
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First, Hereby only are we marriageable to Christ, When a man goes a woing for a wife, all his care is to get her affections, he will never marry her if he be wise,
First, Hereby only Are we marriageable to christ, When a man Goes a wooing for a wife, all his care is to get her affections, he will never marry her if he be wise,
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if he may not have her affection, NONLATINALPHABET, saies Philo, The affections are the womanhood of the soul, he will never marry her,
if he may not have her affection,, Says Philo, The affections Are the womanhood of the soul, he will never marry her,
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if she be nor a woman for him, much lesse will he marry her, if she be not a woman at all, he will not have a man for his wife, she shall be a woman certainly,
if she be nor a woman for him, much less will he marry her, if she be not a woman At all, he will not have a man for his wife, she shall be a woman Certainly,
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if he ever mean for to marry her; she is not marriageable, but only for her affection;
if he ever mean for to marry her; she is not marriageable, but only for her affection;
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what a miserable soul then is thy soul, if thy affections be not right? thou art not marriageable to Christ.
what a miserable soul then is thy soul, if thy affections be not right? thou art not marriageable to christ.
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This is the rule of all wives and of all Spouses, thy desire shall be to thy husband, Gen. 3. 16. Thine affections shall be to him,
This is the Rule of all wives and of all Spouses, thy desire shall be to thy husband, Gen. 3. 16. Thine affections shall be to him,
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or thou caust not be his wife.
or thou caused not be his wife.
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He is a monster in nature that will have a wife, whose affection is set on another.
He is a monster in nature that will have a wife, whose affection is Set on Another.
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What, dost thou take Christ for a monster, that thy soul should be married to him,
What, dost thou take christ for a monster, that thy soul should be married to him,
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when thine affection is forestalled? If thine affections be to the world, and to the strumpet-like things of the world, Christ cannot abide thee.
when thine affection is forestalled? If thine affections be to the world, and to the Strumpet-like things of the world, christ cannot abide thee.
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Knowest thou not that the love of the world is enmity with God? Out thou filthy strumpet-like soul, betrothest thou thine affections to the world,Knowest thou not that the love of the world is enmity with God? Out thou filthy Strumpet-like soul, betrothest thou thine affections to the world,
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and yet hopest to be married to Christ? thou art not marriageable to him:
and yet hopest to be married to christ? thou art not marriageable to him:
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if gains and pleasures and vanities, and such like base paramours be welcomed to thy heart, thou canst not be married unto Christ, thou art the worlds Spouse and the devils Spouse, when thine affections be inordinate.
if gains and pleasures and vanities, and such like base paramours be welcomed to thy heart, thou Canst not be married unto christ, thou art the world's Spouse and the Devils Spouse, when thine affections be inordinate.
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Uncleannesse and inordinate affection, the Apostle puts them together, Mortifie your members which are on the earth, fornication, uncleannesse, inordinate affection, Col. 3. 5. So that thy soul is a filthy and an unclean soul, that hast these inordinate affections unmortified in thee, thy soul is a fit Spouse for the unclean spirit,
Uncleanness and inordinate affection, the Apostle puts them together, Mortify your members which Are on the earth, fornication, uncleanness, inordinate affection, Col. 3. 5. So that thy soul is a filthy and an unclean soul, that hast these inordinate affections unmortified in thee, thy soul is a fit Spouse for the unclean Spirit,
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and not for Christ, and therefore it deeply concerns you to have your affections set right, because thereby only are ye marriageable to Christ.
and not for christ, and Therefore it deeply concerns you to have your affections Set right, Because thereby only Are you marriageable to christ.
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Secondly, Hereby only doth the soul set up favourites in her heart: those are the hearts favourites whom the heart most affects.
Secondly, Hereby only does the soul Set up favourites in her heart: those Are the hearts favourites whom the heart most affects.
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Now if Christ be not thy hearts favourite, what a woful condition art thou in? It hath been the undoing of many a Prince, the having of ill favourites;
Now if christ be not thy hearts favourite, what a woeful condition art thou in? It hath been the undoing of many a Prince, the having of ill favourites;
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and that soul must needs be for ever undone, that hath ill favorites in her heart.
and that soul must needs be for ever undone, that hath ill favorites in her heart.
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As soon as Joseph was in favour with the Keeper of the prison, Ioseph presently had all at command, nothing was done but Ioseph was the doer of it, Gen. 39. 21. He was no sooner in favour but he was Dominus fac totum, as we say; he ruled all then.
As soon as Joseph was in favour with the Keeper of the prison, Ioseph presently had all At command, nothing was done but Ioseph was the doer of it, Gen. 39. 21. He was no sooner in favour but he was Dominus fac totum, as we say; he ruled all then.
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Look what thy heart does affect, that is in favour with thy heart;
Look what thy heart does affect, that is in favour with thy heart;
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that is dominus fac totum. If thy pleasures and thy vanities be once in favour with thy heart, Christ can have no command of thy heart, no further then thy lusts will give leave:
that is dominus fac totum. If thy pleasures and thy vanities be once in favour with thy heart, christ can have no command of thy heart, no further then thy Lustiest will give leave:
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thou canst not reform any thing that is amiss, no further then thy lusts will give leave:
thou Canst not reform any thing that is amiss, no further then thy Lustiest will give leave:
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wouldst thou repent, or stand for Gods glory? thou canst not unless thy lusts do give leave:
Wouldst thou Repent, or stand for God's glory? thou Canst not unless thy Lustiest do give leave:
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wouldst thou be reproved, or well counselled? thou canst not unless thy lusts will give leave:
Wouldst thou be reproved, or well counseled? thou Canst not unless thy Lustiest will give leave:
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as long as thy lusts are in favour with thy heart, they govern all, they command all, thy minde goes as they tend, thy thoughts come as they call, thy courses are as they will.
as long as thy Lustiest Are in favour with thy heart, they govern all, they command all, thy mind Goes as they tend, thy thoughts come as they call, thy courses Are as they will.
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I will give this people favour in the sight of the Egyptians, and they shall spoil the Egyptians, Exo. 3. 21, 22. When they were once in favour with them, they might spoil them,I will give this people favour in the sighed of the egyptians, and they shall spoil the egyptians, Exo. 3. 21, 22. When they were once in favour with them, they might spoil them,
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and rob them, and borrow Jewels of them, and never pay them again; they might do any thing, when they were in favour with them.
and rob them, and borrow Jewels of them, and never pay them again; they might do any thing, when they were in favour with them.
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O the misery of the soul, when the world, or pleasure, or sinne, or the like are in favour with it, they spoil it,
O the misery of the soul, when the world, or pleasure, or sin, or the like Are in favour with it, they spoil it,
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and rob it, and bereave it of all the jewels it hath;
and rob it, and bereave it of all the Jewels it hath;
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Christ can doe nothing to any purpose with that soul, that favours other things besides Christ.
christ can do nothing to any purpose with that soul, that favours other things beside christ.
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Now if thine affections be not set right, thy favour is not right set:
Now if thine affections be not Set right, thy favour is not right Set:
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this is the reason why thou art wedded to the world, and wedded to thy lusts, that thine affections cannot be unto Christ.
this is the reason why thou art wedded to the world, and wedded to thy Lustiest, that thine affections cannot be unto christ.
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When Hadad had great favour with Pharoah, Pharaoh even married his own wives sister unto Hadad, 1 Kin. 11. 19. He made him his brother, he brought him into the nearest relation he could,
When Hadad had great favour with Pharaoh, Pharaoh even married his own wives sister unto Hadad, 1 Kin. 11. 19. He made him his brother, he brought him into the nearest Relation he could,
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whenas his favour was set towards him. So if thou favourest the things of this life, thou weddest thy soul to them.
whenas his favour was Set towards him. So if thou favourest the things of this life, thou weddest thy soul to them.
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What an infinite indignity is this unto Christ, that such base and sordid things should be in favour,
What an infinite indignity is this unto christ, that such base and sordid things should be in favour,
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and Christ not be thy souls favourite! Thirdly, Hereby the soul is convertible and reconcilable to God.
and christ not be thy Souls favourite! Thirdly, Hereby the soul is convertible and reconcilable to God.
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Be a man never so crosse and crooked, never so cruelly and implacably bent to transgresse,
Be a man never so cross and crooked, never so cruelly and implacably bent to transgress,
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yet as long as there be affections in him to be wrought, his heart may be won.
yet as long as there be affections in him to be wrought, his heart may be wone.
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Though a Kings wrath be as the roaring of a Lyon, though he be never so fallen out with a man,
Though a Kings wrath be as the roaring of a lion, though he be never so fallen out with a man,
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yet as long as there be affections in the King, patience, wisedom, and humbling ones self,
yet as long as there be affections in the King, patience, Wisdom, and humbling ones self,
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and the like, these things may perswade him:
and the like, these things may persuade him:
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by long forbearing is a Prince perswaded, Pro. 15. 15. Without a man have any affections in him, he is not capable of perswasion, NONLATINALPHABET, saies Aristotle. The affections are they whereby a man is mutable.
by long forbearing is a Prince persuaded, Pro 15. 15. Without a man have any affections in him, he is not capable of persuasion,, Says Aristotle. The affections Are they whereby a man is mutable.
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For though it be a weaknesse to be mutable, yet when a man is evil and wicked, it's a blessed weakness that he is mutable from that wickednesse.
For though it be a weakness to be mutable, yet when a man is evil and wicked, it's a blessed weakness that he is mutable from that wickedness.
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Now if a man be grievously set upon mischief, though he be an enemy of all grace and of goodnesse,
Now if a man be grievously Set upon mischief, though he be an enemy of all grace and of Goodness,
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yet as long as there be any affections left in him, he is not an implacable enemy:
yet as long as there be any affections left in him, he is not an implacable enemy:
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no, his affections are a possible subject to be wrought on, the Word and the Spirit may perswade him;
no, his affections Are a possible Subject to be wrought on, the Word and the Spirit may persuade him;
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and therefore what a care should we have of our affections, because thereby we are placable and reconcilable to God? The Apostle yokes these two together, without natural affection, implacable, Rom. 1. 31. for a man as long as he hath any natural affection left, he is never implacable:
and Therefore what a care should we have of our affections, Because thereby we Are placable and reconcilable to God? The Apostle yokes these two together, without natural affection, implacable, Rom. 1. 31. for a man as long as he hath any natural affection left, he is never implacable:
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still he may be perswaded, unlesse he degenerate in his affections, and prove to be unnatural:
still he may be persuaded, unless he degenerate in his affections, and prove to be unnatural:
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if the affections depend on this fashion, he is not only wicked and an enemy to grace,
if the affections depend on this fashion, he is not only wicked and an enemy to grace,
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but he is an implacable enemy:
but he is an implacable enemy:
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think then what wrong ye do to your own souls, so unnaturally to set your affections, to let them degenerate as you do, and wander after vanity.
think then what wrong you do to your own Souls, so unnaturally to Set your affections, to let them degenerate as you do, and wander After vanity.
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Beware how ye doe so, ye goe about to divert all possibility of conversion, and provoke the Lord to count you implacable enemies to grace and to the scepter of his dear Sonne.
Beware how you do so, you go about to divert all possibility of conversion, and provoke the Lord to count you implacable enemies to grace and to the sceptre of his dear Son.
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Fourthly, It may appear how infinitely it stands you in hand to set your affections aright, because the affections are the hands of your souls.
Fourthly, It may appear how infinitely it Stands you in hand to Set your affections aright, Because the affections Are the hands of your Souls.
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Ye cannot take hold of any thing in the world to doe you any good, but by your affections.
You cannot take hold of any thing in the world to do you any good, but by your affections.
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For as hands are to the body, so the affections are to the soul.
For as hands Are to the body, so the affections Are to the soul.
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Will a man be so mad as to put his hand and his fingers out of joynt? alas!
Will a man be so mad as to put his hand and his fingers out of joint? alas!
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he cannot take hold of so much as his meat for to eat it. So the affections are the hands of the soul.
he cannot take hold of so much as his meat for to eat it. So the affections Are the hands of the soul.
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He that hath clean hands & a pure heart, Ps. 24. 4 that is, he whose affections are clean, and heart pure.He that hath clean hands & a pure heart, Ps. 24. 4 that is, he whose affections Are clean, and heart pure.
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I will wash my hands in innocency, and so will I compasse thine Altar, Psal. 26. 6. that is, I will purge mine affections, and so I will pray.I will wash my hands in innocency, and so will I compass thine Altar, Psalm 26. 6. that is, I will purge mine affections, and so I will pray.
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I will that men pray every where, lifting up holy hands without wrath, 1 Tim. 2. 8. that is, lifting up holy affections, without the distempered affections of wrath or anger or the like:
I will that men pray every where, lifting up holy hands without wrath, 1 Tim. 2. 8. that is, lifting up holy affections, without the distempered affections of wrath or anger or the like:
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the affections are the hands of the heart, whereby it takes the word or the Commandment,
the affections Are the hands of the heart, whereby it Takes the word or the Commandment,
dt n2 vbr dt n2 pp-f dt n1, c-crq pn31 vvz dt n1 cc dt n1,
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or any thing to it, Now what a horrible thing is it that these hands of thine should be put out of joynt? as long as thine affections are to the things here on earth, they are all out of joynt; thou canst never take grace.
or any thing to it, Now what a horrible thing is it that these hands of thine should be put out of joint? as long as thine affections Are to the things Here on earth, they Are all out of joint; thou Canst never take grace.
cc d n1 p-acp pn31, av q-crq dt j n1 vbz pn31 cst d n2 pp-f png21 vmd vbi vvn av pp-f n1? c-acp av-j c-acp po21 n2 vbr p-acp dt n2 av p-acp n1, pns32 vbr d av pp-f n1; pns21 vm2 av-x vvi n1.
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59
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679
Ye cannot take hold of a promise, nor of the word, unlesse your affections be right.
You cannot take hold of a promise, nor of the word, unless your affections be right.
pn22 vmbx vvi n1 pp-f dt n1, ccx pp-f dt n1, cs po22 n2 vbb j-jn.
(7) sermon (DIV2)
59
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680
I know that Faith is the right hand of the soul, whereby it takes hold of that which is good. But alas!
I know that Faith is the right hand of the soul, whereby it Takes hold of that which is good. But alas!
pns11 vvb d n1 vbz dt j-jn n1 pp-f dt n1, c-crq pn31 vvz n1 pp-f d r-crq vbz j. p-acp uh!
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681
the hand of Faith is clumbsie without the affections. Such a one had a crosse, how did he take it? say we:
the hand of Faith is clumbsie without the affections. Such a one had a cross, how did he take it? say we:
dt n1 pp-f n1 vbz j p-acp dt n2. d dt pi vhd dt n1, q-crq vdd pns31 vvi pn31? vvb pns12:
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that is, how is he affected under it? ye take it ill to be reproved of your sins:
that is, how is he affected under it? you take it ill to be reproved of your Sins:
cst vbz, q-crq vbz pns31 vvn p-acp pn31? pn22 vvb pn31 j-jn pc-acp vbi vvn pp-f po22 n2:
(7) sermon (DIV2)
59
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683
ye take it ill to be warned and admonished either in publike or private. Ye take it ill to be told of the judgements of God against your lusts. Alas!
you take it ill to be warned and admonished either in public or private. You take it ill to be told of the Judgments of God against your Lustiest. Alas!
pn22 vvb pn31 j-jn pc-acp vbi vvn cc vvn d p-acp j cc j. pn22 vvb pn31 j-jn pc-acp vbi vvn pp-f dt n2 pp-f np1 p-acp po22 n2. np1!
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684
how can ye do otherwise? ye cannot take it well, when your affections that should take it well are set upon vanity? wilt thou binde up and hamper thine affections in the things of the Earth? alas!
how can you do otherwise? you cannot take it well, when your affections that should take it well Are Set upon vanity? wilt thou bind up and hamper thine affections in the things of the Earth? alas!
q-crq vmb pn22 vdi av? pn22 vmbx vvi pn31 av, c-crq po22 n2 cst vmd vvi pn31 av vbr vvn p-acp n1? vm2 pns21 vvi a-acp cc vvi po21 n2 p-acp dt n2 pp-f dt n1? uh!
(7) sermon (DIV2)
59
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685
thy hands are quite bound, thou canst not take hold of Christ or of Heaven. Thou dost even pinion thine own soul and shackle it for Hell.
thy hands Are quite bound, thou Canst not take hold of christ or of Heaven. Thou dost even pinion thine own soul and shackle it for Hell.
po21 n2 vbr av vvn, pns21 vm2 xx vvi n1 pp-f np1 cc pp-f n1. pns21 vd2 av vvb po21 d n1 cc vvb pn31 p-acp n1.
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686
What does the Devil when he shackles a man like a prisoner for hell and damnation? he bindes him hand and foot, and so casts him into utter darknesse;
What does the devil when he shackles a man like a prisoner for hell and damnation? he binds him hand and foot, and so Cast him into utter darkness;
q-crq vdz dt n1 c-crq pns31 vvz dt n1 av-j dt n1 p-acp n1 cc n1? pns31 vvz pno31 n1 cc n1, cc av vvz pno31 p-acp j n1;
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687
he bindes up his heart and affections, that he cannot weep, nor he cannot repent of his sins, he cannot rejoyce in grace,
he binds up his heart and affections, that he cannot weep, nor he cannot Repent of his Sins, he cannot rejoice in grace,
pns31 vvz a-acp po31 n1 cc n2, cst pns31 vmbx vvi, ccx pns31 vmbx vvi pp-f po31 n2, pns31 vmbx vvi p-acp n1,
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688
nor in goodnesse, he cannot delight in the word, he bindes up his affections which are the hands and feet of the soul,
nor in Goodness, he cannot delight in the word, he binds up his affections which Are the hands and feet of the soul,
ccx p-acp n1, pns31 vmbx vvi p-acp dt n1, pns31 vvz a-acp po31 n2 r-crq vbr dt n2 cc n2 pp-f dt n1,
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689
and so fits him for hell and destruction:
and so fits him for hell and destruction:
cc av vvz pno31 p-acp n1 cc n1:
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690
above all things then be sure that thy hands be loose, and thine affections at liberty to set them upon Heaven.
above all things then be sure that thy hands be lose, and thine affections At liberty to Set them upon Heaven.
p-acp d n2 av vbi j cst po21 n2 vbb j, cc po21 n2 p-acp n1 pc-acp vvi pno32 p-acp n1.
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691
Fifthly, It may appear how infinitely it stands you in hand to set your affections aright,
Fifthly, It may appear how infinitely it Stands you in hand to Set your affections aright,
ord, pn31 vmb vvi c-crq av-j pn31 vvz pn22 p-acp n1 pc-acp vvi po22 n2 av,
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60
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692
because they are not only the hands, but the handles of your hearts, as your hearts can catch hold of nothing that is good,
Because they Are not only the hands, but the handles of your hearts, as your hearts can catch hold of nothing that is good,
c-acp pns32 vbr xx av-j dt n2, cc-acp dt vvz pp-f po22 n2, p-acp po22 n2 vmb vvi n1 pp-f pix cst vbz j,
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693
unlesse your affections take hold, so nothing can take hold of your hearts, but by your affections.
unless your affections take hold, so nothing can take hold of your hearts, but by your affections.
cs po22 n2 vvb n1, av pix vmb vvi n1 pp-f po22 n2, cc-acp p-acp po22 n2.
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60
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694
If ever the word do convert you, it must catch hold of you.
If ever the word do convert you, it must catch hold of you.
cs av dt n1 vdb vvi pn22, pn31 vmb vvi n1 pp-f pn22.
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60
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695
Jesus said unto Simon, henceforth thou shalt catch men, Luk. 5. 10. that is, the preaching of the Word, it shall catch men, when thou preachest.
jesus said unto Simon, henceforth thou shalt catch men, Luk. 5. 10. that is, the preaching of the Word, it shall catch men, when thou Preachest.
np1 vvd p-acp np1, av pns21 vm2 vvi n2, np1 crd crd cst vbz, dt vvg pp-f dt n1, pn31 vmb vvi n2, c-crq pns21 vv2.
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696
Now one of the first holds that it catcheth, is by the affections. Men are affected with the Word, and so it comes to convert men;
Now one of the First holds that it Catches, is by the affections. Men Are affected with the Word, and so it comes to convert men;
av crd pp-f dt ord n2 cst pn31 vvz, vbz p-acp dt n2. n2 vbr vvn p-acp dt n1, cc av pn31 vvz pc-acp vvi n2;
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697
now beloved, had you not need to have a care of affections, seeing they are the handles of your hearts? were it not for them, the word could never catch hold on you.
now Beloved, had you not need to have a care of affections, seeing they Are the handles of your hearts? were it not for them, the word could never catch hold on you.
av vvn, vhd pn22 xx vvi pc-acp vhi dt n1 pp-f n2, vvg pns32 vbr dt vvz pp-f po22 n2? vbdr pn31 xx p-acp pno32, dt n1 vmd av-x vvi n1 p-acp pn22.
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60
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698
There is no hold to be had of such a man, as we say; that is, his affections are slippery.
There is no hold to be had of such a man, as we say; that is, his affections Are slippery.
pc-acp vbz dx n1 pc-acp vbi vhn pp-f d dt n1, c-acp pns12 vvb; d vbz, po31 n2 vbr j.
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60
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699
Beloved, here you come to Gods house, miserable wretched souls, in your sinnes, alas!
beloved, Here you come to God's house, miserable wretched Souls, in your Sins, alas!
j-vvn, av pn22 vvb p-acp npg1 n1, j j n2, p-acp po22 n2, uh!
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60
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700
how is it possible that ever Gods Ministers should catch hold of your hearts? your affections are the main hold that we can catch of you.
how is it possible that ever God's Ministers should catch hold of your hearts? your affections Are the main hold that we can catch of you.
q-crq vbz pn31 j cst av npg1 n2 vmd vvi n1 pp-f po22 n2? po22 n2 vbr dt j n1 cst pns12 vmb vvi pp-f pn22.
(7) sermon (DIV2)
60
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701
If your affections be not here, but run after the things of this life, we can have no hold of you, you have nothing that we should take hold by.
If your affections be not Here, but run After the things of this life, we can have no hold of you, you have nothing that we should take hold by.
cs po22 n2 vbb xx av, cc-acp vvb p-acp dt n2 pp-f d n1, pns12 vmb vhi dx n1 pp-f pn22, pn22 vhb pix cst pns12 vmd vvi n1 p-acp.
(7) sermon (DIV2)
60
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702
Indeed we may catch hold of your understandings: that's nothing unlesse we take hold of your affections, they are as slippery Eels, we can scarce ever hold them.
Indeed we may catch hold of your understandings: that's nothing unless we take hold of your affections, they Are as slippery Eels, we can scarce ever hold them.
np1 pns12 vmb vvi vvi pp-f po22 n2: d|vbz pix cs pns12 vvb vvi pp-f po22 n2, pns32 vbr a-acp j n2, pns12 vmb av-j av vvb pno32.
(7) sermon (DIV2)
60
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703
O could we take hold of them, it were well: they are fair handles for us to take hold by.
O could we take hold of them, it were well: they Are fair handles for us to take hold by.
sy vmd pns12 vvi vvi pp-f pno32, pn31 vbdr av: pns32 vbr j vvz p-acp pno12 pc-acp vvi n1 p-acp.
(7) sermon (DIV2)
60
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704
O if we could but truly affect your hearts with the truth, then we might have some hope to convert you.
O if we could but truly affect your hearts with the truth, then we might have Some hope to convert you.
sy cs pns12 vmd cc-acp av-j vvb po22 n2 p-acp dt n1, cs pns12 vmd vhi d n1 pc-acp vvi pn22.
(7) sermon (DIV2)
60
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705
As Epictetus saies of wrongs, and of injuries, and all things in the world, every thing hath NONLATINALPHABET, Every thing hath two handles, O saies he,
As Epictetus Says of wrongs, and of injuries, and all things in the world, every thing hath, Every thing hath two handles, Oh Says he,
p-acp np1 vvz pp-f vvz, cc pp-f n2, cc d n2 p-acp dt n1, d n1 vhz, d n1 vhz crd vvz, uh vvz pns31,
(7) sermon (DIV2)
60
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706
if a man could take hold of every wrong at the right handle, then he would bear it patiently:
if a man could take hold of every wrong At the right handle, then he would bear it patiently:
cs dt n1 vmd vvi n1 pp-f d n-jn p-acp dt j-jn n1, cs pns31 vmd vvi pn31 av-j:
(7) sermon (DIV2)
60
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707
so I may say of your haarts. Your hearts have two handles. I pray God the Word may take hold at the right handle of your hearts.
so I may say of your haarts. Your hearts have two handles. I pray God the Word may take hold At the right handle of your hearts.
av pns11 vmb vvi pp-f po22 n2. po22 n2 vhb crd vvz. pns11 vvb np1 dt n1 vmb vvi n1 p-acp dt j-jn n1 pp-f po22 n2.
(7) sermon (DIV2)
60
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708
The true affections of the heart, if ever the Word take hold of them, it hath taken hold of the right handle;
The true affections of the heart, if ever the Word take hold of them, it hath taken hold of the right handle;
dt j n2 pp-f dt n1, cs av dt n1 vvb vvi pp-f pno32, pn31 vhz vvn n1 pp-f dt j-jn n1;
(7) sermon (DIV2)
60
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709
Is it not then a lamentable thing that mens affections are misplaced? alas!
Is it not then a lamentable thing that men's affections Are misplaced? alas!
vbz pn31 xx av dt j n1 cst ng2 n2 vbr vvn? uh!
(7) sermon (DIV2)
60
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710
they are the hold of the heart, and the heart can never be taken, unlesse they be set right.
they Are the hold of the heart, and the heart can never be taken, unless they be Set right.
pns32 vbr dt n1 pp-f dt n1, cc dt n1 vmb av-x vbi vvn, cs pns32 vbb vvn av-jn.
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60
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711
Sirthly, It may appear how infinitely it stands you in hand to set your affections aright,
Sixthly, It may appear how infinitely it Stands you in hand to Set your affections aright,
j, pn31 vmb vvi c-crq av-j pn31 vvz pn22 p-acp n1 pc-acp vvi po22 n2 av,
(7) sermon (DIV2)
61
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712
because they are the souls stomack:
Because they Are the Souls stomach:
c-acp pns32 vbr dt n2 n1:
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61
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713
that which the soul doth affect, that reedeth and filleth the soul, as meat doth the stomack.
that which the soul does affect, that reedeth and fills the soul, as meat does the stomach.
cst r-crq dt n1 vdz vvi, cst vvz cc vvz dt n1, c-acp n1 vdz dt n1.
(7) sermon (DIV2)
61
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714
Is it not necessary to be careful what meat we doe eat? if we eat trash it will kill us,
Is it not necessary to be careful what meat we do eat? if we eat trash it will kill us,
vbz pn31 xx j pc-acp vbi j r-crq n1 pns12 vdb vvi? cs pns12 vvb n1 pn31 vmb vvi pno12,
(7) sermon (DIV2)
61
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715
if we feed upon poyson, it will poyson and infect us.
if we feed upon poison, it will poison and infect us.
cs pns12 vvb p-acp n1, pn31 vmb vvi cc vvi pno12.
(7) sermon (DIV2)
61
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716
Now that is the food of thy soul, which thy soul does affect, and thine affection is thy souls stomack to hunger after it, thine affections are NONLATINALPHABET, saies Aspasius, they are the appetite of the soul.
Now that is the food of thy soul, which thy soul does affect, and thine affection is thy Souls stomach to hunger After it, thine affections Are, Says Aspasius, they Are the appetite of the soul.
av cst vbz dt n1 pp-f po21 n1, r-crq po21 n1 vdz vvi, cc po21 n1 vbz po21 ng1 n1 p-acp n1 p-acp pn31, po21 n2 vbr, vvz np1, pns32 vbr dt n1 pp-f dt n1.
(7) sermon (DIV2)
61
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717
Such then as your affections are, such is your food.
Such then as your affections Are, such is your food.
d av c-acp po22 n2 vbr, d vbz po22 n1.
(7) sermon (DIV2)
61
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718
Should you see a man feed upon dirt, and upon Bricks, and upon carrion, certainly you would say,
Should you see a man feed upon dirt, and upon Bricks, and upon carrion, Certainly you would say,
vmd pn22 vvi dt n1 vvb p-acp n1, cc p-acp n2, cc p-acp n1, av-j pn22 vmd vvi,
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61
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719
unlesse he be broken therefrom, it will kill him. No remedy but it will kill him without doubt.
unless he be broken therefrom, it will kill him. No remedy but it will kill him without doubt.
cs pns31 vbb vvn av, pn31 vmb vvi pno31. dx n1 p-acp pn31 vmb vvi pno31 p-acp n1.
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61
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720
And wilt thou feed thy soul with vanities, and with trash, and with poyson? Every thing is trash besides Christ, every thing is poyson besides Christ and his graces;
And wilt thou feed thy soul with vanities, and with trash, and with poison? Every thing is trash beside christ, every thing is poison beside christ and his graces;
cc vm2 pns21 vvi po21 n1 p-acp n2, cc p-acp n1, cc p-acp n1? d n1 vbz n1 p-acp np1, d n1 vbz n1 p-acp np1 cc po31 n2;
(7) sermon (DIV2)
61
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721
if thou feedest upon any thing besides Christ and his spirit, thou feedest upon trash and upon poyson.
if thou Feedest upon any thing beside christ and his Spirit, thou Feedest upon trash and upon poison.
cs pns21 vv2 p-acp d n1 p-acp np1 cc po31 n1, pns21 vv2 p-acp n1 cc p-acp n1.
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61
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722
Now, if thou set thine affections here below, thou feedest upon trash.
Now, if thou Set thine affections Here below, thou Feedest upon trash.
av, cs pns21 vvb po21 n2 av a-acp, pns21 vv2 p-acp n1.
(7) sermon (DIV2)
61
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723
Thou murderest thy soul with such food, its rank poyson, and yet thou feedest upon it.
Thou murderest thy soul with such food, its rank poison, and yet thou Feedest upon it.
pns21 vv2 po21 n1 p-acp d n1, pn31|vbz j n1, cc av pns21 vv2 p-acp pn31.
(7) sermon (DIV2)
61
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724
That which thou affectest, that's thy souls food.
That which thou affectest, that's thy Souls food.
d r-crq pns21 vv2, d|vbz po21 ng1 n1.
(7) sermon (DIV2)
61
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725
As new born babes desire the sincere milk of the Word, that ye may grow thereby, 1 Pet. 2. 2. milk, you know, is the babes food:As new born babes desire the sincere milk of the Word, that you may grow thereby, 1 Pet. 2. 2. milk, you know, is the babes food:
p-acp j j-vvn n2 vvb dt j n1 pp-f dt n1, cst pn22 vmb vvi av, vvn np1 crd crd n1, pn22 vvb, vbz dt ng1 n1:
(7) sermon (DIV2)
61
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726
if it have not its food, it cannot possible live.
if it have not its food, it cannot possible live.
cs pn31 vhb xx po31 n1, pn31 vmbx av-j vvi.
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61
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727
But the word is the milk and the food of the soul, and that the Apostle would have you to set your affections upon.
But the word is the milk and the food of the soul, and that the Apostle would have you to Set your affections upon.
p-acp dt n1 vbz dt n1 cc dt n1 pp-f dt n1, cc cst dt n1 vmd vhi pn22 pc-acp vvi po22 n2 p-acp.
(7) sermon (DIV2)
61
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728
Desire it, or affect it, saies he: where note your affections are the stomack of your soul. The Word is your food.
Desire it, or affect it, Says he: where note your affections Are the stomach of your soul. The Word is your food.
n1 pn31, cc vvb pn31, vvz pns31: c-crq vvb po22 n2 vbr dt n1 pp-f po22 n1. dt n1 vbz po22 n1.
(7) sermon (DIV2)
61
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729
All other food is but trash, and it feeds you accordingly.
All other food is but trash, and it feeds you accordingly.
av-d j-jn n1 vbz p-acp n1, cc pn31 vvz pn22 av-vvg.
(7) sermon (DIV2)
61
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730
O ye poor souls that feed upon poyson all the day long, that diet your souls with nothing but trash and filth,
O you poor Souls that feed upon poison all the day long, that diet your Souls with nothing but trash and filth,
sy pn22 j n2 cst vvb p-acp n1 d dt n1 av-j, cst vvb po22 n2 p-acp pix cc-acp n1 cc n1,
(7) sermon (DIV2)
61
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731
and froth, how long will you do thus? O set your affections on things that are above, these are the wholsome food of your souls, &c.
and froth, how long will you do thus? O Set your affections on things that Are above, these Are the wholesome food of your Souls, etc.
cc n1, c-crq av-j vmb pn22 vdi av? sy vvb po22 n2 p-acp n2 cst vbr a-acp, d vbr dt j n1 pp-f po22 n2, av
(7) sermon (DIV2)
61
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732
Seventhly, it may appear how infinitely it stands you in hand to set your affections aright,
Seventhly, it may appear how infinitely it Stands you in hand to Set your affections aright,
crd, pn31 vmb vvi c-crq av-j pn31 vvz pn22 p-acp n1 pc-acp vvi po22 n2 av,
(7) sermon (DIV2)
62
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733
because they are the main matter of grace. They are NONLATINALPHABET, They are the materials of grace:
Because they Are the main matter of grace. They Are, They Are the materials of grace:
c-acp pns32 vbr dt j n1 pp-f n1. pns32 vbr, pns32 vbr dt n2-jn pp-f n1:
(7) sermon (DIV2)
62
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734
as Aristotle saies of the vertues, they are nothing but the right ruling of the affections,
as Aristotle Says of the Virtues, they Are nothing but the right ruling of the affections,
p-acp np1 vvz pp-f dt n2, pns32 vbr pix p-acp dt n-jn vvg pp-f dt n2,
(7) sermon (DIV2)
62
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735
so may I say of grace with a little alteration, the main work of grace is the ruling of the affections aright, it takes them off from the things here on earth,
so may I say of grace with a little alteration, the main work of grace is the ruling of the affections aright, it Takes them off from the things Here on earth,
av vmb pns11 vvb pp-f n1 p-acp dt j n1, dt j n1 pp-f n1 vbz dt n-vvg pp-f dt n2 av, pn31 vvz pno32 a-acp p-acp dt n2 av p-acp n1,
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736
and lifts them up to the things that are in Heaven.
and lifts them up to the things that Are in Heaven.
cc vvz pno32 a-acp p-acp dt n2 cst vbr p-acp n1.
(7) sermon (DIV2)
62
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737
When grace d•th convert a man, it doth not take away the affections, but it ruleth them.
When grace d•th convert a man, it does not take away the affections, but it Ruleth them.
c-crq n1 vdz vvi dt n1, pn31 vdz xx vvi av dt n2, cc-acp pn31 vvz pno32.
(7) sermon (DIV2)
62
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738
Thou wert angry before, grace doth not take away thine anger.
Thou Wertenberg angry before, grace does not take away thine anger.
pns21 vbd2r j p-acp, n1 vdz xx vvi av po21 n1.
(7) sermon (DIV2)
62
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739
No, oportet virum bonum esse iracundum, saies Cicero. A good man must be angry, I say grace does not take away thine anger,
No, oportet virum bonum esse iracundum, Says Cicero. A good man must be angry, I say grace does not take away thine anger,
uh-dx, fw-la fw-la fw-la fw-la fw-la, vvz np1. dt j n1 vmb vbi j, pns11 vvb n1 vdz xx vvi av po21 n1,
(7) sermon (DIV2)
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740
but it ruleth thine anger, and teacheth thee to turn it against sinne, and against the dishonour of God.
but it Ruleth thine anger, and Teaches thee to turn it against sin, and against the dishonour of God.
cc-acp pn31 vvz po21 n1, cc vvz pno21 pc-acp vvi pn31 p-acp n1, cc p-acp dt n1 pp-f np1.
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Thou wert merrily disposed before, of a cheerful constitution, grace doth not come to take away thy mirth, but to rule it.
Thou Wertenberg merrily disposed before, of a cheerful constitution, grace does not come to take away thy mirth, but to Rule it.
pns21 vbd2r av-j vvn a-acp, pp-f dt j n1, n1 vdz xx vvi pc-acp vvi av po21 n1, cc-acp pc-acp vvi pn31.
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Whereas thou wert merry with vanity, and ever laughing at jests and at fooleries, now grace makes thee merry in Gods service,
Whereas thou Wertenberg merry with vanity, and ever laughing At jests and At fooleries, now grace makes thee merry in God's service,
cs pns21 vbd2r j p-acp n1, cc av vvg p-acp n2 cc p-acp n2, av n1 vvz pno21 j p-acp ng1 n1,
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and to rejoyce in the Lord. Thou wert of a sad spirit before, but perhaps it was for crosses and losses, and discontents and the like:
and to rejoice in the Lord. Thou Wertenberg of a sad Spirit before, but perhaps it was for Crosses and losses, and discontents and the like:
cc pc-acp vvi p-acp dt n1. pns21 vbd2r pp-f dt j n1 a-acp, cc-acp av pn31 vbds p-acp n2 cc n2, cc n2-jn cc dt j:
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grace comes not to take away thy sorrows, but to rule them, to make thee weep and mourn at thy deadnesse and unthankfulness toward the Lord Jesus Christ.
grace comes not to take away thy sorrows, but to Rule them, to make thee weep and mourn At thy deadness and unthankfulness towards the Lord jesus christ.
n1 vvz xx pc-acp vvi av po21 n2, cc-acp pc-acp vvi pno32, pc-acp vvi pno21 vvi cc vvi p-acp po21 n1 cc n1 p-acp dt n1 np1 np1.
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Gratia non tollit, sed attollit naturam. Grace does not take away nature, but it taketh it up. Gratia non Tollit, sed attollit naturam. Grace does not take away nature, but it Takes it up.
fw-la fw-fr fw-la, fw-la fw-la fw-la. n1 vdz xx vvi av n1, cc-acp pn31 vvz pn31 a-acp.
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The affections are natural, grace turns them into spiritual;
The affections Are natural, grace turns them into spiritual;
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this I say brethren, that ye may see how that grace runs along in the affections, as water in the pipe.
this I say brothers, that you may see how that grace runs along in the affections, as water in the pipe.
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The affections are the matter of grace. As the soul is in the body; the body is the matter;
The affections Are the matter of grace. As the soul is in the body; the body is the matter;
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and the soul is in it, and so makes up a living creature.
and the soul is in it, and so makes up a living creature.
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A man had need look to his body, for it is the due matter of his soul;
A man had need look to his body, for it is the due matter of his soul;
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so it is with the affections, thou hast need to be careful of them, for they are the matter of grace:
so it is with the affections, thou hast need to be careful of them, for they Are the matter of grace:
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and therefore the Apostle cals the affections the members;
and Therefore the Apostle calls the affections the members;
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yeeld your members servants unto righteousnesse, Rom. 6. 19. that is, as expositors expound it, yeeld your affections thereto.yield your members Servants unto righteousness, Rom. 6. 19. that is, as expositors expound it, yield your affections thereto.
vvb po22 n2 n2 p-acp n1, np1 crd crd cst vbz, c-acp n2 vvb pn31, vvb po22 n2 av.
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For they are your souls members, and the materials of grace: is not fear the matter of the fear of the Lord? and love the matter of the love of the Lord? and sorrow the matter of repentance from sin? now,
For they Are your Souls members, and the materials of grace: is not Fear the matter of the Fear of the Lord? and love the matter of the love of the Lord? and sorrow the matter of Repentance from since? now,
c-acp pns32 vbr po22 n2 n2, cc dt n2-jn pp-f n1: vbz xx n1 dt n1 pp-f dt n1 pp-f dt n1? cc vvb dt n1 pp-f dt n1 pp-f dt n1? cc n1 dt n1 pp-f n1 p-acp n1? av,
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if the affections be the materials of grace, what a desperate condition are ye in, that set your affections upon the things here below? you throw down all the matter of grace.
if the affections be the materials of grace, what a desperate condition Are you in, that Set your affections upon the things Here below? you throw down all the matter of grace.
cs dt n2 vbb dt n2-jn pp-f n1, r-crq dt j n1 vbr pn22 p-acp, cst vvd po22 n2 p-acp dt n2 av a-acp? pn22 vvb a-acp d dt n1 pp-f n1.
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How can ye have any grace, when ye cast away in the kennel all the matter for grace.
How can you have any grace, when you cast away in the kennel all the matter for grace.
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Grace requires the affections for its matter, and thou hast no matter for this grace.
Grace requires the affections for its matter, and thou hast no matter for this grace.
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Thou hurlest away all thine affections upon thy pleasures, and thy profits, and thy vanities, thou art so far from all grace,
Thou hurlest away all thine affections upon thy pleasures, and thy profits, and thy vanities, thou art so Far from all grace,
pns21 vv2 av av-d po21 n2 p-acp po21 n2, cc po21 n2, cc po21 n2, pns21 vb2r av av-j p-acp d n1,
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as that thou hast no matter for grace.
as that thou hast no matter for grace.
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Eighthly, It may appear how infinitely it stands you in hand to set your affections aright,
Eighthly, It may appear how infinitely it Stands you in hand to Set your affections aright,
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because they are arguments what ye be. According as your affections are, so are your souls:
Because they Are Arguments what you be. According as your affections Are, so Are your Souls:
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if I could see what your affections run on, I could see what ye all be;
if I could see what your affections run on, I could see what you all be;
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whether Saints or wicked, whether of God or the Devil. The affections are the arguments that a man is a man.
whither Saints or wicked, whither of God or the devil. The affections Are the Arguments that a man is a man.
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When the people of Lystra took Paul and Barnabas for gods, and would have sacrificed to them, Sirs, saies Paul, Why do ye thus, whereas we are men of like passions with you? Act. 14. 15. that is, affections:
When the people of Lystra took Paul and Barnabas for God's, and would have sacrificed to them, Sirs, Says Paul, Why do you thus, whereas we Are men of like passion with you? Act. 14. 15. that is, affections:
c-crq dt n1 pp-f np1 vvd np1 cc np1 p-acp n2, cc vmd vhi vvn p-acp pno32, n2, vvz np1, q-crq vdb pn22 av, cs pns12 vbr n2 pp-f j n2 p-acp pn22? n1 crd crd cst vbz, n2:
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we have fear, and joy, and grief, and love, and the like passions with you.
we have Fear, and joy, and grief, and love, and the like passion with you.
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Now if the bare having of affections be the arguments that a man is a man,
Now if the bore having of affections be the Arguments that a man is a man,
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then surely the goodnesse or vainesse of these affections are the arguments that a man is a Christian man, or an ungodly man.
then surely the Goodness or vainesse of these affections Are the Arguments that a man is a Christian man, or an ungodly man.
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I beseech you consider what a woful distressed condition ye are in, if your affections be vain and earthly, ye carry a brand in your hearts that ye are not of God, that ye are yet the slaves of Satan and the servants of unrighteousness,
I beseech you Consider what a woeful distressed condition you Are in, if your affections be vain and earthly, you carry a brand in your hearts that you Are not of God, that you Are yet the slaves of Satan and the Servants of unrighteousness,
pns11 vvb pn22 vvb r-crq dt j j-vvn n1 pn22 vbr p-acp, cs po22 n2 vbb j cc j, pn22 vvb dt n1 p-acp po22 n2 cst pn22 vbr xx pp-f np1, cst pn22 vbr av dt n2 pp-f np1 cc dt n2 pp-f n1,
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and your end is no better then eternal death and destruction. Affectus virum indicat. Your affections shew you what men and women ye be, &c.
and your end is no better then Eternal death and destruction. Affectus virum indicat. Your affections show you what men and women you be, etc.
cc po22 n1 vbz dx jc cs j n1 cc n1. fw-la fw-la fw-la. po22 ng1 vvb pn22 r-crq n2 cc n2 pn22 vbb, av
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The IV. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. HItherto it sufficeth to have spoken of the coherence of the words, wherein ye •ave heard. First, What these affections be.
The IV. Sermon. Colos 3. 2. Set your affections on things that Are above, etc. HItherto it Suffices to have spoken of the coherence of the words, wherein you •ave herd. First, What these affections be.
dt np1 n1. np1 crd crd j-vvn po22 n2 p-acp n2 cst vbr a-acp, av av pn31 vvz pc-acp vhi vvn pp-f dt n1 pp-f dt n2, c-crq pn22 vhb vvn. ord, q-crq d n2 vbi.
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Secondly, That a wicked man cannot set his affectious on God.
Secondly, That a wicked man cannot Set his affectious on God.
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Thirdly, How far forth a wicked man may have good affections, and how they differ from the godlies.
Thirdly, How Far forth a wicked man may have good affections, and how they differ from the Godlies.
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Fourthly, How they may examine themselves, and finde that their affections are not set right.
Fourthly, How they may examine themselves, and find that their affections Are not Set right.
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Fifthly, Eight several arguments to convince them, what a woful condition they are in, till their affections are set upon God.
Fifthly, Eight several Arguments to convince them, what a woeful condition they Are in, till their affections Are Set upon God.
ord, crd j n2 pc-acp vvi pno32, r-crq dt j n1 pns32 vbr p-acp, c-acp po32 n2 vbr vvn p-acp np1.
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Now for the words, they contain a special duty, that a Christian is bound to, namely, to set his affections upon God. The Apostle presses it strongly.
Now for the words, they contain a special duty, that a Christian is bound to, namely, to Set his affections upon God. The Apostle presses it strongly.
av p-acp dt n2, pns32 vvb dt j n1, cst dt njp vbz vvn p-acp, av, pc-acp vvi po31 n2 p-acp np1. dt n1 vvz pn31 av-j.
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First, Because it is an infallible mark of our being or not being in Christ. If ye be risen with Christ, &c. set your affections on things above. As if he should say;
First, Because it is an infallible mark of our being or not being in christ. If you be risen with christ, etc. Set your affections on things above. As if he should say;
ord, c-acp pn31 vbz dt j n1 pp-f po12 vbg cc xx vbg p-acp np1. cs pn22 vbb vvn p-acp np1, av vvb po22 n2 p-acp n2 a-acp. c-acp cs pns31 vmd vvi;
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Ye say ye are risen with Christ, come then and demonstrate it now that ye are risen with Christ.
You say you Are risen with christ, come then and demonstrate it now that you Are risen with christ.
pn22 vvb pn22 vbr vvn p-acp np1, vvb av cc vvi pn31 av cst pn22 vbr vvn p-acp np1.
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If ye be risen with Christ, this will infallibly follow. Ye will set your affections above; it cannot be otherwise.
If you be risen with christ, this will infallibly follow. You will Set your affections above; it cannot be otherwise.
cs pn22 vbb vvn p-acp np1, d vmb av-j vvi. pn22 vmb vvi po22 n2 p-acp; pn31 vmbx vbi av.
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If your affections be not set above, doubtlesse you are not risen with Christ.
If your affections be not Set above, doubtless you Are not risen with christ.
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Those that are Christs, saies St Paul, have crucified the flesh with the affections and lusts, Galat. 5. 24. He takes it for granted, that if they be Christs, they have crucified the flesh and the affections to the World-ward, and set them upon God.Those that Are Christ, Says Saint Paul, have Crucified the Flesh with the affections and Lustiest, Galatians 5. 24. He Takes it for granted, that if they be Christ, they have Crucified the Flesh and the affections to the Worldward, and Set them upon God.
d cst vbr npg1, vvz zz np1, vhb vvn dt n1 p-acp dt n2 cc n2, np1 crd crd pns31 vvz pn31 p-acp vvn, cst cs pns32 vbb npg1, pns32 vhb vvn dt n1 cc dt n2 p-acp dt n1, cc vvd pno32 p-acp np1.
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Secondly, He presseth it as a matter of reasonable equity; the competition stands but between two, Either things in heaven, or things on earth.
Secondly, He Presseth it as a matter of reasonable equity; the competition Stands but between two, Either things in heaven, or things on earth.
ord, pns31 vvz pn31 p-acp dt n1 pp-f j n1; dt n1 vvz cc-acp p-acp crd, d n2 p-acp n1, cc n2 p-acp n1.
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One of them ye must set your affections upon, ye cannot set your affections upon both;
One of them you must Set your affections upon, you cannot Set your affections upon both;
crd pp-f pno32 pn22 vmb vvi po22 n2 p-acp, pn22 vmbx vvi po22 n2 p-acp d;
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if ye set your affections any where, ye must needs set them upon one of these two. Mark the competition.
if you Set your affections any where, you must needs Set them upon one of these two. Mark the competition.
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Set your affections on things that are above, not on the things on the Earth;
Set your affections on things that Are above, not on the things on the Earth;
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now there is a necessity of reason, that election should be made of the best, that we should set our affections on the better of the twain;
now there is a necessity of reason, that election should be made of the best, that we should Set our affections on the better of the twain;
av a-acp vbz dt n1 pp-f n1, cst n1 vmd vbi vvn pp-f dt js, cst pns12 vmd vvi po12 n2 p-acp dt jc pp-f dt crd;
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to wit, the things that are in Heaven, which are infinitely better then the things here on Earth.
to wit, the things that Are in Heaven, which Are infinitely better then the things Here on Earth.
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Set your affections on things that are above, and not on the things on Earth. So that hence ye may see the necessity of this duty. Set your affections on things that Are above, and not on the things on Earth. So that hence you may see the necessity of this duty.
vvb po22 n2 p-acp n2 cst vbr a-acp, cc xx p-acp dt n2 p-acp n1. av cst av pn22 vmb vvi dt n1 pp-f d n1.
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We must set our affections above, or which is all one, upon God. The strength of this necessity will the better appear, if we consider these four things.
We must Set our affections above, or which is all one, upon God. The strength of this necessity will the better appear, if we Consider these four things.
pns12 vmb vvi po12 n2 a-acp, cc r-crq vbz d pi, p-acp np1. dt n1 pp-f d n1 vmb dt av-jc vvi, cs pns12 vvb d crd n2.
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First, That God is the principal object of our affections:
First, That God is the principal Object of our affections:
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as the eye is made to be set upon colours, and the ear is made to be set upon sounds,
as the eye is made to be Set upon colours, and the ear is made to be Set upon sounds,
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and the smell is made to be set upon odours; so the affections are made to be principally set upon God.
and the smell is made to be Set upon odours; so the affections Are made to be principally Set upon God.
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The affections are so naturally due unto God, that if it be not God the souls affections are set on, it makes it a God or an Idol.
The affections Are so naturally due unto God, that if it be not God the Souls affections Are Set on, it makes it a God or an Idol.
dt n2 vbr av av-j j-jn p-acp np1, cst cs pn31 vbb xx np1 dt n2 n2 vbr vvn a-acp, pn31 vvz pn31 dt n1 cc dt n1.
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And therefore the Apostle bids us mortifie our inordinate affections, evil concupiscence, and coveteousness, which is Idolatry, Col. 3. 5. when our affections are set upon gains,
And Therefore the Apostle bids us mortify our inordinate affections, evil concupiscence, and covetousness, which is Idolatry, Col. 3. 5. when our affections Are Set upon gains,
cc av dt n1 vvz pno12 vvi po12 j n2, j-jn n1, cc n1, r-crq vbz n1, np1 crd crd c-crq po12 n2 vbr vvn p-acp n2,
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and upon profits, and the things of this life, the Apostle cals this coveteousnesse, and this coveteousnesse he saies it is Idolatry;
and upon profits, and the things of this life, the Apostle calls this covetousness, and this covetousness he Says it is Idolatry;
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because the soul makes Gold a god, and silver a god, and profit a god, by setting its affections thereupon.
Because the soul makes Gold a god, and silver a god, and profit a god, by setting its affections thereupon.
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As the eye doth either see colours, or else it sees a thing under the likenesse of a colour:
As the eye does either see colours, or Else it sees a thing under the likeness of a colour:
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colour is the principal object of the sight, and therefore if it be not a colour which it sees (as the eye may see light,
colour is the principal Object of the sighed, and Therefore if it be not a colour which it sees (as the eye may see Light,
n1 vbz dt j-jn n1 pp-f dt n1, cc av cs pn31 vbb xx dt n1 r-crq pn31 vvz (c-acp dt n1 vmb vvi n1,
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as the light of the fire, the light of the Sun, but it sees it under the likenesse of rednesse or whitenesse,
as the Light of the fire, the Light of the Sun, but it sees it under the likeness of redness or whiteness,
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or some other colour.) It appears by a colour, or else it cannot see it:
or Some other colour.) It appears by a colour, or Else it cannot see it:
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So beloved, it is either God our affections are on, or we idolize it as a God.
So Beloved, it is either God our affections Are on, or we idolise it as a God.
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Indeed we may affect other things as mediums and in reference to God, but look where we set our affections, that is our God.
Indeed we may affect other things as mediums and in Referente to God, but look where we Set our affections, that is our God.
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Only fear the Lord, and serve him with all your heart, 1 Sam. 12. 24. We must set our affection of fear only upon God.Only Fear the Lord, and serve him with all your heart, 1 Sam. 12. 24. We must Set our affection of Fear only upon God.
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The affections are the souls attendants.
The affections Are the Souls attendants.
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Doth not a servant wait only upon his own Master? whom he gives his attendance unto him he maketh his Master,
Does not a servant wait only upon his own Master? whom he gives his attendance unto him he makes his Master,
vdz xx dt n1 vvb av-j p-acp po31 d n1? ro-crq pns31 vvz po31 n1 p-acp pno31 pns31 vvz po31 n1,
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and whom should the soul wait on but only upon God? the affections are the souls attendances;
and whom should the soul wait on but only upon God? the affections Are the Souls attendances;
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upon whomsoever she bestows them, she waits upon it as true God.
upon whomsoever she bestows them, she waits upon it as true God.
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My soul, saies David, my soul wait thou only upon God, Psa 62. 5. Give thine attendance to none but to him.My soul, Says David, my soul wait thou only upon God, Psa 62. 5. Give thine attendance to none but to him.
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Thine affections of love, and of joy, and of hope and desire, these must wait upon God for to worship him.
Thine affections of love, and of joy, and of hope and desire, these must wait upon God for to worship him.
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809
Thine affections of fear and of care, these must wait upon God to provide what ever may please him.
Thine affections of Fear and of care, these must wait upon God to provide what ever may please him.
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Thine affections of hatred, and of grief, and sorrow, and the like, these must wait as a guard to keep off what ever may offend him;
Thine affections of hatred, and of grief, and sorrow, and the like, these must wait as a guard to keep off what ever may offend him;
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thine affections are principally for God; this is the first ground, the affections were made for God.
thine affections Are principally for God; this is the First ground, the affections were made for God.
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Secondly, As the affections were principally made for this purpose, to be set upon God, so nothing but God hath that which the affections look for.
Secondly, As the affections were principally made for this purpose, to be Set upon God, so nothing but God hath that which the affections look for.
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It is God which the affections look for, and where can the affections finde it but only in God? there is none good but one, that is God, Mat. 19. 17. The young man would have thought he sought for good in a right place,
It is God which the affections look for, and where can the affections find it but only in God? there is none good but one, that is God, Mathew 19. 17. The young man would have Thought he sought for good in a right place,
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when he sought for it in Christ.
when he sought for it in christ.
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But as Chrysostome observes, NONLATINALPHABET, when he lookt upon Christ as a meer man, Christ tels him he was mistaken in calling him good, there is none good but one, that is God.
But as Chrysostom observes,, when he looked upon christ as a mere man, christ tells him he was mistaken in calling him good, there is none good but one, that is God.
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Christ himself, as near as he was unto good, as he came nearer to it then any creature in heaven or in earth,
christ himself, as near as he was unto good, as he Come nearer to it then any creature in heaven or in earth,
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yet if he had been a creature, and men had set their affections on him as their good, being a creature, they had set their affections amisse:
yet if he had been a creature, and men had Set their affections on him as their good, being a creature, they had Set their affections amiss:
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818
why callest thou me good? saies he; so much more doth every creature answer, Thou thinkest riches, honors and pleasures are good.
why Callest thou me good? Says he; so much more does every creature answer, Thou Thinkest riches, honours and pleasures Are good.
q-crq vv2 pns21 pno11 j? vvz pns31; av d dc vdz d n1 vvi, pns21 vv2 n2, n2 cc n2 vbr j.
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819
Why call ye me good? may they all say, there's none good but one, that is God.
Why call you me good? may they all say, there's none good but one, that is God.
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Will a man seek for the Sun in a pale of water? Indeed, if the Sunne shine on the water, there may you see it.Will a man seek for the Sun in a pale of water? Indeed, if the Sun shine on the water, there may you see it.
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But if the Sun do not look on it, you may look over all the waters in the world,
But if the Sun do not look on it, you may look over all the waters in the world,
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and never finde the Sunne in them all.
and never find the Sun in them all.
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So will you set your affections on the things of the world? it is good your affections look for, can ye finde any good in these things? alas! alas!
So will you Set your affections on the things of the world? it is good your affections look for, can you find any good in these things? alas! alas!
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thou mayst have all the things of this world, yet if God do not shew thee his face,
thou Mayest have all the things of this world, yet if God do not show thee his face,
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and his grace in the same, stultus ad cribrum, thou runnest to them as a fool to a sive.
and his grace in the same, stultus ad cribrum, thou runnest to them as a fool to a sive.
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The sive seems to hold a great deal of water, but by pulling the sive from the water, the fool lost all the water.
The sive seems to hold a great deal of water, but by pulling the sive from the water, the fool lost all the water.
dt n1 vvz pc-acp vvi dt j n1 pp-f n1, cc-acp p-acp vvg dt n1 p-acp dt n1, dt n1 vvd d dt n1.
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So riches, and wealth, and pleasures, as long as thou hast them in grace and in God, they are like sives in the water, full of water as long as they are in.
So riches, and wealth, and pleasures, as long as thou hast them in grace and in God, they Are like sives in the water, full of water as long as they Are in.
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So these are full of good, as long as they are in God and in grace;
So these Are full of good, as long as they Are in God and in grace;
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But if thou dost not set thine affections upon God, thine affections are befooled, and therefore thou must set thine affections upon God,
But if thou dost not Set thine affections upon God, thine affections Are befooled, and Therefore thou must Set thine affections upon God,
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because nothing but God hath that which thine affections look for.
Because nothing but God hath that which thine affections look for.
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It is Good which the affections look for, and thine affections can finde it no where but in God.
It is Good which the affections look for, and thine affections can find it not where but in God.
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Thirdly, As nothing but God hath that which the affections look for, nothing is good but he, so nothing is my good but only he, for if it be good,
Thirdly, As nothing but God hath that which the affections look for, nothing is good but he, so nothing is my good but only he, for if it be good,
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833
and not my good, this discontents mine affections; mine affections look at my good. I know compassion, and mercy, and love may look at the good of another;
and not my good, this discontents mine affections; mine affections look At my good. I know compassion, and mercy, and love may look At the good of Another;
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but then they consider some kinde of propriety in that other, either as my brother,
but then they Consider Some kind of propriety in that other, either as my brother,
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or friend, or my neighbour, still the affections have an eye unto my good, thine affections to thy good Now nothing in the world can so truly be said thy good, as thy God.
or friend, or my neighbour, still the affections have an eye unto my good, thine affections to thy good Now nothing in the world can so truly be said thy good, as thy God.
cc n1, cc po11 n1, av dt n2 vhb dt n1 p-acp po11 j, po21 n2 p-acp po21 j av pix p-acp dt n1 vmb av av-j vbi vvn po21 j, c-acp po21 n1.
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Other goods are called this worlds goods, 1 Joh. 3. 17. They are the goods of this World rather then thy goods: But God is thy goodnesse:
Other goods Are called this world's goods, 1 John 3. 17. They Are the goods of this World rather then thy goods: But God is thy Goodness:
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Thou art my goodnesse, O Lord, saies the Psalmist, Psal. 144. 2. Thou canst not say of thy pleasures, this is my goodnesse,
Thou art my Goodness, Oh Lord, Says the Psalmist, Psalm 144. 2. Thou Canst not say of thy pleasures, this is my Goodness,
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nor of wealth, this is my goodnesse; nor of any thing in the world, this is my goodnesse:
nor of wealth, this is my Goodness; nor of any thing in the world, this is my Goodness:
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the good that is in it, is the goodnesse of the thing, not thy goodnesse;
the good that is in it, is the Goodness of the thing, not thy Goodness;
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if I should say, this is thy goodnesse, it's all one as if I should say, thou hast no goodnesse,
if I should say, this is thy Goodness, it's all one as if I should say, thou hast no Goodness,
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841
for that is none of thine, but only by possession, it is not thy goodnesse. And therefore how canst thou set thine affections upon it?
for that is none of thine, but only by possession, it is not thy Goodness. And Therefore how Canst thou Set thine affections upon it?
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842
First, It is only the good of thy body, it is not thy good, Anima hominis est homo, saies Plato. The soul is the man rather then the body.
First, It is only the good of thy body, it is not thy good, Anima hominis est homo, Says Plato. The soul is the man rather then the body.
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843
If the things of this life be the goods of the body, then how canst thou set thine affections upon them? Thine affections are the affections of thy soul.
If the things of this life be the goods of the body, then how Canst thou Set thine affections upon them? Thine affections Are the affections of thy soul.
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Meat is good, let thy body hunger after it, and thou sinnest not: drink is good? let thy body thirst after it, thou errest not;
Meat is good, let thy body hunger After it, and thou Sinnest not: drink is good? let thy body thirst After it, thou errest not;
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but wilt thou set thine affections upon it? when it is not thy good, but only the good of thy body, it is not thy good:
but wilt thou Set thine affections upon it? when it is not thy good, but only the good of thy body, it is not thy good:
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846
means and maintenance is the good of thy body, house, and lands, and livings, these are the good of thy body, let the desires of thy body be to them, this is well yet;
means and maintenance is the good of thy body, house, and Lands, and livings, these Are the good of thy body, let the Desires of thy body be to them, this is well yet;
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but if the desires of thy soul be thereto, if thou set thine affections upon them, thou art a beast,
but if the Desires of thy soul be thereto, if thou Set thine affections upon them, thou art a beast,
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because they are not thy good.
Because they Are not thy good.
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As Theophylact well observes upon the rich man in the Gospel, Soul, thou hast much goods laid up for many years, Luk. 12. 19. take thine ease, eat, drink, and be merry;
As Theophylact well observes upon the rich man in the Gospel, Soul, thou hast much goods laid up for many Years, Luk. 12. 19. take thine ease, eat, drink, and be merry;
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see the basenesse of this fools affections, saies Theophylact: to eat, to drink, and to be merry:
see the baseness of this Fools affections, Says Theophylact: to eat, to drink, and to be merry:
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these were the goods of his unreasonable part;
these were the goods of his unreasonable part;
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852
to rejoyce in Gods Law, to rejoyce in holy thoughts and meditations, these are the goods of the soul, of the reasonable soul of a man.
to rejoice in God's Law, to rejoice in holy thoughts and meditations, these Are the goods of the soul, of the reasonable soul of a man.
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Now the fool he had none of these goods laid up;
Now the fool he had none of these goods laid up;
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854
and yet he saies, Soul, thou hast much good laid up for many years, whereas that very night he died and was damned for ever;
and yet he Says, Soul, thou hast much good laid up for many Years, whereas that very night he died and was damned for ever;
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855
the things of this life then are not thy good, and therefore thou must not set thine affections upon them.
the things of this life then Are not thy good, and Therefore thou must not Set thine affections upon them.
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856
Secondly, It is not thy good, because it is not as long as thou art. Thou must live for ever in heaven or in hel.
Secondly, It is not thy good, Because it is not as long as thou art. Thou must live for ever in heaven or in hell.
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Now all the goods of this life last but this life, and when thou diest, thou must leave them to others,
Now all the goods of this life last but this life, and when thou Dies, thou must leave them to Others,
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and therefore they are not thy goods. Were they thy goods, thou mightest carry them away with thee when thou diest; but this cannot be.
and Therefore they Are not thy goods. Were they thy goods, thou Mightest carry them away with thee when thou Dies; but this cannot be.
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859
Canst thou carry thy barns and thy houses to heaven or to hell with thee? canst thou carry thy dogs and thy hounds,
Canst thou carry thy Barns and thy houses to heaven or to hell with thee? Canst thou carry thy Dogs and thy hounds,
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and thy pleasures, and thy preferments to another world with thee? No, no, and why then dost thou set thine affections upon them,
and thy pleasures, and thy preferments to Another world with thee? No, no, and why then dost thou Set thine affections upon them,
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when they are not thy goods for to carry with thee where ever thou goest? if thou wouldest set thine affections upon grace and upon God, thou shouldest set thine affections upon thy goods;
when they Are not thy goods for to carry with thee where ever thou goest? if thou Wouldst Set thine affections upon grace and upon God, thou Shouldst Set thine affections upon thy goods;
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these are thy goods as long as thou livest, and these are thy goods when thou dyest,
these Are thy goods as long as thou Livest, and these Are thy goods when thou Dies,
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and these thou mayst carry with thee whithersoever thou goest.
and these thou Mayest carry with thee whithersoever thou goest.
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Wilt thou set thine eyes upon that which is not? saies Solomon; for riches certainly make themselves wings, they fly away as an Eagle, Pro. 23. 5. wilt thou set thine affections upon that which is not? Wealth is not,Wilt thou Set thine eyes upon that which is not? Says Solomon; for riches Certainly make themselves wings, they fly away as an Eagl, Pro 23. 5. wilt thou Set thine affections upon that which is not? Wealth is not,
vm2 pns21 vvi po21 n2 p-acp d r-crq vbz xx? vvz np1; p-acp n2 av-j vvi px32 n2, pns32 vvb av p-acp dt n1, np1 crd crd fw-ge pns21 vvi po21 n2 p-acp d r-crq vbz xx? n1 vbz xx,
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and pleasure is not, and all the things of this world are not, they make themselves wings: now may be they are a bird in the hand,
and pleasure is not, and all the things of this world Are not, they make themselves wings: now may be they Are a bird in the hand,
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but by and by they are gone, there's a wing of prodigality, a wing of change,
but by and by they Are gone, there's a wing of prodigality, a wing of change,
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and of mishaps and of casualties, wings of losses and other occurrences, and though thou couldest clip all these wings with thy wisedom,
and of mishaps and of casualties, wings of losses and other occurrences, and though thou Couldst clip all these wings with thy Wisdom,
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yet the wing of death and mortality will carry them all away in a moment,
yet the wing of death and mortality will carry them all away in a moment,
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and then whose shall they be? thy pleasures, then whose shall they be? thy gains and thy comings in, whose shall they be? sure it is, they shall be none of thine,
and then whose shall they be? thy pleasures, then whose shall they be? thy gains and thy comings in, whose shall they be? sure it is, they shall be none of thine,
cc av r-crq vmb pns32 vbi? po21 n2, cs r-crq vmb pns32 vbi? po21 n2 cc po21 n2-vvg p-acp, r-crq vmb pns32 vbi? j pn31 vbz, pns32 vmb vbi pix pp-f png21,
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and therefore set thine affections elsewhere, thou must set them upon God. 3. They are not thy good, because they will not take thy part.
and Therefore Set thine affections elsewhere, thou must Set them upon God. 3. They Are not thy good, Because they will not take thy part.
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Will any man set his affections on him that will not take his part? how can I affect him that will not affect me? if he will leave me in the lurch, I can never affect him as my friend. Alas!
Will any man Set his affections on him that will not take his part? how can I affect him that will not affect me? if he will leave me in the lurch, I can never affect him as my friend. Alas!
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all the things of this life will leave thee in the lurch, thou mayst perish and be damned for all them.
all the things of this life will leave thee in the lurch, thou Mayest perish and be damned for all them.
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They will never deliver thee from the hand of hell;
They will never deliver thee from the hand of hell;
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when thom comest before the tribunal of Christ, dost thou think it will profit thee to say, Lord, I have hunted and hawked,
when Tom Comest before the tribunal of christ, dost thou think it will profit thee to say, Lord, I have hunted and hawked,
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and gamed and sported, and I have been merry;
and gamed and sported, and I have been merry;
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will it benefit thee to say, Lord, I have builded and purchased, and encreased my livings and my rents, I have a good house,
will it benefit thee to say, Lord, I have built and purchased, and increased my livings and my rends, I have a good house,
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and a good farm, and good friends, Will this advantage thee? No, miserable comforters are they all;
and a good farm, and good Friends, Will this advantage thee? No, miserable Comforters Are they all;
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canst thou say, Lord, I have built up thy Church and thy worship, I have purchased zeal and holinesse,
Canst thou say, Lord, I have built up thy Church and thy worship, I have purchased zeal and holiness,
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and purenesse, and glory to thy name, I have been persecuted and hated of all men for thy Name sake,
and pureness, and glory to thy name, I have been persecuted and hated of all men for thy Name sake,
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and I am in Christ, &c. If thou canst say thus, this would be thy good indeed;
and I am in christ, etc. If thou Canst say thus, this would be thy good indeed;
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but if thou canst not say thus, though thou beest Gallinae filius albae, thou mayst perish with the devils and cursed fiends for evermore for all the blessings of this life.
but if thou Canst not say thus, though thou Best Gallinae filius Albae, thou Mayest perish with the Devils and cursed fiends for evermore for all the blessings of this life.
cc-acp cs pns21 vm2 xx vvi av, cs pns21 vb2s np1 fw-la fw-la, pns21 vm2 vvi p-acp dt n2 cc j-vvn n2 p-acp av c-acp d dt n2 pp-f d n1.
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882
Set thine affections then upon God: truly God is good to Israel, saies the Psalmist, Psal. 73. 1. He is good, and he truly is good;
Set thine affections then upon God: truly God is good to Israel, Says the Psalmist, Psalm 73. 1. He is good, and he truly is good;
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thou canst not say so of all the things under Heaven; thou canst not say, truly riches are good to me.
thou Canst not say so of all the things under Heaven; thou Canst not say, truly riches Are good to me.
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884
Pleasure truly is good to me; peace and plenty and liberty truly is good to thee;
Pleasure truly is good to me; peace and plenty and liberty truly is good to thee;
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they are good, but they will never be good to thee;
they Are good, but they will never be good to thee;
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when thou hast most need of good, then they will leave thee in the lurch, these do thee no good then. This is the third;
when thou hast most need of good, then they will leave thee in the lurch, these do thee no good then. This is the third;
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as nothing but God is good, so nothing is thy good, but God.
as nothing but God is good, so nothing is thy good, but God.
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Fourthly, As nothing is thy good but God, so nothing can rest thine affections but God.
Fourthly, As nothing is thy good but God, so nothing can rest thine affections but God.
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889
When thou affectest any thing, wherefore dost thou affect it, but only to rest contented therewith when thou hast it? and therefore thou must set thine affections upon God,
When thou affectest any thing, Wherefore dost thou affect it, but only to rest contented therewith when thou hast it? and Therefore thou must Set thine affections upon God,
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because nothing can rest thy soul, but only thy God. Rest in the Lord.
Because nothing can rest thy soul, but only thy God. Rest in the Lord.
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Psal. 37. 7. Return unto thy rest O my soul, Psa. 116. 7. God is the rest of the soul;
Psalm 37. 7. Return unto thy rest Oh my soul, Psa. 116. 7. God is the rest of the soul;
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if the soul ever get him, it resteth content;
if the soul ever get him, it rests content;
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893
the affections are in a maze, if they be not set upon God, like a man in a quagmire, he sinks deeper and deeper,
the affections Are in a maze, if they be not Set upon God, like a man in a quagmire, he sinks Deeper and Deeper,
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894
so a man sinks deeper and deeper in desires and in wishes, that hath not his affections upon God;
so a man sinks Deeper and Deeper in Desires and in wishes, that hath not his affections upon God;
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there is nothing can give the soul rest, if the soul rest not in God. Will meat in a dream, and drink in a dream give satisfaction to our hunger,
there is nothing can give the soul rest, if the soul rest not in God. Will meat in a dream, and drink in a dream give satisfaction to our hunger,
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& our thirst? So are all the good things in this world, Is. 29 8. Go to all the wicked men in the earth, let them desire and have their desires, still they desire and further their desire,
& our thirst? So Are all the good things in this world, Is. 29 8. Go to all the wicked men in the earth, let them desire and have their Desires, still they desire and further their desire,
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and yet they desire after millions of desires, their affections are as far for to seek for rest,
and yet they desire After millions of Desires, their affections Are as Far for to seek for rest,
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as if never they had sought.
as if never they had sought.
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All the things in the world are like some Ale-house-beer, which will never quench the poor Travellers thirst,
All the things in the world Are like Some Ale-house-beer, which will never quench the poor Travellers thirst,
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900
like the eating of salt neats-tongues; the more they do eat, the more they are athirst:
like the eating of salt neats-tongues; the more they do eat, the more they Are athirst:
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901
hungry meat, He that desireth silver, shall never be satisfied with silver, he that affects pleasure and vanity, shall never be contented nor satisfied therewith;
hungry meat, He that Desires silver, shall never be satisfied with silver, he that affects pleasure and vanity, shall never be contented nor satisfied therewith;
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902
give him ones, he affects tens, give him tens, he affecteth hundreds; give him hundreds, he affects thousands;
give him ones, he affects tens, give him tens, he affects hundreds; give him hundreds, he affects thousands;
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903
give him them, he affecteth millions; thou canst never get rest, till thine affections are pitcht upon God.
give him them, he affects millions; thou Canst never get rest, till thine affections Are pitched upon God.
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Quo plus sunt potae, plus sitiuntur aquae. It's God only that resteth the affections. Quo plus sunt potae, plus sitiuntur Water. It's God only that rests the affections.
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Now if these be so, is it not our best way to set our affections on God, where we may have rest for our souls? nothing besides can give us any rest.
Now if these be so, is it not our best Way to Set our affections on God, where we may have rest for our Souls? nothing beside can give us any rest.
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906
First, because nothing but God is all good. Every good besides God hath but one or two goodnesses in it.
First, Because nothing but God is all good. Every good beside God hath but one or two Goodnesses in it.
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907
None but God hath all goodnesses in him;
None but God hath all Goodnesses in him;
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908
what is meat good for, but only to feed one? when thou hast it thou must desire again to have rayment,
what is meat good for, but only to feed one? when thou hast it thou must desire again to have raiment,
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909
for meat will not cloth thee;
for meat will not cloth thee;
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910
what is rayment good for, but only to cover one? when thou hast it, thou must desire again to be fed,
what is raiment good for, but only to cover one? when thou hast it, thou must desire again to be fed,
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911
for rayment will not feed thee;
for raiment will not feed thee;
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912
what is money good for, but only to buy with? when thou hast it, thou must desire again to be recovered of thy sicknesse,
what is money good for, but only to buy with? when thou hast it, thou must desire again to be recovered of thy sickness,
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for money will not cure thee of the Feaver:
for money will not cure thee of the Fever:
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914
thus no good thing in the world can give thine affections a rest, because they have but one or two goodnesses a piece in them,
thus no good thing in the world can give thine affections a rest, Because they have but one or two Goodnesses a piece in them,
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915
but the Lords goodnesse is infinite, he is all good; if thou hast him, thou wantest no manner of thing that is good.
but the lords Goodness is infinite, he is all good; if thou hast him, thou Wantest no manner of thing that is good.
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They that seek the Lord shall not want any good thing, Psa. 34. 10. for every good thing is in him.They that seek the Lord shall not want any good thing, Psa. 34. 10. for every good thing is in him.
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917
He is bread to the hungry, and drink to the thirsty, and health to the sick,
He is bred to the hungry, and drink to the thirsty, and health to the sick,
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918
and liberty to the captive, all in all to them that set their affections on him.
and liberty to the captive, all in all to them that Set their affections on him.
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919
Frustra fit per plura quod fieri potest per pauciora. Frustra fit per plura quod fieri potest per pauciora.
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920
If thine affections go to any creature, thou fetchest but a little good at once, thine affections will be fain to go a thousand and a thousand times over and over, thou gettest so little at once, that thou shalt be tempted to be affecting the oftner;
If thine affections go to any creature, thou fetchest but a little good At once, thine affections will be fain to go a thousand and a thousand times over and over, thou gettest so little At once, that thou shalt be tempted to be affecting thee oftener;
cs po21 n2 vvb p-acp d n1, pns21 vv2 p-acp dt j j p-acp a-acp, po21 n2 vmb vbi j pc-acp vvi dt crd cc dt crd n2 a-acp cc a-acp, pns21 vv2 av av-j p-acp a-acp, cst pns21 vm2 vbi vvn pc-acp vbi vvg pno32 av-c;
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921
but if thine affections go to God, thou goest to the fountain, there thou hast it by drops, never enough, here thou mayst have it at once.
but if thine affections go to God, thou goest to the fountain, there thou hast it by drops, never enough, Here thou Mayest have it At once.
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922
Who would be so mad to fetch water at a Cock that runneth by drops, when the Fountain is by?
Who would be so mad to fetch water At a Cock that Runneth by drops, when the Fountain is by?
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923
Secondly, because nothing but God is the ultimate good. Thou affectest the things of this life, alas!
Secondly, Because nothing but God is the ultimate good. Thou affectest the things of this life, alas!
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924
they will never giverest, for still there is something beyond them, but God is the utmost of all goods,
they will never giverest, for still there is something beyond them, but God is the utmost of all goods,
pns32 vmb av-x vv2, c-acp av pc-acp vbz pi p-acp pno32, cc-acp np1 vbz dt j pp-f d n2-j,
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when the soul is once setled on him, it hath no further to go, like a stone when it's come to the centre, it hath no further to go.
when the soul is once settled on him, it hath no further to go, like a stone when it's come to the centre, it hath no further to go.
c-crq dt n1 vbz a-acp vvn p-acp pno31, pn31 vhz dx jc pc-acp vvi, av-j dt n1 c-crq pn31|vbz vvn p-acp dt n1, pn31 vhz dx jc pc-acp vvi.
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I am Alpha and Omega, the beginning and the end, the first and the last, saies Christ,
I am Alpha and Omega, the beginning and the end, the First and the last, Says christ,
pns11 vbm np1 cc np1, dt n1 cc dt n1, dt ord cc dt ord, vvz np1,
(8) sermon (DIV2)
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if the soul be in Christ, Christ is his last, the soul is at rest; why? it hath no where to goe:
if the soul be in christ, christ is his last, the soul is At rest; why? it hath not where to go:
cs dt n1 vbb p-acp np1, np1 vbz po31 ord, dt n1 vbz p-acp n1; q-crq? pn31 vhz xx c-crq pc-acp vvi:
(8) sermon (DIV2)
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whether should we goe? saies Peter to Christ, thou hast the words of eternal life, Joh. 6. Christ first,
whither should we go? Says Peter to christ, thou hast the words of Eternal life, John 6. christ First,
cs vmd pns12 vvi? vvz np1 p-acp np1, pns21 vh2 dt n2 pp-f j n1, np1 crd np1 ord,
(8) sermon (DIV2)
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and Christ next, and Christ last; Christ is the utmost and ultimate good of the soul;
and christ next, and christ last; christ is the utmost and ultimate good of the soul;
cc np1 ord, cc np1 ord; np1 vbz dt j cc j j pp-f dt n1;
(8) sermon (DIV2)
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the soul hath no further to go: and therefore here thou must fix thine affections, fix them upon Christ.
the soul hath no further to go: and Therefore Here thou must fix thine affections, fix them upon christ.
dt n1 vhz dx jc pc-acp vvi: cc av av pns21 vmb vvi po21 n2, vvb pno32 p-acp np1.
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Thirdly, because nothing is it self without God, the things of this life, they are good I confess,
Thirdly, Because nothing is it self without God, the things of this life, they Are good I confess,
ord, c-acp pix vbz pn31 n1 p-acp np1, dt n2 pp-f d n1, pns32 vbr j pns11 vvb,
(8) sermon (DIV2)
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but they are not themselves without God;
but they Are not themselves without God;
cc-acp pns32 vbr xx px32 p-acp np1;
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if God be not in them, the very good that they have is not in them.
if God be not in them, the very good that they have is not in them.
cs np1 vbb xx p-acp pno32, dt j j cst pns32 vhb vbz xx p-acp pno32.
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When thou affectest pleasure and delight, answer me, why dost thou affect it? is it not for the good that is in it? when thou affectest profit,
When thou affectest pleasure and delight, answer me, why dost thou affect it? is it not for the good that is in it? when thou affectest profit,
c-crq pns21 vv2 n1 cc n1, vvb pno11, q-crq vd2 pns21 vvi pn31? vbz pn31 xx p-acp dt j cst vbz p-acp pn31? c-crq pns21 vv2 n1,
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or health, or peace, or friends, or credit, or whatever thou affectest, tell me in thy conscience,
or health, or peace, or Friends, or credit, or whatever thou affectest, tell me in thy conscience,
cc n1, cc n1, cc n2, cc n1, cc r-crq pns21 vv2, vvb pno11 p-acp po21 n1,
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why dost thou affect them? is it not for the good that is in them? they are good, therefore thou affectest them:
why dost thou affect them? is it not for the good that is in them? they Are good, Therefore thou affectest them:
q-crq vd2 pns21 vvi pno32? vbz pn31 xx p-acp dt j cst vbz p-acp pno32? pns32 vbr j, av pns21 vv2 pno32:
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but if thou hast not Christ, and God, and his Spirit, and his grace, if thou hast not the Lord in these things, they are not themselves,
but if thou hast not christ, and God, and his Spirit, and his grace, if thou hast not the Lord in these things, they Are not themselves,
cc-acp cs pns21 vh2 xx np1, cc np1, cc po31 n1, cc po31 n1, cs pns21 vh2 xx dt n1 p-acp d n2, pns32 vbr xx px32,
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neither have they the good that is in them. Riches is no riches without grace, but a snare: health is no health without Christ,
neither have they the good that is in them. Riches is no riches without grace, but a snare: health is no health without christ,
d vhb pns32 dt j cst vbz p-acp pno32. n2 vbz dx n2 p-acp n1, cc-acp dt n1: n1 vbz dx n1 p-acp np1,
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but a curse: peace and pleasure are not themselves without God, but poyson: thy good parts are thy bane, thy money is thy vengeance, thy goods are a witnesse against thee without Christ.
but a curse: peace and pleasure Are not themselves without God, but poison: thy good parts Are thy bane, thy money is thy vengeance, thy goods Are a witness against thee without christ.
cc-acp dt n1: n1 cc n1 vbr xx px32 p-acp np1, cc-acp n1: po21 j n2 vbr po21 n1, po21 n1 vbz po21 n1, po21 n2-j vbr dt n1 p-acp pno21 p-acp np1.
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If thou beest not in Christ, if not a new creature, one day thou shalt curse that ever thou wert born,
If thou Best not in christ, if not a new creature, one day thou shalt curse that ever thou Wertenberg born,
cs pns21 vb2s xx p-acp np1, cs xx dt j n1, crd n1 pns21 vm2 vvi cst av pns21 vbd2r vvn,
(8) sermon (DIV2)
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and therefore much more shalt thou curse that ever thou hadst means, or maintenance, or life, or health, or any thing;
and Therefore much more shalt thou curse that ever thou Hadst means, or maintenance, or life, or health, or any thing;
cc av av-d av-dc vm2 pns21 vvi cst av pns21 vhd2 n2, cc n1, cc n1, cc n1, cc d n1;
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the more thou hadst of these blessings, if Christ be not with them, as he is not,
the more thou Hadst of these blessings, if christ be not with them, as he is not,
dt av-dc pns21 vhd2 pp-f d n2, cs np1 vbb xx p-acp pno32, c-acp pns31 vbz xx,
(8) sermon (DIV2)
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if thou beest not a new creature: I say, if Christ be not in them, the blessings are not themselves:
if thou Best not a new creature: I say, if christ be not in them, the blessings Are not themselves:
cs pns21 vb2s xx dt j n1: pns11 vvb, cs np1 vbb xx p-acp pno32, dt n2 vbr xx px32:
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they have not the good that is in them without Christ.
they have not the good that is in them without christ.
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David had a Castle, and a Buckler, and a Horn, but they were not themselves without God.David had a Castle, and a Buckler, and a Horn, but they were not themselves without God.
np1 vhd dt n1, cc dt n1, cc dt n1, p-acp pns32 vbdr xx px32 p-acp np1.
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Lord, thou art my Castle, and my Buckler, and the Horn of my salvation. Lord, thou art my Castle, and my Buckler, and the Horn of my salvation.
n1, pns21 vb2r po11 n1, cc po11 n1, cc dt n1 pp-f po11 n1.
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David had a servant to make his bed in his sicknesse, but to let us know that this blessing was not it self without God, he puts the phrase upon God, who made his bed in his sicknesse; David had a servant to make his Bed in his sickness, but to let us know that this blessing was not it self without God, he puts the phrase upon God, who made his Bed in his sickness;
np1 vhd dt n1 pc-acp vvi po31 n1 p-acp po31 n1, cc-acp pc-acp vvi pno12 vvi cst d n1 vbds xx pn31 n1 p-acp np1, pns31 vvz dt n1 p-acp np1, r-crq vvd po31 n1 p-acp po31 n1;
(8) sermon (DIV2)
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no blessing is it self without Christ, or without God. He hath all the goodnesse that is in it.
no blessing is it self without christ, or without God. He hath all the Goodness that is in it.
dx n1 vbz pn31 n1 p-acp np1, cc p-acp np1. pns31 vhz d dt n1 cst vbz p-acp pn31.
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The Heathens have a pretty phrase, whereby they set out a happy man, Vndecunque Deus, When God is every where about him;
The heathens have a pretty phrase, whereby they Set out a happy man, Vndecunque Deus, When God is every where about him;
dt n2-jn vhb dt j n1, c-crq pns32 vvd av dt j n1, fw-la fw-la, c-crq np1 vbz d c-crq p-acp pno31;
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about him in his means and his riches, about him in his house and in his goods, about him in his friends and acquaintance, about him in his pleasure and mirth:
about him in his means and his riches, about him in his house and in his goods, about him in his Friends and acquaintance, about him in his pleasure and mirth:
p-acp pno31 p-acp po31 n2 cc po31 n2, p-acp pno31 p-acp po31 n1 cc p-acp po31 n2-j, p-acp pno31 p-acp po31 n2 cc n1, p-acp pno31 p-acp po31 n1 cc n1:
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he is not happy unlesse God be in every thing that is about him; they are but the carcasses of good, if God be not in them.
he is not happy unless God be in every thing that is about him; they Are but the carcases of good, if God be not in them.
pns31 vbz xx j cs np1 vbb p-acp d n1 cst vbz p-acp pno31; pns32 vbr p-acp dt n2 pp-f j, cs np1 vbb xx p-acp pno32.
(8) sermon (DIV2)
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Thus you see we must set our affections on God.
Thus you see we must Set our affections on God.
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Here then we are taught, That it is the blessing of God that we have affections implanted in our hearts.
Here then we Are taught, That it is the blessing of God that we have affections implanted in our hearts.
av av pns12 vbr vvn, cst pn31 vbz dt n1 pp-f np1 cst pns12 vhb n2 vvn p-acp po12 n2.
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For how could they be set upon God, if it were not a blessing that we have them? There is a main controversie between the Philosophers, the Stoicks,
For how could they be Set upon God, if it were not a blessing that we have them? There is a main controversy between the Philosophers, the Stoics,
c-acp q-crq vmd pns32 vbi vvn p-acp np1, cs pn31 vbdr xx dt n1 cst pns12 vhb pno32? pc-acp vbz dt j n1 p-acp dt n2, dt njp2,
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and the Peripatetiques, concerning the affections:
and the Peripatetics, Concerning the affections:
cc av npg1, vvg dt n2:
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the Stoicks do stifly maintain, that it is an evil to have any affections at all:
the Stoics do stiffly maintain, that it is an evil to have any affections At all:
dt njp2 vdb av-j vvi, cst pn31 vbz dt n-jn pc-acp vhi d n2 p-acp d:
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and therefore Zeno defines the affections to be unnatural stirrings of the heart, averse from right reason, which is false;
and Therefore Zeno defines the affections to be unnatural stirrings of the heart, averse from right reason, which is false;
cc av np1 vvz dt n2 pc-acp vbi j n2 pp-f dt n1, j p-acp j-jn n1, r-crq vbz j;
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for this is the definition of affections, as they are corrupt, and not as they are affections;
for this is the definition of affections, as they Are corrupt, and not as they Are affections;
p-acp d vbz dt n1 pp-f n2, c-acp pns32 vbr j, cc xx c-acp pns32 vbr n2;
(8) sermon (DIV2)
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the affections in themselves are not sinful.
the affections in themselves Are not sinful.
dt n2 p-acp px32 vbr xx j.
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First, Because Adam and Eve had affections in innocency, If the affections were all sinful in themselves, Adam and Eve in their innocency could not have had them,
First, Because Adam and Eve had affections in innocency, If the affections were all sinful in themselves, Adam and Eve in their innocency could not have had them,
ord, p-acp np1 cc np1 vhd n2 p-acp n1, cs dt n2 vbdr d j p-acp px32, np1 cc n1 p-acp po32 n1 vmd xx vhi vhn pno32,
(8) sermon (DIV2)
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for they were created without sin:
for they were created without since:
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but they were created with affections, as love, and joy, and delight, and hope, and fear, and the like.
but they were created with affections, as love, and joy, and delight, and hope, and Fear, and the like.
cc-acp pns32 vbdr vvn p-acp n2, c-acp n1, cc n1, cc n1, cc n1, cc n1, cc dt j.
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Before Eve ever sinned, we see plainly she was afraid to eat of the forbidden fruit;
Before Eve ever sinned, we see plainly she was afraid to eat of the forbidden fruit;
p-acp n1 av vvn, pns12 vvb av-j pns31 vbds j pc-acp vvi pp-f dt j-vvn n1;
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indeed when the devil had-ripened his temptation, then she went fearlesly on for to eat it;
indeed when the Devil had-ripened his temptation, then she went fearlessly on for to eat it;
av c-crq dt n1 j po31 n1, cs pns31 vvd av-j a-acp p-acp pc-acp vvi pn31;
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but when the devil assaulted her at the first, O saies she, We may not eat of it,
but when the Devil assaulted her At the First, Oh Says she, We may not eat of it,
cc-acp c-crq dt n1 vvn pno31 p-acp dt ord, uh vvz pns31, pns12 vmb xx vvi pp-f pn31,
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lest we die, Gen. 3. 3. Lo, she was afraid for to eat it at first.lest we die, Gen. 3. 3. Lo, she was afraid for to eat it At First.
cs pns12 vvb, np1 crd crd np1, pns31 vbds j c-acp pc-acp vvi pn31 p-acp ord.
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I confesse before the fall, may be they had not all the affections in act, because there were no objects for all the affections to work on;
I confess before the fallen, may be they had not all the affections in act, Because there were no objects for all the affections to work on;
pns11 vvb p-acp dt n1, vmb vbi pns32 vhd xx d dt n2 p-acp n1, c-acp pc-acp vbdr dx n2 p-acp d dt n2 pc-acp vvi a-acp;
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they had nothing to grieve for, nothing to be angry at, nothing to despair of;
they had nothing to grieve for, nothing to be angry At, nothing to despair of;
pns32 vhd pix pc-acp vvi p-acp, pix pc-acp vbi j p-acp, pix p-acp n1 pp-f;
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but for my part, I think they had distinct objects to work on, though not in themselves,
but for my part, I think they had distinct objects to work on, though not in themselves,
cc-acp p-acp po11 n1, pns11 vvb pns32 vhd j n2 pc-acp vvi a-acp, cs xx p-acp px32,
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for they had not sinned as yet, yet they had distinct objects in the world for all their affections to work on,
for they had not sinned as yet, yet they had distinct objects in the world for all their affections to work on,
c-acp pns32 vhd xx vvn c-acp av, av pns32 vhd j n2 p-acp dt n1 p-acp d po32 n2 pc-acp vvi a-acp,
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for should they not grieve to see God dishonoured by the fall of the Angels? should they not hate and abhor backsliding from God? though there were none in themselves, neverthelesse the affections of fear and hatred were given them to keep away sin and apostasie from God.
for should they not grieve to see God dishonoured by the fallen of the Angels? should they not hate and abhor backsliding from God? though there were none in themselves, nevertheless the affections of Fear and hatred were given them to keep away since and apostasy from God.
c-acp vmd pns32 xx vvi pc-acp vvi np1 vvn p-acp dt n1 pp-f dt n2? vmd pns32 xx vvi cc vvb vvg p-acp np1? cs pc-acp vbdr pix p-acp px32, av dt n2 pp-f n1 cc n1 vbdr vvn pno32 pc-acp vvi av n1 cc n1 p-acp np1.
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Now if the affections were in Adam in innocency, they could not be sinful in themselves.
Now if the affections were in Adam in innocency, they could not be sinful in themselves.
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Secondly, Because Christ took our affections upon him. If the affections were sinful in themselves, he could not take our affections upon him;
Secondly, Because christ took our affections upon him. If the affections were sinful in themselves, he could not take our affections upon him;
ord, p-acp np1 vvd po12 n2 p-acp pno31. cs dt n2 vbdr j p-acp px32, pns31 vmd xx vvi po12 n2 p-acp pno31;
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for he was made like unto us, sin only excepted: and therefore if the affections were sins, he could not have taken our affections;
for he was made like unto us, sin only excepted: and Therefore if the affections were Sins, he could not have taken our affections;
c-acp pns31 vbds vvn av-j p-acp pno12, vvb av-j vvn: cc av cs dt n2 vbdr n2, pns31 vmd xx vhi vvn po12 n2;
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but he did take them, as the Gospel doth abundantly shew.
but he did take them, as the Gospel does abundantly show.
cc-acp pns31 vdd vvi pno32, c-acp dt n1 vdz av-j vvi.
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He had our affection of joy, Iesus reioyced in Spirit, and said, I thank thee, O Father, &c. Luk. 10. 23. He had our affection of sorrow, My soul is exceeding sorrowful unto death, Mat. 26. 38. He had our affection of anger:
He had our affection of joy, Iesus rejoiced in Spirit, and said, I thank thee, Oh Father, etc. Luk. 10. 23. He had our affection of sorrow, My soul is exceeding sorrowful unto death, Mathew 26. 38. He had our affection of anger:
pns31 vhd po12 n1 pp-f n1, np1 vvd p-acp n1, cc vvd, pns11 vvb pno21, uh n1, av np1 crd crd pns31 vhd po12 n1 pp-f n1, po11 n1 vbz av-vvg j p-acp n1, np1 crd crd pns31 vhd po12 n1 pp-f n1:
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He looked round about on them with anger, being grieved at their hardnesse of heart, Mar. 3. 5. He had our affection of desire, with desire I have desired to eat this Passeover with you before I suffer, Luk. 22. 15. And so of the rest.
He looked round about on them with anger, being grieved At their hardness of heart, Mar. 3. 5. He had our affection of desire, with desire I have desired to eat this Passover with you before I suffer, Luk. 22. 15. And so of the rest.
pns31 vvd av-j a-acp p-acp pno32 p-acp n1, vbg vvn p-acp po32 n1 pp-f n1, np1 crd crd pns31 vhd po12 n1 pp-f n1, p-acp n1 pns11 vhb vvn pc-acp vvi d np1 p-acp pn22 c-acp pns11 vvb, np1 crd crd cc av pp-f dt n1.
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If Christ took our affections upon him, our affections are not sinful in themselves.
If christ took our affections upon him, our affections Are not sinful in themselves.
cs np1 vvd po12 n2 p-acp pno31, po12 n2 vbr xx j p-acp px32.
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Nay, he did not only as the Son of man take our primitive affections, as we are men,
Nay, he did not only as the Son of man take our primitive affections, as we Are men,
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but he was Ben En•sh, he was the son of frail man, Psa. 8. 5. And he took out miserabiles affectiones, our affections of infirmity upon him;
but he was Ben En•sh, he was the son of frail man, Psa. 8. 5. And he took out miserabiles affectiones, our affections of infirmity upon him;
cc-acp pns31 vbds zz n1, pns31 vbds dt n1 pp-f j n1, np1 crd crd cc pns31 vvd av fw-la fw-la, po12 n2 pp-f n1 p-acp pno31;
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I do not mean the affections of sinful infirmity, for he knew no sin:
I do not mean the affections of sinful infirmity, for he knew no since:
pns11 vdb xx vvi dt n2 pp-f j n1, c-acp pns31 vvd dx n1:
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but I mean the affections of our frailty and infirmity, as fear, and fellow-feeling, and the like.
but I mean the affections of our frailty and infirmity, as Fear, and fellow-feeling, and the like.
cc-acp pns11 vvb dt n2 pp-f po12 n1 cc n1, c-acp n1, cc n1, cc dt j.
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We have not a High-Priest, which cannot be touched with the feeling of our infirmities,
We have not a High-Priest, which cannot be touched with the feeling of our infirmities,
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but was in all points tempted like as we are, yet without sin, Heb. 4. 15. This then is an undeniable argument, that the affections are not sinful in themselves, because Christ did assume them.
but was in all points tempted like as we Are, yet without since, Hebrew 4. 15. This then is an undeniable argument, that the affections Are not sinful in themselves, Because christ did assume them.
cc-acp vbds p-acp d n2 vvn av-j c-acp pns12 vbr, av p-acp n1, np1 crd crd np1 av vbz dt j n1, cst dt n2 vbr xx j p-acp px32, c-acp np1 vdd vvi pno32.
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Thirdly, Because the Lord doth command us to be angry.
Thirdly, Because the Lord does command us to be angry.
ord, p-acp dt n1 vdz vvi pno12 pc-acp vbi j.
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Be angry and sin not, saies he, he commands us to grieve and be sorry for our sins.
Be angry and sin not, Says he, he commands us to grieve and be sorry for our Sins.
vbb j cc vvb xx, vvz pns31, pns31 vvz pno12 pc-acp vvi cc vbi j p-acp po12 n2.
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Therefore also now saith the Lord, turn ye even to me with all your heart, Therefore also now Says the Lord, turn you even to me with all your heart,
av av av vvz dt n1, vvb pn22 av p-acp pno11 p-acp d po22 n1,
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and with fasting, and with weeping, and with mourning, Joel 2. 12. He commands us to fear.and with fasting, and with weeping, and with mourning, Joel 2. 12. He commands us to Fear.
cc p-acp vvg, cc p-acp vvg, cc p-acp n1, np1 crd crd pns31 vvz pno12 pc-acp vvi.
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Work out your salvation with fear and trembling; passe the time of your sojourning here in fear.
Work out your salvation with Fear and trembling; pass the time of your sojourning Here in Fear.
n1 av po22 n1 p-acp n1 cc j-vvg; vvb dt n1 pp-f po22 vvg av p-acp n1.
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Be not high-minded but fear, I will forewarn you, saies Christ, whom ye shall fear; fear him which after he hath killed, hath power to cast into hell,
Be not High-minded but Fear, I will forewarn you, Says christ, whom you shall Fear; Fear him which After he hath killed, hath power to cast into hell,
vbb xx j p-acp n1, pns11 vmb vvi pn22, vvz np1, ro-crq pn22 vmb vvi; vvb pno31 r-crq c-acp pns31 vhz vvn, vhz n1 pc-acp vvi p-acp n1,
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yea, I say unto you, fear him. yea, I say unto you, Fear him.
uh, pns11 vvb p-acp pn22, vvb pno31.
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Luk. 13. 5. He commands us to be ashamed of our evil doings, and is offended if we be not;
Luk. 13. 5. He commands us to be ashamed of our evil doings, and is offended if we be not;
np1 crd crd pns31 vvz pno12 pc-acp vbi j pp-f po12 j-jn n2-vdg, cc vbz vvn cs pns12 vbb xx;
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thou hast a whores forehead, and refusest to be ashamed, Jer. 3. 3. If the affections were sinful in themselves, the Lord would not command us to shew our affections on this wise;
thou hast a whores forehead, and refusest to be ashamed, Jer. 3. 3. If the affections were sinful in themselves, the Lord would not command us to show our affections on this wise;
pns21 vh2 dt ng1 n1, cc vv2 p-acp vbb j, np1 crd crd cs dt n2 vbdr j p-acp px32, dt n1 vmd xx vvi pno12 pc-acp vvi po12 n2 p-acp d n1;
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it's true, they are sinfully used, and corruptly perverted among men, the more is the pity,
it's true, they Are sinfully used, and corruptly perverted among men, the more is the pity,
pn31|vbz j, pns32 vbr av-j vvn, cc av-j vvn p-acp n2, dt dc vbz dt n1,
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but they are not so in themselves.
but they Are not so in themselves.
cc-acp pns32 vbr xx av p-acp px32.
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Neither do I deny but there be some natural affections that are naturally now, as corrupt nature does stand, that be sinful in themselves,
Neither do I deny but there be Some natural affections that Are naturally now, as corrupt nature does stand, that be sinful in themselves,
av-dx vdb pns11 vvb cc-acp pc-acp vbi d j n2 cst vbr av-j av, p-acp j n1 vdz vvi, cst vbb j p-acp px32,
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as envy and malice, and the like;as envy and malice, and the like;
c-acp n1 cc n1, cc dt j;
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which never can be regulated, nor guided by any moderation, but are quite to be rooted out:
which never can be regulated, nor guided by any moderation, but Are quite to be rooted out:
r-crq av-x vmb vbi vvn, ccx vvn p-acp d n1, cc-acp vbr av pc-acp vbi vvn av:
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but these affections are not properly natural, they are no otherwise natural then lice and vermin are natural to Carrion,
but these affections Are not properly natural, they Are not otherwise natural then lice and vermin Are natural to Carrion,
cc-acp d n2 vbr xx av-j j, pns32 vbr xx av j av n1 cc n1 vbr j p-acp n1,
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then filthy and noysome weeds are natural to a cursed ground;
then filthy and noisome weeds Are natural to a cursed ground;
av j cc j n2 vbr j p-acp dt j-vvn n1;
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these must be utterly rooted up and stubb'd out of our hearts, because to speak properly they are unnatural affections and sinful in themselves,
these must be utterly rooted up and stubbed out of our hearts, Because to speak properly they Are unnatural affections and sinful in themselves,
d vmb vbi av-j vvn a-acp cc j-vvn av pp-f po12 n2, c-acp pc-acp vvi av-j pns32 vbr j n2 cc j p-acp px32,
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but our natural affections are not sinful in themselves.
but our natural affections Are not sinful in themselves.
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Nay more, let me tell you, the affections are not only not sinful, but it is an infinite blessing of God, that God hath given us affections. Nay more, let me tell you, the affections Are not only not sinful, but it is an infinite blessing of God, that God hath given us affections.
uh-x av-dc, vvb pno11 vvi pn22, dt n2 vbr xx j xx j, cc-acp pn31 vbz dt j n1 pp-f np1, cst np1 vhz vvn pno12 n2.
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First, Because if we had no affections at all, we should be like stocks and like senselesse stones.
First, Because if we had no affections At all, we should be like stocks and like senseless stones.
ord, c-acp cs pns12 vhd dx n2 p-acp d, pns12 vmd vbi j n2 cc av-j j n2.
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1005
The Philosopher was in a doubt, whether Brutus were not a block or a brute,
The Philosopher was in a doubt, whither Brutus were not a block or a brutus,
dt n1 vbds p-acp dt n1, cs np1 vbdr xx dt n1 cc dt n1,
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because he had no affection at all to his own children, whom he could see murthered before him with dry eyes.
Because he had no affection At all to his own children, whom he could see murdered before him with dry eyes.
c-acp pns31 vhd dx n1 p-acp d p-acp po31 d n2, ro-crq pns31 vmd vvi vvn p-acp pno31 p-acp j n2.
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The Lord himself counts that man a very block that hath no affection in his heart.
The Lord himself counts that man a very block that hath no affection in his heart.
dt n1 px31 vvz d n1 dt j n1 cst vhz dx n1 p-acp po31 n1.
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Have ye no regard, all ye that passe by? behold and see if there were any sorrow like my sorrow, Lam. 1. 12. ( q. d. ) What are ye such blocks and stupid stocks, that ye can shew no affections at my sorrow? And therefore it's reckoned among the symptomes of a heart that is desperately hardned, not to be affected with any thing:
Have you no regard, all you that pass by? behold and see if there were any sorrow like my sorrow, Lam. 1. 12. (q. worser.) What Are you such blocks and stupid stocks, that you can show no affections At my sorrow? And Therefore it's reckoned among the symptoms of a heart that is desperately hardened, not to be affected with any thing:
vhb pn22 dx n1, d pn22 cst vvb p-acp? vvb cc vvi cs pc-acp vbdr d n1 av-j po11 n1, np1 crd crd (vvd. sy.) q-crq vbr pn22 d n2 cc j n2, cst pn22 vmb vvi dx n2 p-acp po11 n1? cc av pn31|vbz vvn p-acp dt n2 pp-f dt n1 cst vbz av-j vvn, xx pc-acp vbi vvn p-acp d n1:
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to hear the Word, and not to be affected therewith, to pray unto God, and not to be affected with Gods presence;
to hear the Word, and not to be affected therewith, to pray unto God, and not to be affected with God's presence;
pc-acp vvi dt n1, cc xx pc-acp vbi vvn av, pc-acp vvi p-acp np1, cc xx pc-acp vbi vvn p-acp npg1 n1;
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to be in affliction, and not to be affected with remorse. I say, this is a symptome of a hard heart.
to be in affliction, and not to be affected with remorse. I say, this is a Symptom of a hard heart.
pc-acp vbi p-acp n1, cc xx pc-acp vbi vvn p-acp n1. pns11 vvb, d vbz dt n1 pp-f dt j n1.
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And therefore it is a blessing of God that a man hath affections within him.
And Therefore it is a blessing of God that a man hath affections within him.
cc av pn31 vbz dt n1 pp-f np1 cst dt n1 vhz n2 p-acp pno31.
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Secondly, because as Plutarch the very Heathen observes, were it not for our affections, our nature would be lazy and idle, NONLATINALPHABET, Secondly, Because as Plutarch the very Heathen observes, were it not for our affections, our nature would be lazy and idle,,
ord, c-acp c-acp ng1 dt j j-jn vvz, vbdr pn31 xx p-acp po12 n2, po12 n1 vmd vbi j cc j,,
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Like a Pilot at sea without winde: alas! the ship would goe slowly, were there no windes stirring to drive it.
Like a Pilot At sea without wind: alas! the ship would go slowly, were there no winds stirring to drive it.
av-j dt n1 p-acp n1 p-acp n1: uh! dt n1 vmd vvi av-j, vbdr a-acp dx n2 vvg pc-acp vvi pn31.
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So the affections, saies he, are to the soul, as the winde to the sails of the ship;
So the affections, Says he, Are to the soul, as the wind to the sails of the ship;
np1 dt n2, vvz pns31, vbr p-acp dt n1, c-acp dt n1 p-acp dt n2 pp-f dt n1;
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as the ship could not sail apace without windes, so the soul would go slowly about any thing,
as the ship could not sail apace without winds, so the soul would go slowly about any thing,
c-acp dt n1 vmd xx vvi av p-acp n2, av dt n1 vmd vvi av-j p-acp d n1,
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if the affections did not carry it.
if the affections did not carry it.
cs dt n2 vdd xx vvi pn31.
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When Davids affections were hampered about with worldly fears, fears of his enemies, and griefs at his persecutions which he suffered, he went slowly on in obedience,
When Davids affections were hampered about with worldly fears, fears of his enemies, and griefs At his persecutions which he suffered, he went slowly on in Obedience,
c-crq npg1 n2 vbdr vvn a-acp p-acp j n2, n2 pp-f po31 n2, cc n2 p-acp po31 n2 r-crq pns31 vvd, pns31 vvd av-j a-acp p-acp n1,
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but as soon as his sails were up, then he ran like a ship in the sea with a great winde, I will run the way of thy Commandments,
but as soon as his sails were up, then he ran like a ship in the sea with a great wind, I will run the Way of thy commandments,
cc-acp c-acp av c-acp po31 n2 vbdr a-acp, cs pns31 vvd av-j dt n1 p-acp dt n1 p-acp dt j n1, pns11 vmb vvi dt n1 pp-f po21 n2,
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when thou shalt inlarge my heart, Psa. 119. 32. As soon as God would help him to spread the sails of his heart,when thou shalt enlarge my heart, Psa. 119. 32. As soon as God would help him to spread the sails of his heart,
c-crq pns21 vm2 vvi po11 n1, np1 crd crd p-acp av c-acp np1 vmd vvi pno31 pc-acp vvi dt n2 pp-f po31 n1,
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and enlarge his affections, then he would run like a Fleet pinnace in the Seas. I will then run the way of thy Commandments, saies he;
and enlarge his affections, then he would run like a Fleet pinnace in the Seas. I will then run the Way of thy commandments, Says he;
cc vvi po31 n2, cs pns31 vmd vvi av-j dt n1 n1 p-acp dt n2. pns11 vmb av vvi dt n1 pp-f po21 n2, vvz pns31;
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this is an infinite mercy of God, who seeing how dull we are unto good,
this is an infinite mercy of God, who seeing how dull we Are unto good,
d vbz dt j n1 pp-f np1, r-crq vvg c-crq j pns12 vbr p-acp j,
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how slack to good duties, how slow to holy performances, vouchsafes us these windes and these sails for to carry us, NONLATINALPHABET, saies the same Philosopher.
how slack to good duties, how slow to holy performances, vouchsafes us these winds and these sails for to carry us,, Says the same Philosopher.
c-crq j p-acp j n2, c-crq j p-acp j n2, vvz pno12 d n2 cc d n2 p-acp pc-acp vvi pno12,, vvz dt d n1.
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1023
The affections are like wheels, and like Chariots unto reason. If a mans reason be never so good, he knows he is bound to repent, and be godly, and obey;
The affections Are like wheels, and like Chariots unto reason. If a men reason be never so good, he knows he is bound to Repent, and be godly, and obey;
dt n2 vbr j n2, cc j n2 p-acp n1. cs dt ng1 n1 vbi av-x av j, pns31 vvz pns31 vbz vvn pc-acp vvi, cc vbi j, cc vvi;
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1024
yet if he have no affections thereto, he goes like a chariot without wheels; he goes without force, he cannot go at all;
yet if he have no affections thereto, he Goes like a chariot without wheels; he Goes without force, he cannot go At all;
av cs pns31 vhb dx n2 av, pns31 vvz av-j dt n1 p-acp n2; pns31 vvz p-acp n1, pns31 vmbx vvi p-acp d;
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1025
but if he have affections thereto, the affections are like wheels, and like horses to carry him amain.
but if he have affections thereto, the affections Are like wheels, and like Horses to carry him amain.
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1026
Draw me, saies the Christian soul unto Christ, draw me, and I will run after thee, Can. 1. 4. She praies that Christ would draw her by the affections of love, for she speaks of love;Draw me, Says the Christian soul unto christ, draw me, and I will run After thee, Can. 1. 4. She prays that christ would draw her by the affections of love, for she speaks of love;
vvb pno11, vvz dt njp n1 p-acp np1, vvb pno11, cc pns11 vmb vvi p-acp pno21, vmb. crd crd pns31 vvz cst np1 vmd vvi pno31 p-acp dt n2 pp-f n1, c-acp pns31 vvz pp-f n1;
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1027
the virgins love thee, saies she, ver. 3. Draw me with thy love too, and then I shall run after thee,
the Virgins love thee, Says she, ver. 3. Draw me with thy love too, and then I shall run After thee,
dt n2 vvb pno21, vvz pns31, fw-la. crd vvb pno11 p-acp po21 n1 av, cc av pns11 vmb vvi p-acp pno21,
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1028
like the Chariots of Aminadab, that is, drawn by quick Horses: she would run as with wheels unto Christ, if her affections did once carry her.
like the Chariots of Aminadab, that is, drawn by quick Horses: she would run as with wheels unto christ, if her affections did once carry her.
av-j dt n2 pp-f np1, cst vbz, vvn p-acp j n2: pns31 vmd vvi a-acp p-acp n2 p-acp np1, cs po31 n2 vdd a-acp vvi pno31.
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1029
As Cicero saies of the affections of anger, it is cos fortitudinis, it is the whetstone to valour;
As Cicero Says of the affections of anger, it is cos fortitudinis, it is the whetstone to valour;
p-acp np1 vvz pp-f dt n2 pp-f n1, pn31 vbz vvd fw-la, pn31 vbz dt n1 p-acp n1;
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1030
so I may say of all the affections, they are all whetstones to good, if a man have any grace.
so I may say of all the affections, they Are all whetstones to good, if a man have any grace.
av pns11 vmb vvi pp-f d dt n2, pns32 vbr d n2 p-acp j, cs dt n1 vhb d n1.
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1031
Hast thou love? It is a whetstone to obedience; hast thou grief? It is a whetstone to repentance;
Hast thou love? It is a whetstone to Obedience; hast thou grief? It is a whetstone to Repentance;
vh2 pns21 vvi? pn31 vbz dt n1 p-acp n1; vh2 pns21 n1? pn31 vbz dt n1 p-acp n1;
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89
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1032
hast thou anger? it is a whetstone to zeal, &c. What is the reason men come so slowly on unto good? the reason is this,
hast thou anger? it is a whetstone to zeal, etc. What is the reason men come so slowly on unto good? the reason is this,
vh2 pns21 vvi? pn31 vbz dt n1 p-acp n1, av q-crq vbz dt n1 n2 vvb av av-j a-acp p-acp j? dt n1 vbz d,
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1033
because their affections stand another way. Men repent but slowly, and amend their lives but slowly, encrease in grace but slowly;
Because their affections stand Another Way. Men Repent but slowly, and amend their lives but slowly, increase in grace but slowly;
c-acp po32 n2 vvb j-jn n1. np1 vvb cc-acp av-j, cc vvi po32 n2 p-acp av-j, vvb p-acp n1 cc-acp av-j;
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1034
why? this is the cause, their affections are to the world;
why? this is the cause, their affections Are to the world;
q-crq? d vbz dt n1, po32 n2 vbr p-acp dt n1;
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1035
they run on in their pleasures and their vanities, they run on in their earthly employments and businesses;
they run on in their pleasures and their vanities, they run on in their earthly employments and businesses;
pns32 vvb a-acp p-acp po32 n2 cc po32 n2, pns32 vvb a-acp p-acp po32 j n2 cc n2;
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1036
why? their affections are thereto.
why? their affections Are thereto.
q-crq? po32 n2 vbr av.
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1037
O beloved, it is an infinite mercy of God, that we have affections given us of God,
O Beloved, it is an infinite mercy of God, that we have affections given us of God,
sy j-vvn, pn31 vbz dt j n1 pp-f np1, cst pns12 vhb n2 vvn pno12 pp-f np1,
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1038
for these may quicken our dulnesse unto grace. Thirdly, Because the affections are good channels for grace to run downin:
for these may quicken our dulness unto grace. Thirdly, Because the affections Are good channels for grace to run downin:
p-acp d vmb vvi po12 n1 p-acp n1. ord, c-acp dt n2 vbr j n2 p-acp n1 pc-acp vvi n1:
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1039
Be there never so full a fountain of good water, yet if it have not a channel to run all along in, the fountain may be ever a bubling,
Be there never so full a fountain of good water, yet if it have not a channel to run all along in, the fountain may be ever a bubbling,
vbb a-acp av av j dt n1 pp-f j n1, av cs pn31 vhb xx dt n1 pc-acp vvi d a-acp p-acp, dt n1 vmb vbi av dt j-vvg,
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but it choaketh it self for want of a channel.
but it choketh it self for want of a channel.
cc-acp pn31 vvz pn31 n1 p-acp n1 pp-f dt n1.
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1041
So though God should put never so much grace into thy heart, yet if it should have no channel to run down in, it would smother it self.
So though God should put never so much grace into thy heart, yet if it should have no channel to run down in, it would smother it self.
av cs np1 vmd vvi av av av-d vvi p-acp po21 n1, av cs pn31 vmd vhi dx n1 pc-acp vvi a-acp p-acp, pn31 vmd vvi pn31 n1.
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Now God hath given thee affections like channels, for grace to run down in.
Now God hath given thee affections like channels, for grace to run down in.
av np1 vhz vvn pno21 n2 j n2, p-acp n1 pc-acp vvi a-acp p-acp.
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1043
Art thou covetous and full of desires? what a fine channel is that for grace to run down in? it is the easier for thee to covet the best things:
Art thou covetous and full of Desires? what a fine channel is that for grace to run down in? it is the Easier for thee to covet the best things:
vb2r pns21 j cc j pp-f n2? q-crq dt j n1 vbz d p-acp n1 pc-acp vvi a-acp p-acp? pn31 vbz dt jc p-acp pno21 pc-acp vvi dt js n2:
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1044
art thou of a cholerick and angry constitution? what a fine channel is that for zeal to Gods glory to run down in? it is the easier for thee to be zealous in Gods worship:
art thou of a choleric and angry constitution? what a fine channel is that for zeal to God's glory to run down in? it is the Easier for thee to be zealous in God's worship:
vb2r pns21 pp-f dt j cc j n1? q-crq dt j n1 vbz d p-acp n1 p-acp npg1 n1 pc-acp vvi a-acp p-acp? pn31 vbz dt jc p-acp pno21 pc-acp vbi j p-acp ng1 n1:
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1045
art thou melancholy and of a sad disposition? what a fine channel is that for repentance to run down in? it is the easier for thee to despise the vain pleasures of the world, and to sorrow for sin:
art thou melancholy and of a sad disposition? what a fine channel is that for Repentance to run down in? it is the Easier for thee to despise the vain pleasures of the world, and to sorrow for since:
vb2r pns21 j-jn cc pp-f dt j n1? q-crq dt j n1 vbz d p-acp n1 pc-acp vvi a-acp p-acp? pn31 vbz dt jc p-acp pno21 pc-acp vvi dt j n2 pp-f dt n1, cc p-acp n1 p-acp n1:
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1046
art thou merry and of a cheerful nature? what a fine channel is this for delight in the Lord to runne down in? it is the easier for thee to joy in the holy Ghost;
art thou merry and of a cheerful nature? what a fine channel is this for delight in the Lord to run down in? it is the Easier for thee to joy in the holy Ghost;
vb2r pns21 j cc pp-f dt j n1? q-crq dt j n1 vbz d p-acp n1 p-acp dt n1 pc-acp vvi a-acp p-acp? pn31 vbz dt jc p-acp pno21 pc-acp vvi p-acp dt j n1;
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1047
art thou fearful and of a timorous spirit? what a fine channel is that for fear of Gods judgements and truth to runne down in? it is the easier for thee to tremble before God, and fear to offend him.
art thou fearful and of a timorous Spirit? what a fine channel is that for Fear of God's Judgments and truth to run down in? it is the Easier for thee to tremble before God, and Fear to offend him.
vb2r pns21 j cc pp-f dt j n1? q-crq dt j n1 vbz d p-acp n1 pp-f npg1 n2 cc n1 pc-acp vvi a-acp p-acp? pn31 vbz dt jc p-acp pno21 pc-acp vvi p-acp np1, cc vvb pc-acp vvi pno31.
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Solomon was full of the affections of love, it is true, he let lust after women,Solomon was full of the affections of love, it is true, he let lust After women,
np1 vbds j pp-f dt n2 pp-f vvb, pn31 vbz j, pns31 vvd n1 p-acp n2,
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and uncleannesse a while run down in that channel, but when grace and repentance recovered his soul, what an excellent channel was it for love unto Christ to run down in? Never was there such a lovesong to Christ,
and uncleanness a while run down in that channel, but when grace and Repentance recovered his soul, what an excellent channel was it for love unto christ to run down in? Never was there such a lovesong to christ,
cc n1 dt n1 vvb a-acp p-acp d n1, cc-acp q-crq n1 cc n1 vvd po31 n1, r-crq dt j n1 vbds pn31 p-acp n1 p-acp np1 pc-acp vvi a-acp p-acp? av-x vbds a-acp d dt n1 p-acp np1,
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as the Canticles, since the creation of the world to this day;
as the Canticles, since the creation of the world to this day;
c-acp dt n2, p-acp dt n1 pp-f dt n1 p-acp d n1;
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and therefore it is called Canticum Canticorum, The Song of Songs, Cant. 1. 1. Certainly Ieremy was a man of a sad constitution, but see what an advantage this bent of affection was to him, it was a channel for spiritual sadnesse to run down in.
and Therefore it is called Canticum Canticorum, The Song of Songs, Cant 1. 1. Certainly Ieremy was a man of a sad constitution, but see what an advantage this bent of affection was to him, it was a channel for spiritual sadness to run down in.
cc av pn31 vbz vvn np1 fw-la, dt n1 pp-f n2, np1 crd crd av-j np1 vbds dt n1 pp-f dt j n1, p-acp vvi r-crq dt n1 d n1 pp-f n1 vbds p-acp pno31, pn31 vbds dt n1 p-acp j n1 pc-acp vvi a-acp p-acp.
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Oh that my head were waters, and mine eyes a fountain of tears, to weep day and night for the slain of the daughter of my people. O that my head were waters, and mine eyes a fountain of tears, to weep day and night for the slave of the daughter of my people.
uh cst po11 n1 vbdr n2, cc po11 n2 dt n1 pp-f n2, pc-acp vvi n1 cc n1 p-acp dt n-vvn pp-f dt n1 pp-f po11 n1.
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Jer. 9. 1. The woman in the Gospel which was a sinner, a whore in plain terms, one bewitched with the affections of love to her lovers;
Jer. 9. 1. The woman in the Gospel which was a sinner, a whore in plain terms, one bewitched with the affections of love to her lovers;
np1 crd crd dt n1 p-acp dt n1 r-crq vbds dt n1, dt n1 p-acp j n2, pi vvn p-acp dt n2 pp-f n1 p-acp po31 n2;
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as soon as ever any grace did look into her heart, see how these affections of love did advantage her.
as soon as ever any grace did look into her heart, see how these affections of love did advantage her.
c-acp av c-acp av d n1 vdd vvi p-acp po31 n1, vvb c-crq d n2 pp-f n1 vdd vvi pno31.
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She loved our Saviour more affectionately then Saint Peter himself, She loved much, saies the Text, Luk. 7. 47. Before no question but she was full of her whorish and strumpetlike tears;
She loved our Saviour more affectionately then Saint Peter himself, She loved much, Says the Text, Luk. 7. 47. Before no question but she was full of her whorish and Strumpet-like tears;
pns31 vvd po12 n1 av-dc av-j cs n1 np1 px31, pns31 vvd av-d, vvz dt n1, np1 crd crd p-acp dx n1 cc-acp pns31 vbds j pp-f po31 j cc av-j n2;
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now the channel was turned, she washt Christs feet with her tears, and wipt them with the hair of her head:
now the channel was turned, she washed Christ feet with her tears, and wiped them with the hair of her head:
av dt n1 vbds vvn, pns31 vvd npg1 n2 p-acp po31 n2, cc vvd pno32 p-acp dt n1 pp-f po31 n1:
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and she loved much, saies the Text. It is such an admirable advantage to be full of affections, that the Lacedemonian Schoolmaster thought that if he had a young scholar full of affections, full of shamefastness,
and she loved much, Says the Text. It is such an admirable advantage to be full of affections, that the Lacedaemonian Schoolmaster Thought that if he had a young scholar full of affections, full of shamefastness,
cc pns31 vvd av-d, vvz dt np1 pn31 vbz d dt j n1 pc-acp vbi j pp-f n2, cst dt jp n1 vvd cst cs pns31 vhd dt j n1 j pp-f n2, j pp-f n1,
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and full of fear, and full of cheerfullnesse, NONLATINALPHABET, &c. He thought it was easie for him to make him ashamed of all filthinesse,
and full of Fear, and full of cheerfullnesse,, etc. He Thought it was easy for him to make him ashamed of all filthiness,
cc j pp-f n1, cc j pp-f n1,, av pns31 vvd pn31 vbds j p-acp pno31 pc-acp vvi pno31 j pp-f d n1,
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and delighted in goodnesse, and fearful to do evil, I am not of his minde, but this I am though, he hath an exceeding good advantage to do it.
and delighted in Goodness, and fearful to do evil, I am not of his mind, but this I am though, he hath an exceeding good advantage to do it.
cc vvd p-acp n1, cc j pc-acp vdi j-jn, pns11 vbm xx pp-f po31 n1, cc-acp d pns11 vbm a-acp, pns31 vhz dt j-vvg j n1 pc-acp vdi pn31.
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If a man have spent his affections upon sin, and eaten out the heart of his affections upon vanity;
If a man have spent his affections upon since, and eaten out the heart of his affections upon vanity;
cs dt n1 vhb vvn po31 n2 p-acp n1, cc vvn av dt n1 pp-f po31 n2 p-acp n1;
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or if a man have no affections at all, as some have but few, a man shall as soon work on a beast as such a man.
or if a man have no affections At all, as Some have but few, a man shall as soon work on a beast as such a man.
cc cs dt n1 vhi dx n2 p-acp d, c-acp d vhb p-acp d, dt n1 vmb a-acp av vvi p-acp dt n1 c-acp d dt n1.
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Nay, if grace should come in into such a man, alas! he shall never be able to come to much good;
Nay, if grace should come in into such a man, alas! he shall never be able to come to much good;
uh, cs n1 vmd vvi p-acp p-acp d dt n1, uh! pns31 vmb av-x vbi j pc-acp vvi p-acp d j;
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if best come to the best, he shall have infinite adoe to doe any duty without wofull dulnesse and senselessenesse;
if best come to the best, he shall have infinite ado to do any duty without woeful dulness and senselessenesse;
cs av-j vvn p-acp dt js, pns31 vmb vhi j n1 pc-acp vdi d n1 p-acp j n1 cc n1;
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it is an admirable blessing that God gives unto men, to give them affections, and therefore the Stoicks are infinitely too blame to cry out of the affections as if they were evil in themselves.
it is an admirable blessing that God gives unto men, to give them affections, and Therefore the Stoics Are infinitely too blame to cry out of the affections as if they were evil in themselves.
pn31 vbz dt j n1 cst np1 vvz p-acp n2, pc-acp vvi pno32 n2, cc av dt njp2 vbr av-j av vvi pc-acp vvi av pp-f dt n2 c-acp cs pns32 vbdr j-jn p-acp px32.
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To speak truly and rightly of the Stoicks, I do not think the Stoicks were ever so sottish as to mean so;
To speak truly and rightly of the Stoics, I do not think the Stoics were ever so sottish as to mean so;
p-acp vvi av-j cc av-jn pp-f dt njp2, pns11 vdb xx vvi dt njp2 vbdr av av j c-acp pc-acp vvi av;
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but their intent as Austin saies of them was, to pare off the affections that are evil,
but their intent as Austin Says of them was, to pare off the affections that Are evil,
cc-acp po32 n1 p-acp np1 vvz pp-f pno32 vbds, pc-acp vvi a-acp dt n2 cst vbr j-jn,
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and to rule the affections that are natural: and therefore it was that they declaim'd so bitterly against the affections.
and to Rule the affections that Are natural: and Therefore it was that they declaimed so bitterly against the affections.
cc pc-acp vvi dt n2 cst vbr j: cc av pn31 vbds cst pns32 vvd av av-j p-acp dt n2.
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You see now by this Text I have chosen, that the affections are great gifts of the Lord,
You see now by this Text I have chosen, that the affections Are great Gifts of the Lord,
pn22 vvb av p-acp d n1 pns11 vhb vvn, cst dt n2 vbr j n2 pp-f dt n1,
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for how could the Apostle command us to set our affections upon God, if the affections were evil in themselves? Nay, it follows from hence, that it is a great blessing of God, that we have any affections at all, that we may set them upon God.
for how could the Apostle command us to Set our affections upon God, if the affections were evil in themselves? Nay, it follows from hence, that it is a great blessing of God, that we have any affections At all, that we may Set them upon God.
c-acp q-crq vmd dt n1 vvb pno12 pc-acp vvi po12 n2 p-acp np1, cs dt n2 vbdr j-jn p-acp px32? uh-x, pn31 vvz p-acp av, cst pn31 vbz dt j n1 pp-f np1, cst pns12 vhb d n2 p-acp d, cst pns12 vmb vvi pno32 p-acp np1.
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The V. Sermon. Colos. 3. 2. Set your affections on things that are above, &c.
The V. Sermon. Colos 3. 2. Set your affections on things that Are above, etc.
dt np1 n1. np1 crd crd j-vvn po22 n2 p-acp n2 cst vbr a-acp, av
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THe Christians of the Primitive Church had learnt this lesson very well, to set their affections on Gods Kingdom, they were often thinking of it, often speaking of it in the companies they came in, they would be discoursing of it, insomuch that the foolish Heathen, hearing them talking so often of a Kingdom, took them for affecters of Kingdoms,
THe Christians of the Primitive Church had learned this Lesson very well, to Set their affections on God's Kingdom, they were often thinking of it, often speaking of it in the companies they Come in, they would be discoursing of it, insomuch that the foolish Heathen, hearing them talking so often of a Kingdom, took them for affecters of Kingdoms,
dt np1 pp-f dt j n1 vhd vvn d n1 av av, pc-acp vvi po32 n2 p-acp npg1 n1, pns32 vbdr av vvg pp-f pn31, av vvg pp-f pn31 p-acp dt n2 pns32 vvd p-acp, pns32 vmd vbi vvg pp-f pn31, av cst dt j j-jn, vvg pno32 vvg av av pp-f dt n1, vvd pno32 p-acp n2 pp-f n2,
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and accused them of aspiring to be Kings, NONLATINALPHABET, NONLATINALPHABET, saies Iustin Martyr. Ye hear, saies he, that we expect for a Kingdom, Ye imagine we look after humane Kingdoms.
and accused them of aspiring to be Kings,,, Says Justin Martyr. You hear, Says he, that we expect for a Kingdom, You imagine we look After humane Kingdoms.
cc vvd pno32 pp-f vvg pc-acp vbi n2,,, vvz np1 n1. pn22 vvb, vvz pns31, cst pns12 vvb p-acp dt n1, pn22 vvb pns12 vvb p-acp j n2.
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No, No, saies he, we mean the Kingdom with God and with Christ in Heaven above. Their affectious were much there;
No, No, Says he, we mean the Kingdom with God and with christ in Heaven above. Their affectious were much there;
uh-dx, uh-dx, vvz pns31, pns12 vvb dt n1 p-acp np1 cc p-acp np1 p-acp n1 a-acp. po32 n2 vbdr d a-acp;
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Ye have heard beloved, the necessity of this duty, that we must set our affections upon God and his Kingdom and grace.
You have herd Beloved, the necessity of this duty, that we must Set our affections upon God and his Kingdom and grace.
pn22 vhb vvn j-vvn, dt n1 pp-f d n1, cst pns12 vmb vvi po12 n2 p-acp np1 cc po31 n1 cc n1.
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Ye have heard the reasons why we must do so;
You have herd the Reasons why we must do so;
pn22 vhb vvn dt n2 c-crq pns12 vmb vdi av;
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for the use of the point, ye have heard a confutation of the Stoicks, that teach a vacuity of affections,
for the use of the point, you have herd a confutation of the Stoics, that teach a vacuity of affections,
p-acp dt n1 pp-f dt n1, pn22 vhb vvn dt n1 pp-f dt njp2, cst vvb dt n1 pp-f n2,
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and say the affections are all evil in themselves. They cannot be evil in themselves, because we must set them upon God;
and say the affections Are all evil in themselves. They cannot be evil in themselves, Because we must Set them upon God;
cc vvb dt n2 vbr d j-jn p-acp px32. pns32 vmbx vbi j-jn p-acp px32, c-acp pns12 vmb vvi pno32 p-acp np1;
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were they evil in themselves, it were unlawful to set them upon God.
were they evil in themselves, it were unlawful to Set them upon God.
vbdr pns32 n-jn p-acp px32, pn31 vbdr j pc-acp vvi pno32 p-acp np1.
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But it is not only not unlawful, but also it is very necessary to set our affections upon God.
But it is not only not unlawful, but also it is very necessary to Set our affections upon God.
p-acp pn31 vbz xx j xx j, cc-acp av pn31 vbz av j pc-acp vvi po12 n2 p-acp np1.
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O this is a hard duty to our corrupt flesh, and so ye shall finde it, to set your affections on God.
O this is a hard duty to our corrupt Flesh, and so you shall find it, to Set your affections on God.
sy d vbz dt j n1 p-acp po12 j n1, cc av pn22 vmb vvi pn31, pc-acp vvi po22 n2 p-acp np1.
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There be many lets that hinder us from so doing. First, Because it is a very hard thing to turn an antipathy or a sympathy;
There be many lets that hinder us from so doing. First, Because it is a very hard thing to turn an antipathy or a Sympathy;
pc-acp vbi d n2 cst vvb pno12 p-acp av vdg. ord, c-acp pn31 vbz dt av j n1 pc-acp vvi dt n1 cc dt n1;
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our hearts are so deeply affected with the things of the world, as that they have a sympathy with them, and an antipathy against a removal therefrom.
our hearts Are so deeply affected with the things of the world, as that they have a Sympathy with them, and an antipathy against a removal therefrom.
po12 n2 vbr av av-jn vvn p-acp dt n2 pp-f dt n1, c-acp cst pns32 vhb dt n1 p-acp pno32, cc dt n1 p-acp dt n1 av.
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When the affections are deep set with or against, they prove to be sympathies and antipathies, which are infinitely hard to be changed.
When the affections Are deep Set with or against, they prove to be sympathies and antipathies, which Are infinitely hard to be changed.
c-crq dt n2 vbr av-jn vvn p-acp cc p-acp, pns32 vvb pc-acp vbi n2 cc n2, r-crq vbr av-j j pc-acp vbi vvn.
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The Philosophers call them occultae qualitates, hidden qualities, no reason can be given of them.
The Philosophers call them Occultae Qualities, hidden qualities, no reason can be given of them.
dt n2 vvb pno32 n1 vvz, j-vvn n2, dx n1 vmb vbi vvn pp-f pno32.
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No man can give a reason why the load-stone should be so deeply affected with iron,
No man can give a reason why the Loadstone should be so deeply affected with iron,
dx n1 vmb vvi dt n1 q-crq dt n1 vmd vbi av av-jn vvn p-acp n1,
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as to draw it unto it. It hath a sympathy with it; the wilde Bull hath a sympathy with a figgetree;
as to draw it unto it. It hath a Sympathy with it; the wild Bull hath a Sympathy with a Fig tree;
c-acp pc-acp vvi pn31 p-acp pn31. pn31 vhz dt n1 p-acp pn31; dt j n1 vhz dt n1 p-acp dt n1;
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nothing can tame him but it; the Elm hath a sympathy with the Vine: the Vine hath a sympathy with the Olive.
nothing can tame him but it; the Elm hath a Sympathy with the Vine: the Vine hath a Sympathy with the Olive.
pix vmb vvi pno31 p-acp pn31; dt n1 vhz dt n1 p-acp dt n1: dt n1 vhz dt n1 p-acp dt n1.
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No man can give a reason why it should be so.
No man can give a reason why it should be so.
dx n1 vmb vvi dt n1 c-crq pn31 vmd vbi av.
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So beloved, our deep affections are the sympathies of our hearts, and therefore seeing they are set to the things of the world, they are hardly removed.
So Beloved, our deep affections Are the sympathies of our hearts, and Therefore seeing they Are Set to the things of the world, they Are hardly removed.
np1 vvn, po12 j-jn n2 vbr dt n2 pp-f po12 n2, cc av vvg pns32 vbr vvn p-acp dt n2 pp-f dt n1, pns32 vbr av vvn.
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No reason, scarce any reason can sever them.
No reason, scarce any reason can sever them.
dx n1, av-j d n1 vmb vvi pno32.
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Demas when he set his love upon the world, the text saies he forsook Paul, and he embraced this present word, Demas hath forsaken me, and embraced this present world. Demas when he Set his love upon the world, the text Says he forsook Paul, and he embraced this present word, Demas hath forsaken me, and embraced this present world.
np1 c-crq pns31 vvd po31 n1 p-acp dt n1, dt n1 vvz pns31 vvd np1, cc pns31 vvd d j n1, np1 vhz vvn pno11, cc vvd d j n1.
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2 Tim. 4. 10. We translate it, he loved this present world, but the word signifies,
2 Tim. 4. 10. We translate it, he loved this present world, but the word signifies,
crd np1 crd crd pns12 vvb pn31, pns31 vvd d j n1, cc-acp dt n1 vvz,
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and so other translations render it, he embraced this present world;
and so other Translations render it, he embraced this present world;
cc av j-jn n2 vvb pn31, pns31 vvd d j n1;
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that is, the affections of his heart had a sympathy with it, as the Ivie with the Elm, he embraced it.
that is, the affections of his heart had a Sympathy with it, as the Ivy with the Elm, he embraced it.
d vbz, dt n2 pp-f po31 n1 vhd dt n1 p-acp pn31, c-acp dt n1 p-acp dt n1, pns31 vvd pn31.
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S. Paul could not hold him, no reason could withhold him, he had a sympathy with it.
S. Paul could not hold him, no reason could withhold him, he had a Sympathy with it.
np1 np1 vmd xx vvi pno31, dx n1 vmd vvi pno31, pns31 vhd dt n1 p-acp pn31.
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Now when the heart hath a sympathy with the things of the world, it must needs have an antipathy at grace;
Now when the heart hath a Sympathy with the things of the world, it must needs have an antipathy At grace;
av c-crq dt n1 vhz dt n1 p-acp dt n2 pp-f dt n1, pn31 vmb av vhi dt n1 p-acp n1;
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the proud man hath an antipathy at the parting with that which he prides in; the revengeful man hath an antipathy at the putting up of an injury.
the proud man hath an antipathy At the parting with that which he prides in; the revengeful man hath an antipathy At the putting up of an injury.
dt j n1 vhz dt n1 p-acp dt vvg p-acp d r-crq pns31 n2 p-acp; dt j n1 vhz dt n1 p-acp dt vvg a-acp pp-f dt n1.
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The stubborn man hath an antipathy at a sound reproof, he cannot endure to be sharply rebuk't for his sinnes.The stubborn man hath an antipathy At a found reproof, he cannot endure to be sharply rebuked for his Sins.
dt j n1 vhz dt n1 p-acp dt j n1, pns31 vmbx vvi pc-acp vbi av-j vvn p-acp po31 n2.
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As some men (suffer a homely similitude) I say, have an antipathy with Cheese, they will goe out of the room where it is.
As Some men (suffer a homely similitude) I say, have an antipathy with Cheese, they will go out of the room where it is.
p-acp d n2 (vvb dt j n1) pns11 vvb, vhb dt n1 p-acp n1, pns32 vmb vvi av pp-f dt n1 c-crq pn31 vbz.
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As the mullet hath an antipathy with the Pike; the Coleworts have an antipathy with the Vine;
As the mullet hath an antipathy with the Pike; the Coleworts have an antipathy with the Vine;
p-acp dt n1 vhz dt n1 p-acp dt n1; dt n2 vhb dt n1 p-acp dt n1;
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they will die rather then grow together. So men are vext to be curbed of their lusts.
they will die rather then grow together. So men Are vexed to be curbed of their Lustiest.
pns32 vmb vvi av-c cs vvi av. av n2 vbr vvn pc-acp vbi vvn pp-f po32 n2.
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The affections are the sympathies and the antipathies of the heart, and therefore it's very hard to remove them, it will cost thee a mighty deal of labour to pull off thine affections from all the things in the world,
The affections Are the sympathies and the antipathies of the heart, and Therefore it's very hard to remove them, it will cost thee a mighty deal of labour to pull off thine affections from all the things in the world,
dt n2 vbr dt n2 cc dt n2 pp-f dt n1, cc av pn31|vbz av j pc-acp vvi pno32, pn31 vmb vvi pno21 dt j n1 pp-f n1 pc-acp vvi a-acp po21 n2 p-acp d dt n2 p-acp dt n1,
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and to set them upon God.
and to Set them upon God.
cc pc-acp vvi pno32 p-acp np1.
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Secondly, it is a hard thing to work on the heart, when the heart is bewitcht. Secondly, it is a hard thing to work on the heart, when the heart is bewitched.
ord, pn31 vbz dt j n1 pc-acp vvi p-acp dt n1, c-crq dt n1 vbz vvn.
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The affections are the bewitchings of the heart, when the heart hath once set its affections on the things of the World, it is even quite bewitched therewith.
The affections Are the bewitchings of the heart, when the heart hath once Set its affections on the things of the World, it is even quite bewitched therewith.
dt n2 vbr dt n2-vvg pp-f dt n1, c-crq dt n1 vhz a-acp vvn po31 n2 p-acp dt n2 pp-f dt n1, pn31 vbz av av vvn av.
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Foolish people talk much of bewitchings; Brethren let me tell you, here's a bewitching ye little consider. Your affections bewitch you.
Foolish people talk much of bewitchings; Brothers let me tell you, here's a bewitching you little Consider. Your affections bewitch you.
j n1 vvi d pp-f n2-vvg; n1 vvb pno11 vvi pn22, av|vbz dt j-vvg pn22 av-j vvb. po22 n2 vvb pn22.
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O foolish Galatians, who hath bewitched you, that ye should not obey the truth? Gal. 3. 1. NONLATINALPHABET, saies S. Chrysostome. this is the bewitching of the devil;Oh foolish Galatians, who hath bewitched you, that you should not obey the truth? Gal. 3. 1., Says S. Chrysostom. this is the bewitching of the Devil;
uh j np1, r-crq vhz vvn pn22, cst pn22 vmd xx vvi dt n1? np1 crd crd, vvz n1 np1. d vbz dt j-vvg pp-f dt n1;
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the false Apostles had wrought upon the Galatians affections, and drawn them from the truth, and now when their affections were set on it, the Apostle saies they were bewitcht.
the false Apostles had wrought upon the Galatians affections, and drawn them from the truth, and now when their affections were Set on it, the Apostle Says they were bewitched.
dt j n2 vhd vvn p-acp dt np1 n2, cc vvn pno32 p-acp dt n1, cc av c-crq po32 n2 vbdr vvn p-acp pn31, dt n1 vvz pns32 vbdr vvn.
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The affections when once they are up about a thing that is earthly or carnal, they are like a company of devils in hell to bewitch one:
The affections when once they Are up about a thing that is earthly or carnal, they Are like a company of Devils in hell to bewitch one:
dt n2 c-crq a-acp pns32 vbr a-acp p-acp dt n1 cst vbz j cc j, pns32 vbr av-j dt n1 pp-f n2 p-acp n1 pc-acp vvi pi:
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there be abundance of bewitchings in nature.
there be abundance of bewitchings in nature.
pc-acp vbi n1 pp-f n2-vvg p-acp n1.
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The bird Galgalus, if she see a man that is sick of the Jaundies, the man recovers,
The bird Galgalus, if she see a man that is sick of the Jaundice, the man recovers,
dt n1 np1, cs pns31 vvb dt n1 cst vbz j pp-f dt n1, dt n1 vvz,
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and she is so bewitched therewith that she dieth.
and she is so bewitched therewith that she Dieth.
cc pns31 vbz av vvn av cst pns31 vvz.
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If a Toad be seen by the Wesil to gape, the Wesil is so bewitched, that she gives up her self to be devoured:
If a Toad be seen by the Wesil to gape, the Wesil is so bewitched, that she gives up her self to be devoured:
cs dt n1 vbi vvn p-acp dt n1 pc-acp vvi, dt n1 vbz av vvn, cst pns31 vvz a-acp po31 n1 pc-acp vbi vvn:
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but of all the bewitchings in the world, the bewitching of the affections are the most dangerous.
but of all the bewitchings in the world, the bewitching of the affections Are the most dangerous.
cc-acp pp-f d dt n2-vvg p-acp dt n1, dt j-vvg pp-f dt n2 vbr dt av-ds j.
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Eucilides was in so deep an affection to his own beauty, that he was bewitcht with it:Eucilides was in so deep an affection to his own beauty, that he was bewitched with it:
np1 vbds p-acp av j-jn dt n1 p-acp po31 d n1, cst pns31 vbds vvn p-acp pn31:
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were not Sampsons affections bewitched with Delilah? were not Herods affections bewitcht with Herodias? were not Judas his affections bewitcht with the gain of thirty pence, that for it he should deny his own Master? S. Paul tels the Galatians their affections were bewitcht.
were not Sampsons affections bewitched with Delilah? were not Herods affections bewitched with Herodias? were not Judas his affections bewitched with the gain of thirty pence, that for it he should deny his own Master? S. Paul tells the Galatians their affections were bewitched.
vbdr xx np1 n2 vvn p-acp np1? vbdr xx npg1 n2 vvn p-acp np1? vbdr xx np1 po31 n2 vvn p-acp dt n1 pp-f crd n2, cst p-acp pn31 pns31 vmd vvi po31 d n1? np1 np1 vvz dt np1 po32 n2 vbdr vvn.
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S. Hierom thinks verily the devil was in them. The Drunkard is bewitcht with his cups:
S. Hieronymus thinks verily the Devil was in them. The Drunkard is bewitched with his cups:
np1 np1 vvz av-j dt n1 vbds p-acp pno32. dt n1 vbz vvn p-acp po31 n2:
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the Adulterer with his whore, the angry man with his choler, the vain man with his vanities, the carnal man with his flesh;
the Adulterer with his whore, the angry man with his choler, the vain man with his vanities, the carnal man with his Flesh;
dt n1 p-acp po31 n1, dt j n1 p-acp po31 n1, dt j n1 p-acp po31 n2, dt j n1 p-acp po31 n1;
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that they will damn their own souls, rather then be new creatures.
that they will damn their own Souls, rather then be new creatures.
cst pns32 vmb vvi po32 d n2, av-c cs vbi j n2.
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Beloved, are not ye bewitched in your sins, when all the preaching and teaching and warning ye have had, cannot yet turn you from your sins unto God, to set your affections above? this is a grievous let that sends millions to hell, their affections bewitch them.
beloved, Are not you bewitched in your Sins, when all the preaching and teaching and warning you have had, cannot yet turn you from your Sins unto God, to Set your affections above? this is a grievous let that sends millions to hell, their affections bewitch them.
j-vvn, vbr xx pn22 vvn p-acp po22 n2, c-crq d dt vvg cc vvg cc vvg pn22 vhb vhn, vmbx av vvi pn22 p-acp po22 n2 p-acp np1, pc-acp vvi po22 n2 p-acp? d vbz dt j vvb cst vvz crd p-acp n1, po32 n2 vvi pno32.
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Ye need no Devils to tempt you to sinne:
You need no Devils to tempt you to sin:
pn22 vvb dx n2 pc-acp vvi pn22 p-acp n1:
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if your affections be once set on it, they will bewitch you as bad as any devil can bewitch you.
if your affections be once Set on it, they will bewitch you as bad as any Devil can bewitch you.
cs po22 n2 vbb a-acp vvn p-acp pn31, pns32 vmb vvi pn22 p-acp j c-acp d n1 vmb vvi pn22.
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Nay, the devil cannot bewitch you to sin, but only by your affections.
Nay, the Devil cannot bewitch you to since, but only by your affections.
uh-x, dt n1 vmbx vvi pn22 p-acp n1, cc-acp av-j p-acp po22 n2.
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If ever thou save thy soul, thou shalt finde it a great task to unbewitch thine affections, to set them upon grace.
If ever thou save thy soul, thou shalt find it a great task to unbewitch thine affections, to Set them upon grace.
cs av pns21 vvb po21 n1, pns21 vm2 vvi pn31 dt j n1 pc-acp vvi po21 n2, pc-acp vvi pno32 p-acp n1.
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Thirdly, Another let is, that as the affections are the bewitchings of the heart, so they are the estimations of the heart, If the thing be not good enough to be affected, which the affections are set on, they esteem it worthy to be affected.
Thirdly, another let is, that as the affections Are the bewitchings of the heart, so they Are the estimations of the heart, If the thing be not good enough to be affected, which the affections Are Set on, they esteem it worthy to be affected.
ord, j-jn vvb vbz, cst p-acp dt n2 vbr dt n2-vvg pp-f dt n1, av pns32 vbr dt n2 pp-f dt n1, cs dt n1 vbb xx j av-d pc-acp vbi vvn, r-crq dt n2 vbr vvn a-acp, pns32 vvb pn31 j pc-acp vbi vvn.
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Quisquis amat ranam, ranam putat esse Dianam. Quisquis amat ranam, ranam putat esse Dianam.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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Many of you know the old Proverb, If a man should set his affections on a frog, there's little goodnesse in a Frog, why it should be affected;
Many of you know the old Proverb, If a man should Set his affections on a frog, there's little Goodness in a Frog, why it should be affected;
d pp-f pn22 vvb dt j n1, cs dt n1 vmd vvi po31 n2 p-acp dt n1, pc-acp|vbz j n1 p-acp dt n1, c-crq pn31 vmd vbi vvn;
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but if a man should set his affections on a Frog, he would esteem it as comely,
but if a man should Set his affections on a Frog, he would esteem it as comely,
cc-acp cs dt n1 vmd vvi po31 n2 p-acp dt n1, pns31 vmd vvi pn31 p-acp j,
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as another would Diana. The affections if they be set upon vanity, they do utterly besot one.
as Another would Diana. The affections if they be Set upon vanity, they do utterly besot one.
c-acp j-jn vmd np1. dt n2 cs pns32 vbb vvn p-acp n1, pns32 vdb av-j vvi pi.
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Look upon the Drunkard, he thinks it's a fine life to be potting and piping in the Ale-house:
Look upon the Drunkard, he thinks it's a fine life to be potting and piping in the Alehouse:
n1 p-acp dt n1, pns31 vvz pn31|vbz dt j n1 pc-acp vbi vvg cc vvg p-acp dt n1:
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which a man in his wits knows to be base and brutish, and hellish.
which a man in his wits knows to be base and brutish, and hellish.
r-crq dt n1 p-acp po31 n2 vvz pc-acp vbi j cc j, cc j.
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1132
Look upon the vain Gentleman, he thinks it a fine life to be hunting and gamballing and bragging and flanting,
Look upon the vain Gentleman, he thinks it a fine life to be hunting and gamballing and bragging and flaunting,
n1 p-acp dt j n1, pns31 vvz pn31 dt j n1 pc-acp vbi vvg cc n-vvg cc vvg cc vvg,
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and challenging, and to be sird and to be worshipt at every word. Which a wise man knows to be foppish, and foolish, and devillish.
and challenging, and to be sird and to be worshipped At every word. Which a wise man knows to be foppish, and foolish, and devilish.
cc vvg, cc pc-acp vbi vvn cc pc-acp vbi vvd p-acp d n1. r-crq dt j n1 vvz pc-acp vbi j, cc j, cc j.
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The affections blinde the judgement, and befool the understanding, and make a man to defend himself in a course which in very deed will leade him to hell.
The affections blind the judgement, and befool the understanding, and make a man to defend himself in a course which in very deed will lead him to hell.
dt n2 vvi dt n1, cc vvi dt n1, cc vvi dt n1 pc-acp vvi px31 p-acp dt n1 r-crq p-acp j n1 vmb vvi pno31 p-acp n1.
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When the children of Israel had set their affections on their lusts; Moses thus speaks to them.
When the children of Israel had Set their affections on their Lustiest; Moses thus speaks to them.
c-crq dt n2 pp-f np1 vhd vvn po32 n2 p-acp po32 n2; np1 av vvz p-acp pno32.
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Do ye thus requite the Lord, ye foolish people and unwise? Is not he thy Father? &c. Deut. 32 6. Natural affection would leade a childe to be obedient to his father,
Do you thus requite the Lord, you foolish people and unwise? Is not he thy Father? etc. Deuteronomy 32 6. Natural affection would lead a child to be obedient to his father,
vdb pn22 av vvi dt n1, pn22 j n1 cc j? vbz xx pns31 po21 n1? av np1 crd crd j n1 vmd vvi dt n1 pc-acp vbi j p-acp po31 n1,
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and seeing their affections were crosse set, the Lord cals them a foolish people. Their sinful affections did besot them and befool them.
and seeing their affections were cross Set, the Lord calls them a foolish people. Their sinful affections did besot them and befool them.
cc vvg po32 n2 vbdr av-j vvn, dt n1 vvz pno32 dt j n1. po32 j n2 vdd vvi pno32 cc vvi pno32.
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Samosatenus was so besotted with the love of a certain woman, that he forsook his faith and religion for her. Samosatene was so besotted with the love of a certain woman, that he forsook his faith and Religion for her.
np1 vbds av vvn p-acp dt n1 pp-f dt j n1, cst pns31 vvd po31 n1 cc n1 p-acp pno31.
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I reade of a pretty parable to this purpose.
I read of a pretty parable to this purpose.
pns11 vvb pp-f dt j n1 p-acp d n1.
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When Ʋlysses had left his men with Circe the witch, she changed them all into diverse sorts of beasts, Dogs, Swine, Lyons, Tygers, Ʋlysses complained she had done him great wrong for changing his men into beasts on that fashion: wrong? saies she:
When Ʋlysses had left his men with circe the witch, she changed them all into diverse sorts of beasts, Dogs, Swine, Lyons, Tigers, Ʋlysses complained she had done him great wrong for changing his men into beasts on that fashion: wrong? Says she:
c-crq np1 vhd vvn po31 n2 p-acp np1 dt n1, pns31 vvd pno32 d p-acp j n2 pp-f n2, n2, n1, np1, n2, np1 vvd pns31 vhd vdn pno31 j n-jn p-acp vvg po31 n2 p-acp n2 p-acp d n1: n-jn? vvz pns31:
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I have not done thee nor them any wrong. Doe but ask them now whether they doe not like the condition they are in.
I have not done thee nor them any wrong. Doe but ask them now whither they do not like the condition they Are in.
pns11 vhb xx vdn pno21 cc pno32 d n-jn. n1 p-acp vvi pno32 av cs pns32 vdb xx av-j dt n1 pns32 vbr p-acp.
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So Ʋlysses demanded first of the Hogge, whether he would be a man again or not.
So Ʋlysses demanded First of the Hog, whither he would be a man again or not.
np1 np1 vvd ord pp-f dt n1, cs pns31 vmd vbi dt n1 av cc xx.
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He answered no, by no means; For now he could fill his belly, and lie down on the dunghil and sleep.
He answered no, by no means; For now he could fill his belly, and lie down on the dunghill and sleep.
pns31 vvd av-dx, p-acp dx n2; c-acp av pns31 vmd vvi po31 n1, cc vvb a-acp p-acp dt n1 cc n1.
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And so he demanded of the rest, and they all save only the Elephant, they all replyed they had rather be beasts as now they were.
And so he demanded of the rest, and they all save only the Elephant, they all replied they had rather be beasts as now they were.
cc av pns31 vvd pp-f dt n1, cc pns32 d vvi av-j dt n1, pns32 d vvd pns32 vhd av-c vbi n2 c-acp av pns32 vbdr.
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This parable is made to shew how the carnal affections besot one, to esteem the pleasures of sin, the gains and profits and beggerly things of the World,
This parable is made to show how the carnal affections besot one, to esteem the pleasures of since, the gains and profits and beggarly things of the World,
d n1 vbz vvn pc-acp vvi c-crq dt j n2 vvi pi, pc-acp vvi dt n2 pp-f n1, dt n2 cc n2 cc j n2 pp-f dt n1,
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and prefer them before holinesse, and righteousnesse, and purenesse, and strictnesse of living.
and prefer them before holiness, and righteousness, and pureness, and strictness of living.
cc vvi pno32 p-acp n1, cc n1, cc n1, cc n1 pp-f vvg.
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One, his affections besot him in a love-lock ▪ or long hair, that he cannot be perswaded to shave it off:
One, his affections besot him in a lovelock ▪ or long hair, that he cannot be persuaded to shave it off:
pi, po31 n2 vvi pno31 p-acp dt j ▪ cc j n1, cst pns31 vmbx vbi vvn pc-acp vvi pn31 a-acp:
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another, his affections besot him in a Tobacco-pipe, another in a filthy gotten custome, another in some other base haunt of the heart, all the preaching under Heaven cannot disswade them,
Another, his affections besot him in a Tobacco-pipe, Another in a filthy got custom, Another in Some other base haunt of the heart, all the preaching under Heaven cannot dissuade them,
j-jn, po31 n2 vvi pno31 p-acp dt n1, j-jn p-acp dt j j-vvn n1, j-jn p-acp d j-jn j n1 pp-f dt n1, d dt vvg p-acp n1 vmbx vvi pno32,
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therefore they do so esteem them and prize them, and think they are so pleasing: a noble minded Christian would wonder how it is possible they can so.
Therefore they do so esteem them and prize them, and think they Are so pleasing: a noble minded Christian would wonder how it is possible they can so.
av pns32 vdb av vvi pno32 cc vvb pno32, cc vvb pns32 vbr av j-vvg: dt j j-vvn np1 vmd vvi c-crq pn31 vbz j pns32 vmb av.
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Fourthly, Another let is, that as the affections are the estimations of the heart, so they are the most natural temperaments of the heart.
Fourthly, another let is, that as the affections Are the estimations of the heart, so they Are the most natural temperaments of the heart.
ord, j-jn vvb vbz, cst p-acp dt n2 vbr dt n2 pp-f dt n1, av pns32 vbr dt av-ds j n2 pp-f dt n1.
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Spiritual and heavenly affections are the good temper of the heart, and carnal or earthly affections are the evil temper of the heart,
Spiritual and heavenly affections Are the good temper of the heart, and carnal or earthly affections Are the evil temper of the heart,
j cc j n2 vbr dt j n1 pp-f dt n1, cc j cc j n2 vbr dt j-jn n1 pp-f dt n1,
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and therefore it's hard to change ones affections, because the heart it self must be taken a peeces as it were,
and Therefore it's hard to change ones affections, Because the heart it self must be taken a Pieces as it were,
cc av pn31|vbz j pc-acp vvi pig n2, c-acp dt n1 pn31 n1 vmb vbi vvn dt n2 c-acp pn31 vbdr,
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if one would alter his affections. An earthly heart is not a right soyl for the spiritual plants to grow in.
if one would altar his affections. an earthly heart is not a right soil for the spiritual plants to grow in.
cs pi vmd vvi po31 n2. dt j n1 vbz xx dt j-jn n1 p-acp dt j n2 pc-acp vvi p-acp.
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1154
Gardners have daily experience what a coil they have to keep an herb from dying in their gardens,
Gardners have daily experience what a coil they have to keep an herb from dying in their gardens,
ng1 vhb j n1 r-crq dt n1 pns32 vhb pc-acp vvi dt n1 p-acp vvg p-acp po32 n2,
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when the garden is not a right soyl for it:
when the garden is not a right soil for it:
c-crq dt n1 vbz xx dt j-jn n1 p-acp pn31:
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they are fain for to dig it, and dresse it, and water it, and tend it,
they Are fain for to dig it, and dress it, and water it, and tend it,
pns32 vbr av-j p-acp pc-acp vvi pn31, cc vvi pn31, cc vvi pn31, cc vvb pn31,
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yet scarce will it grow there when it is not a right soyl for it.
yet scarce will it grow there when it is not a right soil for it.
av av-j vmb pn31 vvi a-acp c-crq pn31 vbz xx dt j-jn n1 p-acp pn31.
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Men must get themselves new hearts and new mindes, if ever they would have their affections renewed.
Men must get themselves new hearts and new minds, if ever they would have their affections renewed.
np1 vmb vvi px32 j n2 cc j n2, cs av pns32 vmd vhi po32 n2 vvn.
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1159
Fashion not your selves to the world, saies the Apostle, but be ye transformed by the renewing of your minde, Rom. 12. 2. Unlesse your minde be renewed, ye can never spy a pleasing fashion of the world,
Fashion not your selves to the world, Says the Apostle, but be you transformed by the renewing of your mind, Rom. 12. 2. Unless your mind be renewed, you can never spy a pleasing fashion of the world,
vvb xx po22 n2 p-acp dt n1, vvz dt n1, p-acp vbi pn22 vvn p-acp dt vvg pp-f po22 n1, np1 crd crd cs po22 n1 vbi vvn, pn22 vmb av-x vvi dt j-vvg n1 pp-f dt n1,
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but O your affections will be to it.
but Oh your affections will be to it.
cc-acp uh po22 n2 vmb vbi p-acp pn31.
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When David had misplaced his affections on Bathsheba another mans wife, and his affections had been mad upon adultery,
When David had misplaced his affections on Bathsheba Another men wife, and his affections had been mad upon adultery,
c-crq np1 vhd vvn po31 n2 p-acp np1 j-jn ng1 n1, cc po31 n2 vhd vbn j p-acp n1,
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and on murther, what does he doe? He goes to God in praier for a new heart, he could never have new affections else;
and on murder, what does he do? He Goes to God in prayer for a new heart, he could never have new affections Else;
cc p-acp n1, q-crq vdz pns31 vdi? pns31 vvz p-acp np1 p-acp n1 p-acp dt j n1, pns31 vmd av-x vhi j n2 av;
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Create in me a clean heart, O God, and renew a right spirit within me, Psa. 51. 10. He could not get new affections, till he had gotten a new heart.Create in me a clean heart, Oh God, and renew a right Spirit within me, Psa. 51. 10. He could not get new affections, till he had got a new heart.
vvb p-acp pno11 dt j n1, uh np1, cc vvi dt j-jn n1 p-acp pno11, np1 crd crd pns31 vmd xx vvi j n2, c-acp pns31 vhd vvn dt j n1.
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This is a miserable impediment that lets multitudes of men and women from setting their affections upon God;
This is a miserable impediment that lets Multitudes of men and women from setting their affections upon God;
d vbz dt j n1 cst vvz n2 pp-f n2 cc n2 p-acp vvg po32 n2 p-acp np1;
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because their hearts are not a right for such affections as these. May be they trim their affections, as the very heathens have done, with morality;
Because their hearts Are not a right for such affections as these. May be they trim their affections, as the very Heathens have done, with morality;
c-acp po32 n2 vbr xx dt j-jn p-acp d n2 c-acp d. vmb vbi pns32 vvb po32 n2, c-acp dt j n2-jn vhb vdn, p-acp n1;
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as a Barbor trims and shaves a mans head, but the hair grows again, because the head is the hairs soyl.
as a Barbor trims and shaves a men head, but the hair grows again, Because the head is the hairs soil.
c-acp dt n1 n2 cc vvz dt ng1 n1, cc-acp dt n1 vvz av, c-acp dt n1 vbz dt n2 n1.
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So the carnal affections will grow again:
So the carnal affections will grow again:
np1 dt j n2 vmb vvi av:
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spiritual and heavenly affections will not grow there, for the heart is not a right soyl:
spiritual and heavenly affections will not grow there, for the heart is not a right soil:
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and this is a shrewdlet, and you must labour continually to remove it.
and this is a shrewdlet, and you must labour continually to remove it.
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And therefore, before I help you with means how to set your affections on God, let me give you these two grounds.
And Therefore, before I help you with means how to Set your affections on God, let me give you these two grounds.
cc av, c-acp pns11 vvb pn22 p-acp n2 c-crq pc-acp vvi po22 n2 p-acp np1, vvb pno11 vvi pn22 d crd n2.
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First, You must have this same new heart, otherwise ye cannot set your affections on God.
First, You must have this same new heart, otherwise you cannot Set your affections on God.
ord, pn22 vmb vhi d d j n1, av pn22 vmbx vvi po22 n2 p-acp np1.
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For there is a heart that will set its affections on God, and there is a heart that will not.
For there is a heart that will Set its affections on God, and there is a heart that will not.
p-acp pc-acp vbz dt n1 cst vmb vvi po31 n2 p-acp np1, cc pc-acp vbz dt n1 cst vmb xx.
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The Lord wishes his people to have the former kinde of heart, the heart that will set its affections on God.
The Lord wishes his people to have the former kind of heart, the heart that will Set its affections on God.
dt n1 vvz po31 n1 pc-acp vhi dt j n1 pp-f n1, dt n1 cst vmb vvi po31 n2 p-acp np1.
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O that there were such a heart in them, that they would fear me, and keep my Commandments alwaies, Deut. 5. 29. There is such a heart beloved, O that we had it;Oh that there were such a heart in them, that they would Fear me, and keep my commandments always, Deuteronomy 5. 29. There is such a heart Beloved, Oh that we had it;
uh cst a-acp vbdr d dt n1 p-acp pno32, cst pns32 vmd vvi pno11, cc vvb po11 n2 av, np1 crd crd pc-acp vbz d dt n1 vvn, uh cst pns12 vhd pn31;
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I say, there is such a heart that will fear God, and set all its affections on God;
I say, there is such a heart that will Fear God, and Set all its affections on God;
pns11 vvb, pc-acp vbz d dt n1 cst vmb vvi np1, cc vvd d po31 n2 p-acp np1;
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and such a heart ye must get, or else it is in vain to command you this duty:
and such a heart you must get, or Else it is in vain to command you this duty:
cc d dt n1 pn22 vmb vvi, cc av pn31 vbz p-acp j pc-acp vvi pn22 d n1:
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all the Sermons (ye see) are in vain that ye have heard to this day;
all the Sermons (you see) Are in vain that you have herd to this day;
d dt n2 (pn22 vvb) vbr p-acp j cst pn22 vhb vvn p-acp d n1;
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all the exhortations and admonitions ye have had since ye were, ye see plainly they are in vain to many of you:
all the exhortations and admonitions you have had since you were, you see plainly they Are in vain to many of you:
d dt n2 cc n2 pn22 vhb vhn p-acp pn22 vbdr, pn22 vvb av-j pns32 vbr p-acp j p-acp d pp-f pn22:
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as your affections were earthly twenty years ago, so they are still; as they were carnal and worldly heretofore, so they are still;
as your affections were earthly twenty Years ago, so they Are still; as they were carnal and worldly heretofore, so they Are still;
c-acp po22 n2 vbdr j crd n2 av, av pns32 vbr av; c-acp pns32 vbdr j cc j av, av pns32 vbr av;
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your hearts are the same hearts, your hearts are stark naught, and therefore your affections cannot sore up unto God.
your hearts Are the same hearts, your hearts Are stark nought, and Therefore your affections cannot soar up unto God.
po22 n2 vbr dt d n2, po22 n2 vbr av-j pi, cc av po22 n2 vmbx vvi a-acp p-acp np1.
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Ye can have no quick affections in praier, no melting affections at the word: The Sabbath comes, but your affections are not on it:
You can have no quick affections in prayer, no melting affections At the word: The Sabbath comes, but your affections Are not on it:
pn22 vmb vhi dx j n2 p-acp n1, dx j-vvg n2 p-acp dt n1: dt n1 vvz, cc-acp po22 n2 vbr xx p-acp pn31:
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a Sacrament comes, but what poor affections you have to it, your consciences may witnesse.
a Sacrament comes, but what poor affections you have to it, your Consciences may witness.
dt n1 vvz, cc-acp q-crq j n2 pn22 vhb p-acp pn31, po22 n2 vmb vvi.
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Ye sit in your shops, or ye follow your callings, or ye go about your earthly employments, and your affections are below;
You fit in your shops, or you follow your callings, or you go about your earthly employments, and your affections Are below;
pn22 vvb p-acp po22 n2, cc pn22 vvb po22 n2, cc pn22 vvb p-acp po22 j n2, cc po22 n2 vbr a-acp;
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NONLATINALPHABET, saies Maximus, the Sparrows foot is bound with a cord, she cannot fly up unto God.
, Says Maximus, the Sparrows foot is bound with a cord, she cannot fly up unto God.
, vvz np1, dt ng1 n1 vbz vvn p-acp dt n1, pns31 vmbx vvi a-acp p-acp np1.
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Your hearts are not spiritual, and this is the cause your affections are so carnal.
Your hearts Are not spiritual, and this is the cause your affections Are so carnal.
po22 n2 vbr xx j, cc d vbz dt n1 po22 n2 vbr av j.
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Peradventure ye lop off now and then some part of your carnal affections, as Tarquinius lopt off the heads of his poppies,
Peradventure you lop off now and then Some part of your carnal affections, as Tarquinius lopped off the Heads of his poppies,
av pn22 vvb a-acp av cc av d n1 pp-f po22 j n2, c-acp np1 vvd a-acp dt n2 pp-f po31 n2,
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but ye do not cut up the roots. It may be ye go about to heave up your affections in good duties sometimes,
but you do not Cut up the roots. It may be you go about to heave up your affections in good duties sometime,
cc-acp pn22 vdb xx vvn a-acp dt n2. pn31 vmb vbi pn22 vvb a-acp pc-acp vvi a-acp po22 n2 p-acp j n2 av,
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as the key lifts up the spring in the lock, but the key is no sooner turned but down goes the spring,
as the key lifts up the spring in the lock, but the key is no sooner turned but down Goes the spring,
c-acp dt n1 vvz a-acp dt n1 p-acp dt n1, cc-acp dt n1 vbz av-dx av-c vvn cc-acp a-acp vvz dt n1,
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so down go your affections presently again.
so down go your affections presently again.
av a-acp vvb po22 n2 av-j av.
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And therefore I premise this as a first ground, ye can never set your affections on God, till ye have gotten new hearts.
And Therefore I premise this as a First ground, you can never Set your affections on God, till you have got new hearts.
cc av pns11 n1 d c-acp dt ord n1, pn22 vmb av-x vvi po22 n2 p-acp np1, c-acp pn22 vhb vvn j n2.
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The second ground is this, Ye can never set your affections upon God, unlesse you feed upon Christ by faith.
The second ground is this, You can never Set your affections upon God, unless you feed upon christ by faith.
dt ord n1 vbz d, pn22 vmb av-x vvi po22 n2 p-acp np1, cs pn22 vvb p-acp np1 p-acp n1.
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If ever the soul feed upon Christ by faith, it cannot but set its affections upon God.
If ever the soul feed upon christ by faith, it cannot but Set its affections upon God.
cs av dt n1 vvb p-acp np1 p-acp n1, pn31 vmbx cc-acp vvi po31 n2 p-acp np1.
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I remember an invention of Queen Artemesia, who when her husband Mausolus was dead, not knowing how to keep him fresh in her affections as long as she lived, she caused her husband Mausolus his body to be turned into ashes,
I Remember an invention of Queen Artemesia, who when her husband Mausolus was dead, not knowing how to keep him fresh in her affections as long as she lived, she caused her husband Mausolus his body to be turned into Ashes,
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and mingled them in her drink;
and mingled them in her drink;
cc vvd pno32 p-acp po31 n1;
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so she buried her husband in her bowels, and this way she took to keep her affections fresh unto him.
so she buried her husband in her bowels, and this Way she took to keep her affections fresh unto him.
av pns31 vvd po31 n1 p-acp po31 n2, cc d n1 pns31 vvd pc-acp vvi po31 n2 j p-acp pno31.
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This indeed was unnatural in her, to eat and drink her own husband; but faith teacheth us to feed upon the Lord Iesus Christ:
This indeed was unnatural in her, to eat and drink her own husband; but faith Teaches us to feed upon the Lord Iesus christ:
np1 av vbds j p-acp pno31, pc-acp vvi cc vvi pno31 d n1; cc-acp n1 vvz pno12 p-acp vvb p-acp dt n1 np1 np1:
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this will take off our affections from the world, we shall never hunger after the world more,
this will take off our affections from the world, we shall never hunger After the world more,
d vmb vvi a-acp po12 n2 p-acp dt n1, pns12 vmb av-x n1 p-acp dt n1 av-dc,
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nor thirst after the things of this life more, if ever we feed upon him I am the bread of life, saies Christ, he that cometh to me shall never hunger,
nor thirst After the things of this life more, if ever we feed upon him I am the bred of life, Says christ, he that comes to me shall never hunger,
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and he that beleeveth on me shall never thirst, Joh. 6. 35. If ever we beleeve the sweetnesse of the promises of Christ, the pleasantnesse of the commandments of Christ, the preciousnesse of the graces of Christ,and he that Believeth on me shall never thirst, John 6. 35. If ever we believe the sweetness of the promises of christ, the pleasantness of the Commandments of christ, the preciousness of the graces of christ,
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and the love of Christ, and the benefit of Christ, our affections will be to him.
and the love of christ, and the benefit of christ, our affections will be to him.
cc dt n1 pp-f np1, cc dt n1 pp-f np1, po12 n2 vmb vbi p-acp pno31.
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Nothing can take off thy affections from the world but faith in Christ. He that beleeveth in Christ cannot set his affections upon the world.
Nothing can take off thy affections from the world but faith in christ. He that Believeth in christ cannot Set his affections upon the world.
pix vmb vvi a-acp po21 n2 p-acp dt n1 p-acp n1 p-acp np1. pns31 cst vvz p-acp np1 vmbx vvi po31 n2 p-acp dt n1.
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Can a man set his affections upon the world, when he verily beleeves it to be drosse and dung in comparison of Christ? Can he set his affections upon earthly pleasure, that beleeves it is madnesse? It is certain, men never beleeved in Christ since they were born, that set their affections upon the things of the world;
Can a man Set his affections upon the world, when he verily believes it to be dross and dung in comparison of christ? Can he Set his affections upon earthly pleasure, that believes it is madness? It is certain, men never believed in christ since they were born, that Set their affections upon the things of the world;
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they have not one dram of Christ.
they have not one dram of christ.
pns32 vhb xx crd n1 pp-f np1.
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Christ is altogether lovely, Cant. 5. 16. He is all love, one that commands the affections.
christ is altogether lovely, Cant 5. 16. He is all love, one that commands the affections.
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Thou beleevest in the world and not in Christ, if thou set thine affections upon any other but Christ.
Thou Believest in the world and not in christ, if thou Set thine affections upon any other but christ.
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Thou beleevest thou canst have pleasure and delight in something beside Christ, profits and gains in something beside Christ;
Thou Believest thou Canst have pleasure and delight in something beside christ, profits and gains in something beside christ;
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ease, and content, and comfort in something beside Christ; if thou set thine affections upon any thing beside Christ. Alas!
ease, and content, and Comfort in something beside christ; if thou Set thine affections upon any thing beside christ. Alas!
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thou canst never set thine affections upon Christ, as long as thou beleevest not only in Christ.
thou Canst never Set thine affections upon christ, as long as thou Believest not only in christ.
pns21 vm2 av-x vvi po21 n2 p-acp np1, c-acp av-j c-acp pns21 vv2 xx av-j p-acp np1.
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If thine earthly affections transport thee to be earthly, fly under the wing of Christ, as Chickens under the wing of the Hen, lest the Kite devour them.
If thine earthly affections transport thee to be earthly, fly under the wing of christ, as Chickens under the wing of the Hen, lest the Kite devour them.
cs po21 j n2 vvb pno21 pc-acp vbi j, vvb p-acp dt n1 pp-f np1, c-acp n2 p-acp dt n1 pp-f dt n1, cs dt n1 vvb pno32.
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These are the two Grounds that I give you. First, ye must have new hearts:
These Are the two Grounds that I give you. First, you must have new hearts:
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and secondly, ye must be beleevers in Christ, or else ye cannot set your affections upon God.
and secondly, you must be believers in christ, or Else you cannot Set your affections upon God.
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The foundation being layd, let me now help you with some means to set your affections on God.
The Foundation being laid, let me now help you with Some means to Set your affections on God.
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I could help you to abundance of means, but I desire to help you to such means as are easier to use,
I could help you to abundance of means, but I desire to help you to such means as Are Easier to use,
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then to set your affections on God.
then to Set your affections on God.
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For if they be not easier then this duty, they cannot properly be said to be helps to this duty.
For if they be not Easier then this duty, they cannot properly be said to be helps to this duty.
p-acp cs pns32 vbb xx jc cs d n1, pns32 vmbx av-j vbi vvn pc-acp vbi n2 p-acp d n1.
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The first then is this, Often pray to God that he would gather up our affections from the things of the world, and unite them unto him.
The First then is this, Often pray to God that he would gather up our affections from the things of the world, and unite them unto him.
dt ord av vbz d, av vvb p-acp np1 cst pns31 vmd vvi a-acp po12 n2 p-acp dt n2 pp-f dt n1, cc vvi pno32 p-acp pno31.
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Our hearts are divided and scattered up and down among the things of the world. Carnal friends have some of your affections;
Our hearts Are divided and scattered up and down among the things of the world. Carnal Friends have Some of your affections;
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our gains, and our livings, and our maintenance, have other-some: our pleasures and delights, and fleshly refreshments, have other-some:
our gains, and our livings, and our maintenance, have Othersome: our pleasures and delights, and fleshly refreshments, have Othersome:
po12 n2, cc po12 n2-vvg, cc po12 n1, vhb j: po12 n2 cc n2, cc j n2, vhb j:
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our earthly businesses, and cares, and employments, our credit, and the like: these have abundance of our affections.
our earthly businesses, and Cares, and employments, our credit, and the like: these have abundance of our affections.
po12 j n2, cc n2, cc n2, po12 n1, cc dt j: d vhb n1 pp-f po12 n2.
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Thus our hearts and affections are scattered up and down among the things of the world;
Thus our hearts and affections Are scattered up and down among the things of the world;
av po12 n2 cc n2 vbr vvn a-acp cc a-acp p-acp dt n2 pp-f dt n1;
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if ever we would have them set upon God, we must be frequent in praier; that God would unite together our scattered hearts, to set our affections upon God.
if ever we would have them Set upon God, we must be frequent in prayer; that God would unite together our scattered hearts, to Set our affections upon God.
cs av pns12 vmd vhi pno32 vvi p-acp np1, pns12 vmb vbi j p-acp n1; cst np1 vmd vvi av po12 j-vvn n2, pc-acp vvi po12 n2 p-acp np1.
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This was the practice of David, O Lord, saies he, unite my heart to fear thy name, Psa. 86. 11. His heart was scattered up and down in a thousand peeces.
This was the practice of David, Oh Lord, Says he, unite my heart to Fear thy name, Psa. 86. 11. His heart was scattered up and down in a thousand Pieces.
d vbds dt n1 pp-f np1, uh n1, vvz pns31, vvb po11 n1 pc-acp vvi po21 n1, np1 crd crd po31 n1 vbds vvn a-acp cc a-acp p-acp dt crd n2.
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Some peeces of his affections run after one thing, some after another. And therefore he praies God to unite his heart together, to fear his Name.
some Pieces of his affections run After one thing, Some After Another. And Therefore he prays God to unite his heart together, to Fear his Name.
d n2 pp-f po31 n2 vvn p-acp crd n1, d p-acp n-jn. cc av pns31 vvz np1 pc-acp vvi po31 n1 av, pc-acp vvi po31 n1.
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If God would once gather up his heart from all its vain haunts, and unite it together;
If God would once gather up his heart from all its vain haunts, and unite it together;
cs np1 vmd a-acp vvi a-acp po31 n1 p-acp d po31 j n2, cc vvb pn31 av;
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then he could set his affections, his fear, and his love, and his delight, and the rest, upon Gods Name:
then he could Set his affections, his Fear, and his love, and his delight, and the rest, upon God's Name:
cs pns31 vmd vvi po31 n2, po31 n1, cc po31 n1, cc po31 n1, cc dt n1, p-acp ng1 n1:
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Iejunio passiones corporis, oratione pestes sanandae sunt mentis, saies Hierom; as the affections of the body are to be healed by fasting, Fasting Passions corporis, oration pestes sanandae sunt mentis, Says Hieronymus; as the affections of the body Are to be healed by fasting,
fw-la fw-la fw-la, n1 fw-la fw-la fw-la fw-la, vvz np1; p-acp dt n2 pp-f dt n1 vbr pc-acp vbi vvn p-acp vvg,
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so the affections of the soul are to be healed by praier: as long as they are carnal, they are the plague and pestilence of the soul, and praier must heal them.
so the affections of the soul Are to be healed by prayer: as long as they Are carnal, they Are the plague and pestilence of the soul, and prayer must heal them.
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As Father Latimer said to good Ridley, pray, pray, O pray, pray;
As Father Latimer said to good Ridley, pray, pray, Oh pray, pray;
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so may I say, Pray, pray, I beseech you, pray unto God evermore, again, I say, pray.
so may I say, Pray, pray, I beseech you, pray unto God evermore, again, I say, pray.
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I have not time to pray so often, I do pray in the morning and evening,
I have not time to pray so often, I do pray in the morning and evening,
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but my businesses are so many, &c. This may be thou objectest. Not time enough, sayst thou? Finde out some odde times besides morning and evening:
but my businesses Are so many, etc. This may be thou objectest. Not time enough, Sayest thou? Find out Some odd times beside morning and evening:
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steal into some corner or other, belabour thy heart before God.
steal into Some corner or other, belabour thy heart before God.
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O sayst thou, I finde it a hard thing to stir up mine affections, I am a very Stoick, NONLATINALPHABET, I have no affection, I cannot compel mine affections to God.
O Sayest thou, I find it a hard thing to stir up mine affections, I am a very Stoic,, I have no affection, I cannot compel mine affections to God.
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Canst thou not? but thou canst compel thy heart for to pray;
Canst thou not? but thou Canst compel thy heart for to pray;
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thou canst tug and pull at thy heart in thy praiers, and this will fetch up thine affections.
thou Canst tug and pull At thy heart in thy Prayers, and this will fetch up thine affections.
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Praier is not only a mouth to beg Physick, but also it is Physick it self, whereby Christ cures the affections of the heart.
Prayer is not only a Mouth to beg Physic, but also it is Physic it self, whereby christ cures the affections of the heart.
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The poor beggar, the more he is driven to beg, the more affectionate he is in describing his miseries:
The poor beggar, the more he is driven to beg, the more affectionate he is in describing his misery's:
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you shall see some beggars to set forth their misery, and cry so lamentably, as it would burst a mans heart with pity and compassion, ones bowels would even yearn but to hear them.
you shall see Some beggars to Set forth their misery, and cry so lamentably, as it would burst a men heart with pity and compassion, ones bowels would even yearn but to hear them.
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I doe not mean your lazie canting beggars, but distressed Lazars indeed. So beloved, pray;
I do not mean your lazy canting beggars, but distressed Lazars indeed. So Beloved, pray;
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if ever thou be used to it, it will scrue up thy heart, and raise up thine affections exceedingly.
if ever thou be used to it, it will scrue up thy heart, and raise up thine affections exceedingly.
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I doe not mean that lazie-hearted and canting kinde of praying of most wretches, that hath no more affection in it,
I do not mean that lazie-hearted and canting kind of praying of most wretches, that hath no more affection in it,
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then there is savour in the white of an Egge. But set thy self to prayer indeed, and by it Christ will quicken thine affections. Alas!
then there is savour in the white of an Egg. But Set thy self to prayer indeed, and by it christ will quicken thine affections. Alas!
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thy heart is divided and scattered up and down among the things of the world, and therefore strive with God that he would gather up all the peeces into one;
thy heart is divided and scattered up and down among the things of the world, and Therefore strive with God that he would gather up all the Pieces into one;
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thou must have all thine affections and all the peeces of thy heart gathered up into one,
thou must have all thine affections and all the Pieces of thy heart gathered up into one,
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if thou wouldst set them upon God.
if thou Wouldst Set them upon God.
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I will give them one heart that they may fear me for ever, saies God, Ier. 32. 39 your heart and the affections of your heart are divided and scattered up and down into a thousand peeces, one upon one thing, another upon another;I will give them one heart that they may Fear me for ever, Says God, Jeremiah 32. 39 your heart and the affections of your heart Are divided and scattered up and down into a thousand Pieces, one upon one thing, Another upon Another;
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and God hath promised that he will gather up your hearts into one, and give you this same one heart, that ye may fear him and set all your affections upon him;
and God hath promised that he will gather up your hearts into one, and give you this same one heart, that you may Fear him and Set all your affections upon him;
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will ye misse such a gracious promise as this for want of asking it, and begging it,
will you miss such a gracious promise as this for want of asking it, and begging it,
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and praying for it? this is the reason why men have such earthly affections as they have,
and praying for it? this is the reason why men have such earthly affections as they have,
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because they are not frequent in praier to God to be helped! Prayer is an excellent help to winde up your affections to God.
Because they Are not frequent in prayer to God to be helped! Prayer is an excellent help to wind up your affections to God.
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This is the first, Often prayer to God.
This is the First, Often prayer to God.
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The second is this, Light up a candle in thy heart, that it may see what to set thine affections on in God. Get knowledge of God: Ignoti nulla cupido, unknown unaffected;
The second is this, Light up a candle in thy heart, that it may see what to Set thine affections on in God. Get knowledge of God: Ignoti nulla Cupido, unknown unaffected;
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thine affections are unruly, and thou canst not rule them to Godward, yea, but thou canst get knowledge. Knowledge will help thee exceedingly.
thine affections Are unruly, and thou Canst not Rule them to Godward, yea, but thou Canst get knowledge. Knowledge will help thee exceedingly.
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The affections we see plainly that come nearest to reason, are soonest of all ruled. And the affections that are remotest from reason, are more hard to be ruled.
The affections we see plainly that come nearest to reason, Are soonest of all ruled. And the affections that Are Remotest from reason, Are more hard to be ruled.
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A man commonly will sooner rule his affections aright, then a woman or a childe, because a man hath more reason.
A man commonly will sooner Rule his affections aright, then a woman or a child, Because a man hath more reason.
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The Philosophers shew this by the example of a Horse or a Bul. A Horse is sooner tamed then a Fish,
The Philosophers show this by the Exampl of a Horse or a Bul. A Horse is sooner tamed then a Fish,
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because a Horse is more capable of knowledge and of reason;
Because a Horse is more capable of knowledge and of reason;
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as natural reason and knowledge can naturally rule the affections, so spiritual reason and knowledge can spiritually rule the affections.
as natural reason and knowledge can naturally Rule the affections, so spiritual reason and knowledge can spiritually Rule the affections.
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And therefore if thou wouldest rule thine affections aright to set them on God, labour to know God, every one that loveth God knoweth God, 1 Joh. 47. He must must needs know God that loveth God,
And Therefore if thou Wouldst Rule thine affections aright to Set them on God, labour to know God, every one that loves God Knoweth God, 1 John 47. He must must needs know God that loves God,
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for how can he set his affections of love upon God, if he doe not know God? knowing therefore the terrour of the Lord, we perswade men, 2 Cor. 5. 11. S. Paul perswades the affections of the people,
for how can he Set his affections of love upon God, if he do not know God? knowing Therefore the terror of the Lord, we persuade men, 2 Cor. 5. 11. S. Paul persuades the affections of the people,
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why? because he knew the terrour of the Lord, and he was able to make them to know it too;
why? Because he knew the terror of the Lord, and he was able to make them to know it too;
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and therefore hereby he endeavoured to perswade their affections to fear God and to serve him.
and Therefore hereby he endeavoured to persuade their affections to Fear God and to serve him.
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They that know thy Name, will put their trust in thee, for thou never forsakest them that seek thee, Psal 9. 10. David speaks peremptorily, they that know thy Name, they will place their hope,They that know thy Name, will put their trust in thee, for thou never forsakest them that seek thee, Psalm 9. 10. David speaks peremptorily, they that know thy Name, they will place their hope,
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and their trust, and their confidence and all their affections on thee.
and their trust, and their confidence and all their affections on thee.
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They will so certainly, if they know thee, if once they know what a good God thou art,
They will so Certainly, if they know thee, if once they know what a good God thou art,
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how true of thy promise, how gracious to thy children, how sure a friend thou art, never forsaking them that seek thee.
how true of thy promise, how gracious to thy children, how sure a friend thou art, never forsaking them that seek thee.
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He concludes it positively, they that know God will set their affections on God.
He concludes it positively, they that know God will Set their affections on God.
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Can a coverous man know a rich purchase, and not have an affection to it? can a beggar know his alms is a hundred pounds,
Can a coverous man know a rich purchase, and not have an affection to it? can a beggar know his alms is a hundred pounds,
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and have no affection to take it? as long as the woman of Samaria did not know Christ, she stood pratling and wrangling and jeering at Christ, she had no affection neither to him nor the water of life that he could give her, she had more minde of her well, and her water-pot:
and have no affection to take it? as long as the woman of Samaria did not know christ, she stood prattling and wrangling and jeering At christ, she had no affection neither to him nor the water of life that he could give her, she had more mind of her well, and her waterpot:
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though she were in Christs company, yet because she did not know, she never askt him a drop of grace,
though she were in Christ company, yet Because she did not know, she never asked him a drop of grace,
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nor would she give so much as a draught of her water to Christ.
nor would she give so much as a draught of her water to christ.
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But what answer did he make to her? If thouknewest, saies he, who it is that saith to thee, give me to drink, thou wouldest have asked of him,
But what answer did he make to her? If thouknewest, Says he, who it is that Says to thee, give me to drink, thou Wouldst have asked of him,
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and he would have given thee living water, Joh. 4. 10. If thou hadst known who I am, thine affections would have been eagerer then they be.and he would have given thee living water, John 4. 10. If thou Hadst known who I am, thine affections would have been eagerer then they be.
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Beloved, ye hear the word, and have no affection to tremble at it.
beloved, you hear the word, and have no affection to tremble At it.
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Ye hear Gods Commandments, and have no affection to do them, ye live in your sins, many of you poor damned souls to this day,
You hear God's commandments, and have no affection to do them, you live in your Sins, many of you poor damned Souls to this day,
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and ye have no affection to be humbled. Alas! alas! ye are blinde, and ye know not.
and you have no affection to be humbled. Alas! alas! you Are blind, and you know not.
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But if ye had known what a damnable case ye are in, what a word it is ye reject, whose Commandments they are which ye break, whose bloud it is ye contemn;
But if you had known what a damnable case you Are in, what a word it is you reject, whose commandments they Are which you break, whose blood it is you contemn;
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if ye had known God and the truth that is of God, ye would have been otherwise affected then ye are.
if you had known God and the truth that is of God, you would have been otherwise affected then you Are.
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Occultae musices nullus respectus, saies Suetonius. Be the musick never so pleasing, yet if it be not known, none is affected therewith. occultae Music nullus Respectus, Says Suetonius. Be the music never so pleasing, yet if it be not known, none is affected therewith.
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You'l say ye do know God;
You'll say you do know God;
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what doe? and have no more affections to obey the Commandments of God? ye lie in fiat terms, saies S. Iohn. He that saith I know him,
what do? and have no more affections to obey the commandments of God? you lie in fiat terms, Says S. John. He that Says I know him,
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and keeps not his Commandments, is a lyar, and there is no truth in him, 1 Joh. 2. 4. I confesse thou mayst know many things about God,and keeps not his commandments, is a liar, and there is no truth in him, 1 John 2. 4. I confess thou Mayest know many things about God,
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and never have thine affections set upon God to obey him; but this knowledge is in a reprobate, there's no truth in this knowledge.
and never have thine affections Set upon God to obey him; but this knowledge is in a Reprobate, there's no truth in this knowledge.
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The truth is not in him, saies the Text. Knowledge may be in him, but the truth of knowledge is not in him.
The truth is not in him, Says the Text. Knowledge may be in him, but the truth of knowledge is not in him.
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And if thou dost not know God, no marvel though thine affections be not set on him.
And if thou dost not know God, no marvel though thine affections be not Set on him.
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Incognitum non amatur, Unknown unkist, as we say. This is the second help to set our affections on God, to know God.Incognitum non amatur, Unknown unkissed, as we say. This is the second help to Set our affections on God, to know God.
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The third is this, Occasion thine affections this way, Be it never so hard to 〈 ◊ 〉 corrupt nature to set thine affections upon God, it is easier a great deal to give them frequent occasions to be set upon God.
The third is this, Occasion thine affections this Way, Be it never so hard to 〈 ◊ 〉 corrupt nature to Set thine affections upon God, it is Easier a great deal to give them frequent occasions to be Set upon God.
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A theevish companion, may be, is afraid for to steal, lest he should be taken,
A thievish Companion, may be, is afraid for to steal, lest he should be taken,
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yet if a booty do ever and anon offer it self pretty handsomely and fairly and covertly unto him, then he will steal it.
yet if a booty do ever and anon offer it self pretty handsomely and fairly and covertly unto him, then he will steal it.
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Occasio facit furem, Occasion makes a filcher; the postern door maketh a thief, as the Proverb is. Occasion facit Furem, Occasion makes a filcher; the postern door makes a thief, as the Proverb is.
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That gives him an occasion for his villany; as it is in evil, so also in good.
That gives him an occasion for his villainy; as it is in evil, so also in good.
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Occasion thine affections alwaies to good, at last they may take hold of it.
Occasion thine affections always to good, At last they may take hold of it.
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Be often thinking, and meditating, and remembring of God, let thy thoughts and meditations give occasion to thy heart, in the end it may take it.
Be often thinking, and meditating, and remembering of God, let thy thoughts and meditations give occasion to thy heart, in the end it may take it.
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The Apostle gives this as a reason why Titus was so well affected with the good people in Corinth, namely,
The Apostle gives this as a reason why Titus was so well affected with the good people in Corinth, namely,
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because he thought of and remembred their obedience to God.
Because he Thought of and remembered their Obedience to God.
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His inward affection is the more abundant toward you, whilest he remembreth the obedience of you all, 2 Cor. 7. 15. if we would often busie our thoughts and remembrances of God, this might winne our affections to God.
His inward affection is the more abundant towards you, whilst he Remember the Obedience of you all, 2 Cor. 7. 15. if we would often busy our thoughts and remembrances of God, this might win our affections to God.
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Thou givest thine affections so many thousand occasions to be set upon the things of this life, thy tongue is accustomed to speak of little else, thine ear accustomed to hear little else, thy minde and thy memory accustomed to think of little else, thou givest thy heart so many occasions to set its affections on the things of this life, that I wonder not thine affections are not set upon God.
Thou givest thine affections so many thousand occasions to be Set upon the things of this life, thy tongue is accustomed to speak of little Else, thine ear accustomed to hear little Else, thy mind and thy memory accustomed to think of little Else, thou givest thy heart so many occasions to Set its affections on the things of this life, that I wonder not thine affections Are not Set upon God.
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This is the reason why men are so touchy and so cholerick, and revengeful and envious and malicious;
This is the reason why men Are so touchy and so choleric, and revengeful and envious and malicious;
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this is the reason why they are so apt to be overtaken with inordinate pleasure,
this is the reason why they Are so apt to be overtaken with inordinate pleasure,
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or covetous desires, or carnal sorrows and griefs and the like, they give their hearts occasions to be so;
or covetous Desires, or carnal sorrows and griefs and the like, they give their hearts occasions to be so;
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they are not choice of their company, they are not wary of the beginnings of sin, they entertain too many thoughts of injuries and crosses,
they Are not choice of their company, they Are not wary of the beginnings of since, they entertain too many thoughts of injuries and Crosses,
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and afflictions, and profits, and vanity in the world, many occasions they give to their hearts to set their affections thereon.
and afflictions, and profits, and vanity in the world, many occasions they give to their hearts to Set their affections thereon.
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The heart when it ha•• an occasion to sin, is like the wilde asse in the Prophet:
The heart when it ha•• an occasion to since, is like the wild Ass in the Prophet:
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in her occasion who can turn her away? Ier. 2. 24. The wilde asse if she have an occasion of lust, no body can turn her away from her lust, as Tremellius observes:
in her occasion who can turn her away? Jeremiah 2. 24. The wild Ass if she have an occasion of lust, no body can turn her away from her lust, as Tremellius observes:
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occasion is a main thing in matters either of sin or of grace.
occasion is a main thing in matters either of since or of grace.
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If Peter had not given his heart an occasion to be tempted by being in the Hall, doubtless he would have been better occupied then in denying his Master;
If Peter had not given his heart an occasion to be tempted by being in the Hall, doubtless he would have been better occupied then in denying his Master;
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if David had not give occasion to his lusts by looking carelesly from his roof,
if David had not give occasion to his Lustiest by looking carelessly from his roof,
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for all that I know, he had been at his prayers, when he was a whoring with Vriah his wife.
for all that I know, he had been At his Prayers, when he was a whoring with Uriah his wife.
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If Lot had not given occasion to his flesh by drinking of Wine, he had been a blessing of God for his mercy the while he was committing of incest.
If Lot had not given occasion to his Flesh by drinking of Wine, he had been a blessing of God for his mercy the while he was committing of Incest.
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Capillataest occasio, Occasion hath a foretop, how easy is it to be taken hold of? The Galatians are commanded, that their liberty be not used as an occasion to the flesh, Gal. 5. 13. for as soon as the flesh hath an occasion offered, presently it's likely to take it.Capillataest Occasion, Occasion hath a foretop, how easy is it to be taken hold of? The Galatians Are commanded, that their liberty be not used as an occasion to the Flesh, Gal. 5. 13. for as soon as the Flesh hath an occasion offered, presently it's likely to take it.
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Women must not give an occasion to the Adversary to speak reproachfully, 1 Tim. 5. 14. Let no man put a stumbling block or an occasion to fall in his brothers way.Women must not give an occasion to the Adversary to speak reproachfully, 1 Tim. 5. 14. Let no man put a stumbling block or an occasion to fallen in his Brother's Way.
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Rom. 14. 13. Occasions to evil are all dangerous, as the flesh is ready to take all occasion to sinne,
Rom. 14. 13. Occasions to evil Are all dangerous, as the Flesh is ready to take all occasion to sin,
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so the spirit to take an occasion to good.
so the Spirit to take an occasion to good.
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And therefore if thou wouldest set thine affections on God, give thy heart as many occasions that way as thou canst;
And Therefore if thou Wouldst Set thine affections on God, give thy heart as many occasions that Way as thou Canst;
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keep such company as may occasion thy heart to be affected with Christ.
keep such company as may occasion thy heart to be affected with christ.
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Compose thy self to be often thinking and meditating of the Word, and of such things as may occasion thy heart to set its affections above.
Compose thy self to be often thinking and meditating of the Word, and of such things as may occasion thy heart to Set its affections above.
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And when thy heart hath such occasions as these offered unto it, presse it and urge it to take hold of the occasion. Premenda occasio, saies Horace; good occasions are to be prest upon.
And when thy heart hath such occasions as these offered unto it, press it and urge it to take hold of the occasion. Premenda Occasion, Says Horace; good occasions Are to be pressed upon.
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If thou wouldest make conscience of this duty, to occasion thine affections aright, they would be set quickly upon God.
If thou Wouldst make conscience of this duty, to occasion thine affections aright, they would be Set quickly upon God.
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This is the third help, to set thine affections on God, give thine affections often occasion that way. The fourth is this.
This is the third help, to Set thine affections on God, give thine affections often occasion that Way. The fourth is this.
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Let thine affections be often woed to God, never misse, if thou canst choose, the preaching of Gods word: Let thine affections be often wooed to God, never miss, if thou Canst choose, the preaching of God's word:
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there is never a godly Minister but is Christs paranymph, he is a friend of the Bridegroom, Joh. 3. 29. Whensoever he preaches, he comes on Christs errand to wooe thine affections to Christ.
there is never a godly Minister but is Christ paranymph, he is a friend of the Bridegroom, John 3. 29. Whensoever he Preaches, he comes on Christ errand to woo thine affections to christ.
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Christ does as a great Prince, that minding to marry a wife out of a far Countrey, sends over his paranymphs to wooe for him, to get her affections, if it be possible.
christ does as a great Prince, that minding to marry a wife out of a Far Country, sends over his paranymphs to woo for him, to get her affections, if it be possible.
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So beloved, we that are Gods Ministers, we are Christs paranymphs, we preach to wooe your affections to Christ.
So Beloved, we that Are God's Ministers, we Are Christ paranymphs, we preach to woo your affections to christ.
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And therefore never misse the preaching of the Word, it's the wooing of your affections to Christ;
And Therefore never miss the preaching of the Word, it's the wooing of your affections to christ;
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they say, women love to be much wooed.
they say, women love to be much wooed.
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Love then the preaching of the Word, that wooes thee and wooes thee again and again.
Love then the preaching of the Word, that Woes thee and Woes thee again and again.
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O what infinite need hast thou of coming continually to the Word; thine affections are infinitely coy;
O what infinite need hast thou of coming continually to the Word; thine affections Are infinitely coy;
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this they must have, and that they must have.
this they must have, and that they must have.
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Like a vain Damosel, she must have her geegaws, and her fashions, she must have her pleasure and her will,
Like a vain Damosel, she must have her geegaws, and her fashions, she must have her pleasure and her will,
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and her ease, and thus it must be, and so it shall be, if she marry him, she will not have the man else, He hath such adoe to get her affections, either he is too homely,
and her ease, and thus it must be, and so it shall be, if she marry him, she will not have the man Else, He hath such ado to get her affections, either he is too homely,
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or too base, or too strict, or too ill-favoured, or too poor, or somewhat.
or too base, or too strict, or too ill-favoured, or too poor, or somewhat.
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Now may be he hath her, and then her thoughts change, then again she is inclined,
Now may be he hath her, and then her thoughts change, then again she is inclined,
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and then her affections are off. My brethren, so it is with our souls; our affections are to this and that and I know not what.
and then her affections Are off. My brothers, so it is with our Souls; our affections Are to this and that and I know not what.
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If Christ will not let them have their pleasures, and their ease, and their profits, and their vanities, Christ is not for them.
If christ will not let them have their pleasures, and their ease, and their profits, and their vanities, christ is not for them.
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They must have the credit in the world, they'l not be mockt at for puritans and for hypocrites, they'l not deny father nor mother,
They must have the credit in the world, They'll not be mocked At for puritans and for Hypocrites, They'll not deny father nor mother,
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nor self, nor any of these things, they are loth to be held in so strictly, as Christ doth indent.
nor self, nor any of these things, they Are loath to be held in so strictly, as christ does indent.
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But Christ will not marry us, unlesse our affections be wholly upon him. Blessed is he that is not offended in me.
But christ will not marry us, unless our affections be wholly upon him. Blessed is he that is not offended in me.
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Many are offended at the precisenesse of his word, many at the bitternesse of the Crosse, many at the shame of the world, they are offended in Christ, their affections are quite against these things.
Many Are offended At the preciseness of his word, many At the bitterness of the Cross, many At the shame of the world, they Are offended in christ, their affections Are quite against these things.
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They are unwilling to be alwaies a talking of Sermons and of Heaven, to be alwaies a wracking their thoughts about their sins,
They Are unwilling to be always a talking of Sermons and of Heaven, to be always a wracking their thoughts about their Sins,
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and about repentance and faith, to be hated of all men, to goe through tribulations and persecutions for the Gospels sake, to part with their customes,
and about Repentance and faith, to be hated of all men, to go through tribulations and persecutions for the Gospels sake, to part with their customs,
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and their own natural inclinations and their lusts, their affections are against these conditions. O it's wondrous hard to wooe the affections of the heart unto Christ.
and their own natural inclinations and their Lustiest, their affections Are against these conditions. O it's wondrous hard to woo the affections of the heart unto christ.
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And dost thou think that Christ will marry thee till thine affections come down to his conditions? will a man marry a woman whom he sees is contrary-hearted unto him? Mulier inquieta tempestas in domo, A crosse wife is a tempest and a storm in a house.
And dost thou think that christ will marry thee till thine affections come down to his conditions? will a man marry a woman whom he sees is contrary-hearted unto him? Mulier inquieta Tempestas in domo, A cross wife is a tempest and a storm in a house.
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Come then continual to the preaching of the word, if ever thou desire to have thine affections wrought on.
Come then continual to the preaching of the word, if ever thou desire to have thine affections wrought on.
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Gods Ministers are Christs paranymphs, they preach for this purpose to wooe thine affections to Christ.
God's Ministers Are Christ paranymphs, they preach for this purpose to woo thine affections to christ.
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If there be any one Sermon that thou refusest to be at when thou mayst, thy conscience tels thee thou mayst be at it,
If there be any one Sermon that thou refusest to be At when thou Mayest, thy conscience tells thee thou Mayest be At it,
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and wilt not, if there be any one Sermon, I say, that thou wilt not be at, thou rejectest Christs paranymphs.
and wilt not, if there be any one Sermon, I say, that thou wilt not be At, thou rejectest Christ paranymphs.
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Like a crosse mayd, that when her suiter comes to her, he shall have no speech with her, She will not be spoken with.
Like a cross maid, that when her suitor comes to her, he shall have no speech with her, She will not be spoken with.
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O what a provoking is this unto Christ? if thou wilt not be spoken with, take heed least the Lord Jesus abhorre for to own thee.
O what a provoking is this unto christ? if thou wilt not be spoken with, take heed lest the Lord jesus abhor for to own thee.
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Nay, if she be so strange forsooth, let her keep her affections for who's will, I scorn to wooe her any more.
Nay, if she be so strange forsooth, let her keep her affections for who's will, I scorn to woo her any more.
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How long hath Christ wooed your affections! beloved, and yet he's pleased to wooe you. Bring hither your affections, that here they may be wrought.
How long hath christ wooed your affections! Beloved, and yet he's pleased to woo you. Bring hither your affections, that Here they may be wrought.
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Frequent the Lords house, for here be Christs paranymphs:
Frequent the lords house, for Here be Christ paranymphs:
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if ever your affections can be gotten, here they may be won some time or other.
if ever your affections can be got, Here they may be wone Some time or other.
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Many other means may be used to help you in this task, namely, to set your affections on God.
Many other means may be used to help you in this task, namely, to Set your affections on God.
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But these may suffice for the present.
But these may suffice for the present.
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Set your affections on things that are above, and not on things that are on the earth. Set your affections on things that Are above, and not on things that Are on the earth.
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The VI. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. THe fifth means to set our affections on God, is to be sober and temperate in all things.
The VI. Sermon. Colos 3. 2. Set your affections on things that Are above, etc. THe fifth means to Set our affections on God, is to be Sobrium and temperate in all things.
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For if we be not, our affections cannot stedfastly settle upon God. And this is the reason why the Apostle joyns sobriety with praier.
For if we be not, our affections cannot steadfastly settle upon God. And this is the reason why the Apostle joins sobriety with prayer.
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Prayer is a duty that requires most freedom of affections for God, and if it be not backt with sobriety, will soon be affectionless and deadish, Be ye sober and watch unto prayer, 1 Pet. 4. 7. Titus must exhort young men to be sober minded, Tit. 2. 6. Young mens affections, ye know, are more unruly then others,
Prayer is a duty that requires most freedom of affections for God, and if it be not backed with sobriety, will soon be affectionless and deadish, Be you Sobrium and watch unto prayer, 1 Pet. 4. 7. Titus must exhort young men to be Sobrium minded, Tit. 2. 6. Young men's affections, you know, Are more unruly then Others,
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and therefore they had need of sobriety, otherwise their affections will be grievously exorbitant. If thou take any recreation take it very soberly:
and Therefore they had need of sobriety, otherwise their affections will be grievously exorbitant. If thou take any recreation take it very soberly:
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one little game at bowls, one hours play at a shovel-board, or at Chesse, or the like:
one little game At bowls, one hours play At a shovel-board, or At Chess, or the like:
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if thou dost not take heed, it is strange how it will dull thine affections to good duties;
if thou dost not take heed, it is strange how it will dull thine affections to good duties;
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if thou follow thy businesse in the world, follow it soberly, be not over-eager upon it,
if thou follow thy business in the world, follow it soberly, be not overeager upon it,
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lest it blunt thine affections to Godward.
lest it blunt thine affections to Godward.
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If thou eat, and if thou drink, if thou sleep, or if thou talk, whatever thou dost, be sure to do it soberly.
If thou eat, and if thou drink, if thou sleep, or if thou talk, whatever thou dost, be sure to do it soberly.
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Beware of the least excesse, lest thine affections be suddenly tickled therewith. Beware of the least excess, lest thine affections be suddenly tickled therewith.
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If thou let thine affections ramble upon too much in this kinde, they will quickly be mad.
If thou let thine affections ramble upon too much in this kind, they will quickly be mad.
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Either to make thee drunken with the cares of this life, Luk. 21. 34. Or to be quite drunken with pride, Isa. 28. 1. Drunken with pleasure, drunken with fury, and so forth.
Either to make thee drunken with the Cares of this life, Luk. 21. 34. Or to be quite drunken with pride, Isaiah 28. 1. Drunken with pleasure, drunken with fury, and so forth.
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All drunkennesse is not drunkennesse with drink, saith S. Hierom. Amore & odio mens inebriatur, saith he. All Drunkenness is not Drunkenness with drink, Says S. Hieronymus Amore & odio Mens inebriatur, Says he.
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A mans soul may be drunken with a passion, drunken with love, and drunken with hatred,
A men soul may be drunken with a passion, drunken with love, and drunken with hatred,
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and drunken with any other affection.
and drunken with any other affection.
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Thus civil men, and sober men, as we call them, though they will never be drunk with wine,
Thus civil men, and Sobrium men, as we call them, though they will never be drunk with wine,
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or with beer, yet they are drunkards in this sense, they are drunk with affections to other things in this life.
or with beer, yet they Are drunkards in this sense, they Are drunk with affections to other things in this life.
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A man may be drunken with sorrow.
A man may be drunken with sorrow.
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saies the Prophet, Thou shalt be filled with drunkennesse, and with sorrow, Ezek. 23. 33. That is, thou shalt be filled with sorrow, till thou art drunk with it again.
Says the Prophet, Thou shalt be filled with Drunkenness, and with sorrow, Ezekiel 23. 33. That is, thou shalt be filled with sorrow, till thou art drunk with it again.
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So a man may be drunken with fear, drink and be drunken, spue and fall,
So a man may be drunken with Fear, drink and be drunken, spue and fallen,
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and rise no more, because of the sword which I will send among you, Jer. 25. 27. That is, ye shall be drunken and reel too and fro with fear.and rise no more, Because of the sword which I will send among you, Jer. 25. 27. That is, you shall be drunken and reel too and from with Fear.
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A man may be drunken with delights and with pleasures, and drunken with security: they are drunken,
A man may be drunken with delights and with pleasures, and drunken with security: they Are drunken,
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but not with wine, for the Lord hath powred out upon them the spirit of a deep sleep, Isa. 29. 9, 10. That is, ye are so secure,but not with wine, for the Lord hath poured out upon them the Spirit of a deep sleep, Isaiah 29. 9, 10. That is, you Are so secure,
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and so fast asleep in your lusts, as if ye were dead drunk with security. Thus all the affections may be drunk with the things of this life.
and so fast asleep in your Lustiest, as if you were dead drunk with security. Thus all the affections may be drunk with the things of this life.
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And therefore if ever we would have our affections to be right, let us be sober in all the things of the world.
And Therefore if ever we would have our affections to be right, let us be Sobrium in all the things of the world.
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Ye desire food and rayment, there bound thine affections with sobriety, and be content Ye love the world for the use that ye have of it, there limit your affections with sobriety,
the desire food and raiment, there bound thine affections with sobriety, and be content You love the world for the use that you have of it, there limit your affections with sobriety,
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and use it as if ye used it not, Buy as if ye bought not, go to the Markets and your Fairs, as if ye went not.
and use it as if you used it not, Buy as if you bought not, go to the Markets and your Fairs, as if you went not.
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Sow, and reap, and gather in, as if ye did it not.
Sow, and reap, and gather in, as if you did it not.
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And ye will needs be merry and harmlesly jest now and then, O be marvellously sparing and sober.
And you will needs be merry and harmlessly jest now and then, Oh be marvellously sparing and Sobrium.
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Eating must be and drinking must be, and sleeping must be, and providing for your selves, and your family must be:
Eating must be and drinking must be, and sleeping must be, and providing for your selves, and your family must be:
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if ever ye love your own souls and salvation, be sparing and sober in these things,
if ever you love your own Souls and salvation, be sparing and Sobrium in these things,
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lest supersfluity of affections step in in a moment: the devil is alwaies a catching for his opportunities to deceive you;
lest supersfluity of affections step in in a moment: the Devil is always a catching for his opportunities to deceive you;
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he is ever as a roaring Lion seeking by all means to devour you, Be sober then and vigilant,
he is ever as a roaring lion seeking by all means to devour you, Be Sobrium then and vigilant,
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for your adversary the devil walketh about seeking whom he may devour, 1 Pet. 5. 8. When a man is to fight with a stout enemy, will he go and make himself drunk, that his enemy may set upon him drunk? Ye had need to be sober,for your adversary the Devil walks about seeking whom he may devour, 1 Pet. 5. 8. When a man is to fight with a stout enemy, will he go and make himself drunk, that his enemy may Set upon him drunk? You had need to be Sobrium,
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if it be to fight with the devil;
if it be to fight with the Devil;
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if ever ye be never so little overtaken, never so little giddy, then is the devil most busie.
if ever you be never so little overtaken, never so little giddy, then is the Devil most busy.
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Temperance and sobriety hath a very good name in the Greek tongue, the Spirit of God cals it NONLATINALPHABET, that is, the keeper of the minde safe, or the keeper of a man in his wits.
Temperance and sobriety hath a very good name in the Greek tongue, the Spirit of God calls it, that is, the keeper of the mind safe, or the keeper of a man in his wits.
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Do so, otherwise thou shalt never be able to set thine affections on God.
Do so, otherwise thou shalt never be able to Set thine affections on God.
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This is an admirable means to keep our affections in tune, to be sober in all things:
This is an admirable means to keep our affections in tune, to be Sobrium in all things:
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to be sober-thoughted, and sober-hearted, and sober-minded, and sober-mouthed, and sober-meated, and sober-clothed, and sober-employed.
to be sober-thoughted, and sober-hearted, and sober-minded, and sober-mouthed, and sober-meated, and sober-clothed, and sober-employed.
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This is the fifth means to set our affections on God, To be sober in all things.
This is the fifth means to Set our affections on God, To be Sobrium in all things.
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The sixth is this, when we see how apt our affections are to fly out upon vanity, to clip their wings of much of their lawful liberty;
The sixth is this, when we see how apt our affections Are to fly out upon vanity, to clip their wings of much of their lawful liberty;
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not only to abstain from things that are evil and unlawful, but also to abstain from many things that are lawful.
not only to abstain from things that Are evil and unlawful, but also to abstain from many things that Are lawful.
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There be a thousand lawfuls that thy heart does affect, which if thou do not abridge thy self of, thou shalt never be able to set thine affections upon God.
There be a thousand lawfuls that thy heart does affect, which if thou do not abridge thy self of, thou shalt never be able to Set thine affections upon God.
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This rule Socrates the very Heathen observed;
This Rule Socrates the very Heathen observed;
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no man can be safe from falling into unlawfuls, but only this man, saies he, that abstains from many things that are lawful. It's lawful to drink strong drink,
no man can be safe from falling into lawfuls, but only this man, Says he, that abstains from many things that Are lawful. It's lawful to drink strong drink,
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but for thee that art apt to over-desire it, it is dangerous. It's lawful to go finely;
but for thee that art apt to over-desire it, it is dangerous. It's lawful to go finely;
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but for thee that art apt to be proud of it, It is not safe to goe to the utmost of what is lawful.
but for thee that art apt to be proud of it, It is not safe to go to the utmost of what is lawful.
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If thou usest the utmost of a thing that is lawful, one step further is unlawful.
If thou usest the utmost of a thing that is lawful, one step further is unlawful.
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It is not wisedom to go to the utmost ridges of a rock, just at the brow of a high cliff;
It is not Wisdom to go to the utmost ridges of a rock, just At the brow of a high cliff;
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though the ground thou goest on be sure, yet thy going is not sure:
though the ground thou goest on be sure, yet thy going is not sure:
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how soon mayst thou slip with thy foot? how soon may a giddiness in the head come upon thee,
how soon Mayest thou slip with thy foot? how soon may a giddiness in the head come upon thee,
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and then thou break thy neck? Perhaps thou mayst go steady, yea, but perhaps not,
and then thou break thy neck? Perhaps thou Mayest go steady, yea, but perhaps not,
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but topple down on a sudden and be dashed to peeces.
but topple down on a sudden and be dashed to Pieces.
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It was lawful for Dinah to go forth, and to see the daughters of the land,
It was lawful for Dinah to go forth, and to see the daughters of the land,
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but thus she fell to be ravisht and used like a whore, Gen. 34. 1. It was lawful for Iehoshaphat to visit King Ahab, but his using this lawful visitation drew him to partake in some measure of his sins.
but thus she fell to be ravished and used like a whore, Gen. 34. 1. It was lawful for Jehoshaphat to visit King Ahab, but his using this lawful Visitation drew him to partake in Some measure of his Sins.
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It was lawful for Daniel to eat the portion of meat that the King gave him,
It was lawful for daniel to eat the portion of meat that the King gave him,
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but he would not, Dan. 1. 8. That very lawful thing if he had used it, it would have defiled him.
but he would not, Dan. 1. 8. That very lawful thing if he had used it, it would have defiled him.
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All these things are lawful for me, sayst thou, yea, but all these things are not expedient;
All these things Are lawful for me, Sayest thou, yea, but all these things Are not expedient;
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because if thou takest thy liberty in all things that are lawful, thou wilt quickly be a slave to thy lusts,
Because if thou Takest thy liberty in all things that Are lawful, thou wilt quickly be a slave to thy Lustiest,
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and under the power of inordinate affections.
and under the power of inordinate affections.
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All things are lawful for me, saies the Corinthian, yea, but I will not be brought under the power of any, sayes S. Paul, 1 Cor. 6. 12. As if he had said, all things of this nature are lawful,
All things Are lawful for me, Says the Corinthian, yea, but I will not be brought under the power of any, Says S. Paul, 1 Cor. 6. 12. As if he had said, all things of this nature Are lawful,
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but I count it not expedient to use them for all that:
but I count it not expedient to use them for all that:
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why? because if I should take liberty in this kinde, I should be brought under the power of my sinful affections.
why? Because if I should take liberty in this kind, I should be brought under the power of my sinful affections.
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Cavendi sunt affectus, ne illius nos ipsos subjiciamus, sayes Peter Martyr, Take heed of thine affections, they will instantly inslave thee. Cavendi sunt affectus, ne Illius nos ipsos subjiciamus, Says Peter Martyr, Take heed of thine affections, they will instantly enslave thee.
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Follow not thy pleasure so much as thou mayst, nor thy profits and earthly employments so much as thou mayst;
Follow not thy pleasure so much as thou Mayest, nor thy profits and earthly employments so much as thou Mayest;
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drink not, and sleep not, and jest not so much as thou mayst, for if thou dost, thine affections will be caught or ere thou art aware.
drink not, and sleep not, and jest not so much as thou Mayest, for if thou dost, thine affections will be caught or ere thou art aware.
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Many men and women, they will be enquiring and questioning, what? is not this lawful? and is not this lawful? Is it not lawful to have a little recreation every day? Is it not lawful to be merry,
Many men and women, they will be inquiring and questioning, what? is not this lawful? and is not this lawful? Is it not lawful to have a little recreation every day? Is it not lawful to be merry,
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and to tell a merry tale, and to break a jest now and then? Is it not lawful to sell Ale,
and to tell a merry tale, and to break a jest now and then? Is it not lawful to fell Ale,
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and keep a victualling house? Is it not lawful to wear such a geegaw? or to plat ones hair after such or such a fashion? These questions sound like the speeches of fools that are likely to be gulled in their affections by Satan.
and keep a victualling house? Is it not lawful to wear such a geegaw? or to plate ones hair After such or such a fashion? These questions found like the Speeches of Fools that Are likely to be gulled in their affections by Satan.
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For what though they be lawful? I do not deny they are lawful;
For what though they be lawful? I do not deny they Are lawful;
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but the question is this, Be they safe and expedient for thee, when thine affections are sure to be needlesly agog upon these things? O do not needlesly endanger thine affections,
but the question is this, Be they safe and expedient for thee, when thine affections Are sure to be needlessly agog upon these things? O do not needlessly endanger thine affections,
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if ever thou mayst remedy it, NONLATINALPHABET, saies Chrysostome. Look thou be not a slave of thine affections:
if ever thou Mayest remedy it,, Says Chrysostom. Look thou be not a slave of thine affections:
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thine affections itch after this and that, look thou do curb them:
thine affections itch After this and that, look thou do curb them:
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if thou dost not curb them of many things that are lawful, thou wilt never be able to set them upon God.
if thou dost not curb them of many things that Are lawful, thou wilt never be able to Set them upon God.
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This is the sixth means to set our affections on God, to clip their wings from flying upon the things here below.
This is the sixth means to Set our affections on God, to clip their wings from flying upon the things Here below.
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The seventh is this, to be abundant in the exercises of godlinesse, We must be abundant in prayer,
The seventh is this, to be abundant in the exercises of godliness, We must be abundant in prayer,
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and in all other exercises of godlinesse.
and in all other exercises of godliness.
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When Paul had exhorted good Timothy to be exercised in godlinesse, 1 Tim. 4. 7. in the next verse, he gives him a reason why he so exhorts him.
When Paul had exhorted good Timothy to be exercised in godliness, 1 Tim. 4. 7. in the next verse, he gives him a reason why he so exhorts him.
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Because saies he, godlinesse is profitable unto all things, If godlinesse be profitable for all things,
Because Says he, godliness is profitable unto all things, If godliness be profitable for all things,
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then certainly its profitable for this, to set our affections upon God.
then Certainly its profitable for this, to Set our affections upon God.
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Abound then in good duties, abound in good conference, abound in good and gracious acquaintance, abound in godly meditations.
Abound then in good duties, abound in good conference, abound in good and gracious acquaintance, abound in godly meditations.
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This was Davids means whereby his affections came to be earnest upon God. O how I love thy Law, it is my meditation continually!
This was Davids means whereby his affections Come to be earnest upon God. Oh how I love thy Law, it is my meditation continually!
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Psal. 119. 97. his affections were even wrapt up in his God, O how love I thy Law!
Psalm 119. 97. his affections were even wrapped up in his God, Oh how love I thy Law!
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he was not able to expresse how his affections were wrapt. O how love I thy Law!
he was not able to express how his affections were wrapped. O how love I thy Law!
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How came they to be so? the reason was this, He was abundant in godly meditations;
How Come they to be so? the reason was this, He was abundant in godly meditations;
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It is my meditation continually, Abundance in any thing, causes the affections to abound. The voluptuous man is abundant in his pleasures, he abounds with his hunting, and hawking,
It is my meditation continually, Abundance in any thing, Causes the affections to abound. The voluptuous man is abundant in his pleasures, he abounds with his hunting, and hawking,
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and gaming, and merriments, and therefore his affections are abundantly set hereupon.
and gaming, and merriments, and Therefore his affections Are abundantly Set hereupon.
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The covetous man his minde abounds in thinking of the world, his memory abounds with remembring the things of the world, his tongue abounds in talking of such matters, his labours and his cares abound in this kinde,
The covetous man his mind abounds in thinking of the world, his memory abounds with remembering the things of the world, his tongue abounds in talking of such matters, his labours and his Cares abound in this kind,
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and therefore his affections are abundantly set upon these things.
and Therefore his affections Are abundantly Set upon these things.
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There is nothing makes the affections so excessive as abundance, Abound then in the exercises of Gods worship,
There is nothing makes the affections so excessive as abundance, Abound then in the exercises of God's worship,
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if thou wouldest have thine affections to be abundant that way. Never think thou canst pray enough; hear enough, speak holily enough, examine thy soul enough,
if thou Wouldst have thine affections to be abundant that Way. Never think thou Canst pray enough; hear enough, speak holily enough, examine thy soul enough,
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nor sanctifie the Sabbath enough, never think thou canst reform enough, or do any duty enough.
nor sanctify the Sabbath enough, never think thou Canst reform enough, or do any duty enough.
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1449
Men serve God as little as they dare, they pray and hold out in their prayers as little as they dare, they shew themselves for God as little as they dare, these mens affections can never be upon God,
Men serve God as little as they Dare, they pray and hold out in their Prayers as little as they Dare, they show themselves for God as little as they Dare, these men's affections can never be upon God,
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because they love not to be abundant in good duties: thy heart is a great deep, Psa. 64. 6. It is not a little winding,
Because they love not to be abundant in good duties: thy heart is a great deep, Psa. 64. 6. It is not a little winding,
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or a little turning will fetch up a Bucket out of a deep Well.
or a little turning will fetch up a Bucket out of a deep Well.
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So the heart I say is a great deep, a little praying, and a little hearing,
So the heart I say is a great deep, a little praying, and a little hearing,
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and a little amending will not fetch up the affections from this great deep unto God, no, Thou must be abundant in goodnesse and in the duties of goodnesse,
and a little amending will not fetch up the affections from this great deep unto God, no, Thou must be abundant in Goodness and in the duties of Goodness,
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if thou wouldst have thine affections set upon God; provided alwaies that thy heart be renewed and quickned, otherwise abundance will cloy thee.
if thou Wouldst have thine affections Set upon God; provided always that thy heart be renewed and quickened, otherwise abundance will cloy thee.
cs pns21 vmd2 vhi po21 n2 vvn p-acp np1; vvn av cst po21 n1 vbi vvn cc vvn, av n1 vmb vvi pno21.
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1455
The more thou prayest, the lesse affections thou wilt have:
The more thou Prayest, the less affections thou wilt have:
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the more thou hearest, and the more thou speakest of Religion or of grace, the more formall thou wilt be, thine affections will be lesse set hereupon.
the more thou Hearst, and the more thou Speakest of Religion or of grace, the more formal thou wilt be, thine affections will be less Set hereupon.
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O my brethren, this is a cursed crasis and disposition of soul, to be spiritually cloyed in this manner;
O my brothers, this is a cursed crasis and disposition of soul, to be spiritually cloyed in this manner;
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abound and abound right, else its to small purpose;
abound and abound right, Else its to small purpose;
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if thou abound in good duties, and abound right, this will set their affections upon God.
if thou abound in good duties, and abound right, this will Set their affections upon God.
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Abound in a thing, and be the thing never so bad, it will soon command thine affections.
Abound in a thing, and be the thing never so bad, it will soon command thine affections.
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1461
Let a man be abundant in playing, drinking, or abundant though it be but in the taking of hot waters, I have known some their affections were so to it, that it killed them.
Let a man be abundant in playing, drinking, or abundant though it be but in the taking of hight waters, I have known Some their affections were so to it, that it killed them.
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Beloved, abound then in good duties, this will take off thine affections from the world, and set them on God.
beloved, abound then in good duties, this will take off thine affections from the world, and Set them on God.
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This is the seventh means, to set our affections on God, to be abundant in the duties of holinesse.
This is the seventh means, to Set our affections on God, to be abundant in the duties of holiness.
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The eighth is this, Labour to dive down to the bottom of thine affections: the sweetest is at bottom as we say.
The eighth is this, Labour to dive down to the bottom of thine affections: the Sweetest is At bottom as we say.
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So the affections that are sweetest to the heart are at bottom. And therefore dive down to the bottom and get up the bottom of thine affections, and set them upon God;
So the affections that Are Sweetest to the heart Are At bottom. And Therefore dive down to the bottom and get up the bottom of thine affections, and Set them upon God;
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thine affections are never set upon God, till them at the bottom are set upon God.
thine affections Are never Set upon God, till them At the bottom Are Set upon God.
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A man may set the shallow of his affections upon God, when the bottom is set upon the things of the world.
A man may Set the shallow of his affections upon God, when the bottom is Set upon the things of the world.
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There is many a close hypocrite, he thinks his affections to the world are now dead; but they are not dead;
There is many a close hypocrite, he thinks his affections to the world Are now dead; but they Are not dead;
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the Fox seems often to be dead, to seize the more cunningly on his prey.
the Fox seems often to be dead, to seize the more cunningly on his prey.
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So the affections will seem to be dead to the world, that so they may be the more cunning to feed upon the things of the world;
So the affections will seem to be dead to the world, that so they may be the more cunning to feed upon the things of the world;
np1 dt n2 vmb vvi pc-acp vbi j p-acp dt n1, cst av pns32 vmb vbi dt av-dc j-jn pc-acp vvi p-acp dt n2 pp-f dt n1;
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they seem to be dead, that is, the shallow of them seems so, but the bottom still is alive to the world, that is not set upon God.
they seem to be dead, that is, the shallow of them seems so, but the bottom still is alive to the world, that is not Set upon God.
pns32 vvb pc-acp vbi j, cst vbz, dt j pp-f pno32 vvz av, cc-acp dt n1 av vbz j p-acp dt n1, cst vbz xx vvn p-acp np1.
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Beloved, a man may set the shallow of his affections upon a thing, which the bottom of his affections doth hate.
beloved, a man may Set the shallow of his affections upon a thing, which the bottom of his affections does hate.
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See this in Ammon, his affections were to Thamar, and he loved her. O he would seem to be sick for her.
See this in Ammon, his affections were to Tamar, and he loved her. O he would seem to be sick for her.
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I, the shallow of his affections were to her, but anon, out comes the bottom: when the bottom of his affections once did come out, then he did hate her.
I, the shallow of his affections were to her, but anon, out comes the bottom: when the bottom of his affections once did come out, then he did hate her.
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He hated her worse then he loved her, 2 Sam. 13 15. dive down then to the bottom of thine affections,
He hated her Worse then he loved her, 2 Sam. 13 15. dive down then to the bottom of thine affections,
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and labour with all might to get up the bottom, and set them upon God.
and labour with all might to get up the bottom, and Set them upon God.
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Here's a man, he hath good affections to repentance and amendment, good affections to be godly and have grace;
Here's a man, he hath good affections to Repentance and amendment, good affections to be godly and have grace;
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he reforms much, and he professes much;
he reforms much, and he Professes much;
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you would wonder to see this man a year hence to persecute the Minister, and to oppose Gods people and make a mock of the power of Religion:
you would wonder to see this man a year hence to persecute the Minister, and to oppose God's people and make a mock of the power of Religion:
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but this you may see, if the bottom of his affections be not got up and set upon God.
but this you may see, if the bottom of his affections be not god up and Set upon God.
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Get up the bottom, and set that upon God, or it is nothing.
Get up the bottom, and Set that upon God, or it is nothing.
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There be three means to get up the bottom of thine affections, and set them upon God. First.
There be three means to get up the bottom of thine affections, and Set them upon God. First.
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Be humbled after all thy turning unto God, this will get up the bottom of thine affections to God.Be humbled After all thy turning unto God, this will get up the bottom of thine affections to God.
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A wicked man before he is turned unto God may be humbled;
A wicked man before he is turned unto God may be humbled;
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as Ahab was humbled, and Iudas was humbled, and Pharaoh too, and many other sinners they are humbled before ever they have turned from their sins. as Ahab was humbled, and Iudas was humbled, and Pharaoh too, and many other Sinners they Are humbled before ever they have turned from their Sins.
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When once they have turned from their prophanenesse, and their impieties, then they begin to think well of themselves,
When once they have turned from their profaneness, and their impieties, then they begin to think well of themselves,
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now they are well, think they: indeed before ever they are turned, they may be humbled.
now they Are well, think they: indeed before ever they Are turned, they may be humbled.
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Thus a drunkard and a whoremonger may be humbled, thus a mocker and a prophane person may be humbled, their consciences may pull them by the throat as long as they live in these sins,
Thus a drunkard and a whoremonger may be humbled, thus a mocker and a profane person may be humbled, their Consciences may pull them by the throat as long as they live in these Sins,
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and then their affections are stirred exceedingly: they may weep, and sigh, and groan, and tremble, and be ashamed of their doings;
and then their affections Are stirred exceedingly: they may weep, and sighs, and groan, and tremble, and be ashamed of their doings;
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they may be humbled thus before they are turned:
they may be humbled thus before they Are turned:
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but when they are once turned from these sinnes, then they begin to be quiet and secure, and to hope well, Alas! alas!
but when they Are once turned from these Sins, then they begin to be quiet and secure, and to hope well, Alas! alas!
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the bottom is not up yet.
the bottom is not up yet.
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But if thou wouldst get up the bottom of thine affections, be humbled after all thy turnings to God.
But if thou Wouldst get up the bottom of thine affections, be humbled After all thy turnings to God.
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So it was with good Ephraim: Surely after that I was turned, I repented: and after that I was instructed, I smote upon my thigh, I was ashamed, yea,
So it was with good Ephraim: Surely After that I was turned, I repented: and After that I was instructed, I smote upon my thigh, I was ashamed, yea,
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even confounded, Jer. 31. 19. Ephraim was humbled after that he was turned.even confounded, Jer. 31. 19. Ephraim was humbled After that he was turned.
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It was not before he was turned, but after he was turned, he repented and was humbled.
It was not before he was turned, but After he was turned, he repented and was humbled.
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This got up the very bottom of his affections and all unto God. See how full of affections he was.
This god up the very bottom of his affections and all unto God. See how full of affections he was.
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He smote upon his thigh, he was in a holy rage at his own soul, he blushed, he was ashamed,He smote upon his thigh, he was in a holy rage At his own soul, he blushed, he was ashamed,
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yea, he was even smitten with confusion of face before God.
yea, he was even smitten with confusion of face before God.
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All the bottom of his affections was up, his zeal his sorrow, his shame, and the whole bottom of all came up then, because he was thus humbled.
All the bottom of his affections was up, his zeal his sorrow, his shame, and the Whole bottom of all Come up then, Because he was thus humbled.
av-d dt n1 pp-f po31 n2 vbds a-acp, po31 n1 po31 n1, po31 n1, cc dt j-jn n1 pp-f d vvd a-acp av, c-acp pns31 vbds av vvn.
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Secondly, Keep no close lust, no corruption in secret unmortified:
Secondly, Keep no close lust, no corruption in secret unmortified:
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As this is a means to get up all the bottom of our affections, and set them upon God,
As this is a means to get up all the bottom of our affections, and Set them upon God,
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so it is a sign too whether we do so or no.
so it is a Signen too whither we do so or no.
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For when a man is willing to be searcht, who may be was suspected of stealing,
For when a man is willing to be searched, who may be was suspected of stealing,
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if he be willing to be searcht, to have his pockets, and his house searcht, and his coffers searcht, and all his haunts searcht;
if he be willing to be searched, to have his pockets, and his house searched, and his coffers searched, and all his haunts searched;
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Search me, sayes he, I have it not:
Search me, Says he, I have it not:
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he that is willing thus to be searcht, it is a sign he hath not stoln it.
he that is willing thus to be searched, it is a Signen he hath not stolen it.
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So it was with the Psalmist: for having sayd that his affections were set upon God,
So it was with the Psalmist: for having said that his affections were Set upon God,
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and against them that were against God: he bids God search him, and see if he could finde that it was contrary.
and against them that were against God: he bids God search him, and see if he could find that it was contrary.
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Search me, O God, and know my heart, or as some translations have it, and try the ground or the bottom of my heart, see if there be any way of wickednesse in me, Psal. 139. 23, 24. As if he had said: Search me, Oh God, and know my heart, or as Some Translations have it, and try the ground or the bottom of my heart, see if there be any Way of wickedness in me, Psalm 139. 23, 24. As if he had said:
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If I have any secret corruption that I favour my self in, I confesse the bottom of mine affections is rotten;
If I have any secret corruption that I favour my self in, I confess the bottom of mine affections is rotten;
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but I am willing to be searcht;
but I am willing to be searched;
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Search me, O God, and try the ground, or the bottom of my heart, and see if it be not so as I professe it to be;
Search me, Oh God, and try the ground, or the bottom of my heart, and see if it be not so as I profess it to be;
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I say, as this is a means, so it is a sign too.
I say, as this is a means, so it is a Signen too.
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A means it is to get up the bottom of the affections, and set them upon God.
A means it is to get up the bottom of the affections, and Set them upon God.
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For as long as a man hath any secret lust, any bottom corruption which he favours himself in, he can never set the bottom of his affections upon God.
For as long as a man hath any secret lust, any bottom corruption which he favours himself in, he can never Set the bottom of his affections upon God.
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Thirdly consider, God will shame thee one day, if the bottom be not sound;
Thirdly Consider, God will shame thee one day, if the bottom be not found;
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thou mayest have good affections for the while, and be held for a very good Christian, and a forward Professour:
thou Mayest have good affections for the while, and be held for a very good Christian, and a forward Professor:
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but if thine affections be not solid and sound at the bottom, God will shame thee.
but if thine affections be not solid and found At the bottom, God will shame thee.
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Though the Apple look never so well, yet if it be not sound at the core, at last it will be manifest.
Though the Apple look never so well, yet if it be not found At the core, At last it will be manifest.
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Though the Egge look never so lovely, yet if it be addle within, at last it shall appear.
Though the Egg look never so lovely, yet if it be addle within, At last it shall appear.
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God will unmask thee one day, and make it appear thine affections were never right at the bottom.
God will unmask thee one day, and make it appear thine affections were never right At the bottom.
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This David used as a means to provoke him to get a sound heart at the bottom.
This David used as a means to provoke him to get a found heart At the bottom.
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Let my heart be sound in thy statutes, that I be not ashamed, Psal. 119 80. The affection of shame a man would be loth to be put to,Let my heart be found in thy statutes, that I be not ashamed, Psalm 119 80. The affection of shame a man would be loath to be put to,
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and he knew he should be put to it one time or other, if he were not sound at the bottom:
and he knew he should be put to it one time or other, if he were not found At the bottom:
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And therefore he labours with God, that his heart might be sound in his statutes, he was not content to have good affections that way,
And Therefore he labours with God, that his heart might be found in his statutes, he was not content to have good affections that Way,
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but he labours to have sound and solid affections that might be sound at the bottom.
but he labours to have found and solid affections that might be found At the bottom.
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That I be not ashamed, sayes he, What a shame will it be to see thee a damned Goat at Christs left hand, that now art esteemed a good Christian? If thou beest not right at the bottom, so it will be.
That I be not ashamed, Says he, What a shame will it be to see thee a damned Goat At Christ left hand, that now art esteemed a good Christian? If thou Best not right At the bottom, so it will be.
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Give me leave to tell you one thing that occurred in an experience of mine own. Give me leave to tell you one thing that occurred in an experience of mine own.
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I was once a saying to a Gentleman who was exceedingly affected at the Word,
I was once a saying to a Gentleman who was exceedingly affected At the Word,
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and professed great love to my Ministry, and that he would defend it, and make much of the Word:
and professed great love to my Ministry, and that he would defend it, and make much of the Word:
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O (said I) there be many that yet seem very forward to approve of the Word,
Oh (said I) there be many that yet seem very forward to approve of the Word,
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and to defend it, &c. that when the Word comes to meet with their bosome sins,
and to defend it, etc. that when the Word comes to meet with their bosom Sins,
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and gives them no rest in their consciences, I fear me will set against Minister, and Word, and all ere it be long.
and gives them not rest in their Consciences, I Fear me will Set against Minister, and Word, and all ere it be long.
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O no, God forbid (sayes he) I were unworthy to live, if I should do so:
O no, God forbid (Says he) I were unworthy to live, if I should do so:
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Well, well (said I) I pray God it may not be so as I say:
Well, well (said I) I pray God it may not be so as I say:
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but mark it, and peradventure you shall see it with your eyes.
but mark it, and Peradventure you shall see it with your eyes.
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Within one fortnight, this Gentleman that seemed to be such a friend at my first coming to the Parish, being met with in a Sermon,
Within one fortnight, this Gentleman that seemed to be such a friend At my First coming to the Parish, being met with in a Sermon,
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and feeling his sin (a sin I little imagined he was guilty of) to be reproved and condemned in the Pulpit, he never would be known to me more,
and feeling his since (a since I little imagined he was guilty of) to be reproved and condemned in the Pulpit, he never would be known to me more,
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but opposed me as long as I stayed there:
but opposed me as long as I stayed there:
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he was affected, but his affections were not sound at the bottom, and therefore he came to this shame;
he was affected, but his affections were not found At the bottom, and Therefore he Come to this shame;
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God grant it have humbled him by this time, if now he be alive. It is a good rule in morality, Affectus mendaciter se subjiciunt rationi:
God grant it have humbled him by this time, if now he be alive. It is a good Rule in morality, Affectus mendaciter se subjiciunt Rationi:
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The affections will fain a submission to right reason.
The affections will fain a submission to right reason.
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It is true in Divinity, the affections will seem to submit unto grace, when they do not.
It is true in Divinity, the affections will seem to submit unto grace, when they do not.
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For as long as the bottom is not sound, they cannot be set truly upon God:
For as long as the bottom is not found, they cannot be Set truly upon God:
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they are nothing but flashes, like plushes of water after a showr, that are dried up quickly.
they Are nothing but flashes, like plushes of water After a shower, that Are dried up quickly.
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This is the eighth means to set our affections on God, to get up the bottom of our affections, and set them on God.
This is the eighth means to Set our affections on God, to get up the bottom of our affections, and Set them on God.
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Beloved, these are the means whereby ye may set your affections on God:
beloved, these Are the means whereby you may Set your affections on God:
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now see how nearly it concerns you to use all these means, and to make conscience of this duty:
now see how nearly it concerns you to use all these means, and to make conscience of this duty:
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and this will appear, if ye consider these two things.
and this will appear, if you Consider these two things.
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First, The affections are the bonds of the soul, that is, wicked, whereby it is fast bound unto sin:
First, The affections Are the bonds of the soul, that is, wicked, whereby it is fast bound unto since:
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thou canst never repent nor be saved, as long as thine affections are not turned.
thou Canst never Repent nor be saved, as long as thine affections Are not turned.
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Can a prisoner go that is fast bound in the stocks? Thine earthly and carnal affections fast binde thee in sinne,
Can a prisoner go that is fast bound in the stocks? Thine earthly and carnal affections fast bind thee in sin,
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if these bonds be not broken, thou canst never go to God.
if these bonds be not broken, thou Canst never go to God.
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When Peter saw a carnal affection in Simon Magus the Sorcerer, presently he tels him, I perceive thou art in the gall of bitternesse,
When Peter saw a carnal affection in Simon Magus the Sorcerer, presently he tells him, I perceive thou art in the Gall of bitterness,
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and in the bond of iniquity, Act. 8. 23. He does not say only, in iniquity,and in the bound of iniquity, Act. 8. 23. He does not say only, in iniquity,
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but also in the bond of iniquity: for his carnal affection was a bond, and he was fast bound in his sins.
but also in the bound of iniquity: for his carnal affection was a bound, and he was fast bound in his Sins.
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The Prophet preaches hell and damnation against such men, and such women: for alas!
The Prophet Preaches hell and damnation against such men, and such women: for alas!
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how can they get out, when they are bound and corded to their pleasures, and the things of the world? Wo unto them that draw iniquity with cords of vanity,
how can they get out, when they Are bound and corded to their pleasures, and the things of the world? Woe unto them that draw iniquity with cords of vanity,
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and sin as it were with a cart-rope, Isa. 2. 18. Great carts are drawn by the cart-ropes;and since as it were with a Cart rope, Isaiah 2. 18. Great carts Are drawn by the Cart-ropes;
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so all a mans sins are drawn to him by these cords. Chrysostome expounds these words, both of their sinnes and their woes; they draw both them.
so all a men Sins Are drawn to him by these cords. Chrysostom expounds these words, both of their Sins and their woes; they draw both them.
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The cords of our affections are the hearts tyers to sin, they do even tye the soul unto sin, that it cannot get loose.
The cords of our affections Are the hearts tyers to since, they do even tie the soul unto since, that it cannot get lose.
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Wo is to them, sayes the Lord.
Woe is to them, Says the Lord.
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Be the affections all like unto bonds, and cords, and cart-ropes, to tye the heart to sin? What a woful case are ye in, till your affections are set right!
Be the affections all like unto bonds, and cords, and Cart-ropes, to tie the heart to sin? What a woeful case Are you in, till your affections Are Set right!
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look what ye tie them unto, that do ye draw after you; if you fasten them on the things of this life, them ye draw after you;
look what you tie them unto, that do you draw After you; if you fasten them on the things of this life, them you draw After you;
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if ye fasten them on Grace, and on Christ and his Word, them ye pull after you.
if you fasten them on Grace, and on christ and his Word, them you pull After you.
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Never was Sampson so fast bound with Delilahs withs, as he was with his affections to Delilah, sayes Gregory. Ah poor slavish soul, thou art in the Devils stocks:
Never was Sampson so fast bound with Delilahs withs, as he was with his affections to Delilah, Says Gregory. Ah poor slavish soul, thou art in the Devils stocks:
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as long as thine affections are not fastened aright, thou art heart-bound, and soul-bound, and conscience-bound, thou art fast bound in his cage.
as long as thine affections Are not fastened aright, thou art heart-bound, and soul-bound, and conscience-bound, thou art fast bound in his cage.
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How neerly then concerneth it you all, to get your affections to be set upon? Ye are even the slaves and bond-slaves of hell:
How nearly then concerns it you all, to get your affections to be Set upon? You Are even the slaves and bondslaves of hell:
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and therefore as ever ye desire to flie from the vengeance to come, use all these means with all conscience, that ye may set your affections on God.
and Therefore as ever you desire to fly from the vengeance to come, use all these means with all conscience, that you may Set your affections on God.
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Secondly, Earthly affections are the fore-stallings of the heart, the heart is prepossest already with the things of this life,
Secondly, Earthly affections Are the forestallings of the heart, the heart is prepossessed already with the things of this life,
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and is prejudicate against the things that are above, and therefore there is no hope to perswade you,
and is prejudicate against the things that Are above, and Therefore there is no hope to persuade you,
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as long as your affections are set upon the things of this life.
as long as your affections Are Set upon the things of this life.
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When our Saviour Christ perceived how the Pharisees affections hawkt after credit and honour from men, being prepossest with desire of humane applause, he tels them plainly they could never beleeve,
When our Saviour christ perceived how the Pharisees affections hawkt After credit and honour from men, being prepossessed with desire of humane applause, he tells them plainly they could never believe,
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nor seek the honour of God. Ye cannot beleeve, sayes he:
nor seek the honour of God. You cannot believe, Says he:
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how can ye beleeve which receive honour one of another, and seek not the honour that cometh from God only? Ioh. 5. 44. It is a grievous thing to be prejudicate and prepossest with another good beside God.
how can you believe which receive honour one of Another, and seek not the honour that comes from God only? John 5. 44. It is a grievous thing to be prejudicate and prepossessed with Another good beside God.
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It is a miserable task to be to reason with a prejudicate man, he will not yield, no, by no means will he yield, when once he is prejudicate.
It is a miserable task to be to reason with a prejudicate man, he will not yield, no, by no means will he yield, when once he is prejudicate.
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As long as our affections are set on the world, our hearts are prejudicate:
As long as our affections Are Set on the world, our hearts Are prejudicate:
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and therefore go we about the means prescribed, whereby our affections may be set at rights;
and Therefore go we about the means prescribed, whereby our affections may be Set At rights;
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never till then can we hope to convert you, or to work any good on your souls.
never till then can we hope to convert you, or to work any good on your Souls.
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The VII. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. ARe the affections the motions of the heart, and must we set them on God? this may teach us one lesson by the way;
The VII. Sermon. Colos 3. 2. Set your affections on things that Are above, etc. are the affections the motions of the heart, and must we Set them on God? this may teach us one Lesson by the Way;
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we that are Gods Ministers must take notice from hence how to qualifie our preaching, namely, to stir up the affections of mens hearts.
we that Are God's Ministers must take notice from hence how to qualify our preaching, namely, to stir up the affections of men's hearts.
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Every man sayes Rodolphus Agricola, that hath any learning at all, is able to teach; but concutere affectibus audientem, to shake mens affections, and turn mens hearts;
Every man Says Rudolph Agricola, that hath any learning At all, is able to teach; but concutere affectibus audientem, to shake men's affections, and turn men's hearts;
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he is an extraordinary man that can doe this:
he is an extraordinary man that can do this:
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after this manner was the preaching of our Saviour, he did so move the affections of his hearers, that the Text sayes, they were astonished at his doctrine, Mat. 7. 28. Why so? the Exangelist makes answer in the next verse,
After this manner was the preaching of our Saviour, he did so move the affections of his hearers, that the Text Says, they were astonished At his Doctrine, Mathew 7. 28. Why so? the Exangelist makes answer in the next verse,
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for he taught them as one having authority, and not as the Scribes:
for he taught them as one having Authority, and not as the Scribes:
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that is, non ita frigidus ut Pharisaei, he was not such a frigid and cold Teacher as the Pharisees and Scribes were;
that is, non ita Cold ut Pharisees, he was not such a frigid and cold Teacher as the Pharisees and Scribes were;
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the people sate like immoveable stocks in their seats, when the Scribes were a teaching, they were not moved a jot;
the people sat like immoveable stocks in their seats, when the Scribes were a teaching, they were not moved a jot;
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but our Saviour was a powerful Teacher, he taught them as one having authority, and not as the Scribes:
but our Saviour was a powerful Teacher, he taught them as one having Authority, and not as the Scribes:
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his Sermons were moving and forceable.
his Sermons were moving and forceable.
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Iohn the Baptist wrought strongly on the affections of his Auditors, they could not possibly hold,John the Baptist wrought strongly on the affections of his Auditors, they could not possibly hold,
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but cryed outr•ght, as they heard him.
but cried outr•ght, as they herd him.
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The people askt him, What shall we do? the Publicans cryed out, Master what shall we do? the Souldiers also, whose affections are as hard to be moved as any,
The people asked him, What shall we do? the Publicans cried out, Master what shall we do? the Soldiers also, whose affections Are as hard to be moved as any,
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yet they cried out too, and what shall we do? Luk. 3. 14. This use is plainly grounded on my Text. Gods Ministers ye know are Gods Instruments to bring men to faith and repentance, and reconcile them to God:
yet they cried out too, and what shall we do? Luk. 3. 14. This use is plainly grounded on my Text. God's Ministers you know Are God's Instruments to bring men to faith and Repentance, and reconcile them to God:
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and therefore if this be your duty, to set your affections on God, we must labour to work on your affections to provoke you to doe it.
and Therefore if this be your duty, to Set your affections on God, we must labour to work on your affections to provoke you to do it.
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The reasons of it are these. First, Because the Word is full of affections;
The Reasons of it Are these. First, Because the Word is full of affections;
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full of affections of love to wooe a man to God, full of affections of pity to yern upon men in their misery, full of affections of terrour to terrifie the wicked;
full of affections of love to woo a man to God, full of affections of pity to yern upon men in their misery, full of affections of terror to terrify the wicked;
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and therefore that Minister that preaches not affectionately, preaches but one half of the Word, he preaches but the dead corps of the Truth, as I may call it:
and Therefore that Minister that Preaches not affectionately, Preaches but one half of the Word, he Preaches but the dead corpse of the Truth, as I may call it:
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he does not preach the life and the soul of the truth.
he does not preach the life and the soul of the truth.
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The affections of a speech are the soul of a speech, both make up the whole of the Word.
The affections of a speech Are the soul of a speech, both make up the Whole of the Word.
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Is not my Word like unto fire, and like a hammer that breaketh the rocks in peeces? Ier. 23. 29. If the Word be a fire, he that delivers it coldly, delivers the Word otherwise then it is.
Is not my Word like unto fire, and like a hammer that breaks the Rocks in Pieces? Jeremiah 23. 29. If the Word be a fire, he that delivers it coldly, delivers the Word otherwise then it is.
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Would you not say that a man were ridiculous, who when his neighbours house is on fire, should go and coldly advise the Parish in this manner;
Would you not say that a man were ridiculous, who when his neighbours house is on fire, should go and coldly Advice the Parish in this manner;
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O my dear neighbours, you should do well to look to your houses, lest fire fall upon them,
Oh my dear neighbours, you should do well to look to your houses, lest fire fallen upon them,
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as now of late I understood it hath done;
as now of late I understood it hath done;
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I pray let me perswade you to provide water, otherwise all your goods and mine too will be consumed to ashes:
I pray let me persuade you to provide water, otherwise all your goods and mine too will be consumed to Ashes:
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it is true that this man sayes;
it is true that this man Says;
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but would not men deem him a fool? the truth, is the truth of affection,
but would not men deem him a fool? the truth, is the truth of affection,
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and he leaves out the affection of the truth.
and he leaves out the affection of the truth.
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Nature hath taught us another course in such a case, He would run crying into the street, fire, fire, help, help, for the Lords sake;
Nature hath taught us Another course in such a case, He would run crying into the street, fire, fire, help, help, for the lords sake;
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water, water, in all haste, alas! alas! we are undone, quickly, speedily, run for ladders;
water, water, in all haste, alas! alas! we Are undone, quickly, speedily, run for ladders;
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pull down this rafter here, cut down that beam there, untile the house, what mean you? stir hands, arms, legs, hie thee for water, run thee for iron crooks, crows, hooks, buckets, haste, haste; we are all undone.
pull down this rafter Here, Cut down that beam there, untile the house, what mean you? stir hands, arms, legs, high thee for water, run thee for iron crooks, crows, hooks, buckets, haste, haste; we Are all undone.
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Here now is the affection of the truth:
Here now is the affection of the truth:
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the like must a Minister do, who knowing his people wallow in sin, in the state of hell and damnation,
the like must a Minister do, who knowing his people wallow in since, in the state of hell and damnation,
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as many as go on in their courses, he ought not with filed phrases and mellow-mouthed words,
as many as go on in their courses, he ought not with filed phrases and mellow-mouthed words,
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nor with cold exhortations admonish his hearers, but he must put in the affection of the Word in his Sermons:
nor with cold exhortations admonish his hearers, but he must put in the affection of the Word in his Sermons:
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he must cry fire, fire, the fire of hell is among you, the fire is kindled,
he must cry fire, fire, the fire of hell is among you, the fire is kindled,
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sin is entred into the soul: O the water of tears, tears, repentance, repentance, help your selves for Gods sake:
since is entered into the soul: Oh the water of tears, tears, Repentance, Repentance, help your selves for God's sake:
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the devil stands ready to devour you, death watches unawares to strike you, hell-mouth gapeth to swallow you;
the Devil Stands ready to devour you, death watches unawares to strike you, hell-mouth gapeth to swallow you;
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look about you, stirre your selves and consider, or ye perish in a moment.
look about you, stir your selves and Consider, or you perish in a moment.
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Leave off your ryots, down with your pleasures, away with your vanities, put on Christ quickly, work out your salvation with fear and trembling.
Leave off your riots, down with your pleasures, away with your vanities, put on christ quickly, work out your salvation with Fear and trembling.
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See ye not men die daily before you on a sudden, falling to hell, haste, haste, flatter not your souls, time is uncertain, the danger is too certain, the punishment eternal, damnation is intolerable.
See you not men die daily before you on a sudden, falling to hell, haste, haste, flatter not your Souls, time is uncertain, the danger is too certain, the punishment Eternal, damnation is intolerable.
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Thus must a Minister preach this truth, It is a truth full of affection, the affection must be delivered as well as the body of the truth.
Thus must a Minister preach this truth, It is a truth full of affection, the affection must be Delivered as well as the body of the truth.
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All the imaginations of the thoughts of mans heart are only evil, &c. Gen 6. 5. As this is a truth,
All the Imaginations of the thoughts of men heart Are only evil, etc. Gen 6. 5. As this is a truth,
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so there is a great deal of affection in this truth, the affection of loathing. Do we think when the Lord said it, he said it coldly and nakedly;
so there is a great deal of affection in this truth, the affection of loathing. Do we think when the Lord said it, he said it coldly and nakedly;
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all the imaginations, &c. No, he said it with a great deal of affection, of loathing, &c. O Jerusalem, Jerusalem, &c. O that thou hadst known, &c. As this is a truth,
all the Imaginations, etc. No, he said it with a great deal of affection, of loathing, etc. Oh Jerusalem, Jerusalem, etc. Oh that thou Hadst known, etc. As this is a truth,
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so there is a great deal of affection in this truth, affection of pity.
so there is a great deal of affection in this truth, affection of pity.
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There is a great deal of affection in every threatning, a great deal of affection in every command, a great deal of affection in every promise, in every truth.
There is a great deal of affection in every threatening, a great deal of affection in every command, a great deal of affection in every promise, in every truth.
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Christ does not bid us preach the letters, and syllables, and propositions of his Word, but his Word.
christ does not bid us preach the letters, and syllables, and propositions of his Word, but his Word.
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Now my Word is like fire, sayes God ▪ fire is the stirringest element of all elements,
Now my Word is like fire, Says God ▪ fire is the stirringest element of all elements,
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and therefore if there be any feeling at all in you, the Word is able to stir you,
and Therefore if there be any feeling At all in you, the Word is able to stir you,
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even as if ye had a fire in your bowels.
even as if you had a fire in your bowels.
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Beloved, either we that are Gods Ministers are unskilful to handle the Word, or else ye are senselesse and stupid,
beloved, either we that Are God's Ministers Are unskilful to handle the Word, or Else you Are senseless and stupid,
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if ye do not sit upon hot coals for to hear it: it will make the drunkards heart ake to hear what this Word sayes to him:
if you do not fit upon hight coals for to hear it: it will make the drunkards heart ache to hear what this Word Says to him:
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it will make the worldlings heart ake, and the secure Christians heart ake.
it will make the worldlings heart ache, and the secure Christians heart ache.
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The Word is fire, Did not our hearts burn within us, while he opened to us the Scriptures? Luk. 24. 32. The Word did so inflame their affections, that their hearts burned to hear it.
The Word is fire, Did not our hearts burn within us, while he opened to us the Scriptures? Luk. 24. 32. The Word did so inflame their affections, that their hearts burned to hear it.
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Does not the godly heart burn to hear the sweetnesse of Gods promises? and burn when the Scriptures are opened to direct thee? And so on the other side, does not the Usurers heart burn,
Does not the godly heart burn to hear the sweetness of God's promises? and burn when the Scriptures Are opened to Direct thee? And so on the other side, does not the Usurers heart burn,
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when the Scriptures are opened that rip up his sins? Does not the carnal professors heart burn now and then as he sits,
when the Scriptures Are opened that rip up his Sins? Does not the carnal professors heart burn now and then as he sits,
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when the Scriptures are opened to shew him his rottennesse? there be such scorching texts in the Word;
when the Scriptures Are opened to show him his rottenness? there be such scorching texts in the Word;
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texts of death, texts of judgement, texts of hell and damnation, they may well make a wicked heart burn for to hear them;
texts of death, texts of judgement, texts of hell and damnation, they may well make a wicked heart burn for to hear them;
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and therefore the Word being so full of affection, a Minister that preaches it, must needs be an affectionate preacher,
and Therefore the Word being so full of affection, a Minister that Preaches it, must needs be an affectionate preacher,
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if he be a true preacher, otherwise he doth not preach the whole Word.
if he be a true preacher, otherwise he does not preach the Whole Word.
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Secondly, As the Word is full of affection it self, so it looks that a man should be full of affection that obeys it.
Secondly, As the Word is full of affection it self, so it looks that a man should be full of affection that obeys it.
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God loves no other obedience, but obedience with affection; he loves a cheerful giver.
God loves no other Obedience, but Obedience with affection; he loves a cheerful giver.
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2 Cor. 9. 7. So God loves a cheerful obeyer, a cheerful repenter, a cheerful beleever;
2 Cor. 9. 7. So God loves a cheerful obeyer, a cheerful repenter, a cheerful believer;
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whatever we do in his service, he loves we should do it with affection ▪ Should a Minister preach without any affection, happily he may reason men out of many of their sins,
whatever we do in his service, he loves we should do it with affection ▪ Should a Minister preach without any affection, happily he may reason men out of many of their Sins,
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and prevail with them to take up the duties of religion, but all would be formality, without any affection.
and prevail with them to take up the duties of Religion, but all would be formality, without any affection.
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It is a good saying of Austin, the godly must have affections in obedience, otherwise they are not obedient.
It is a good saying of Austin, the godly must have affections in Obedience, otherwise they Are not obedient.
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There be two things in every Commandment of God. First, The duty commanded to be done, Fear God and keep his Commandments.
There be two things in every Commandment of God. First, The duty commanded to be done, fear God and keep his commandments.
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This is the whole duty, Eccles. 12. 13. That is, there is never a duty that a man hath commanded him,
This is the Whole duty, Eccles. 12. 13. That is, there is never a duty that a man hath commanded him,
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but it is within the compass of the Commandments of God. So that in every Commandment there is a duty.
but it is within the compass of the commandments of God. So that in every Commandment there is a duty.
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Secondly, The strength of affection wherein the Commander commands it, and therefore the Commander commands it,
Secondly, The strength of affection wherein the Commander commands it, and Therefore the Commander commands it,
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and therefore the Commandment is called Gods will. Teach me to do thy will, O God, Psa. 143. 10. It is called Gods pleasure, Blesse the Lord ye Ministers of his that do his pleasure, Psa. 103. 21. It is called Gods desire, Thou desiredst truth in the inward parts, Ps. 51. 6. Because the strength of Gods will and desire,
and Therefore the Commandment is called God's will. Teach me to do thy will, Oh God, Psa. 143. 10. It is called God's pleasure, Bless the Lord you Ministers of his that doe his pleasure, Psa. 103. 21. It is called God's desire, Thou desiredst truth in the inward parts, Ps. 51. 6. Because the strength of God's will and desire,
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and pleasure, and affection lies in it.
and pleasure, and affection lies in it.
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These two things being in every Commandment of God, it follows of necessity, that a man must have his affections in obedience, otherwise he is not obedient.
These two things being in every Commandment of God, it follows of necessity, that a man must have his affections in Obedience, otherwise he is not obedient.
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As God doth not only command me, but also with affection he commands me:
As God does not only command me, but also with affection he commands me:
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so I must not only do the thing he commands, but with all affection I must do it,
so I must not only do the thing he commands, but with all affection I must do it,
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or else I never obey him.
or Else I never obey him.
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Virtuti immitte furorem, sayes Homer, Adde affections to thy vertue, Vertue is no vertue without the affections, prayer is no prayer without thine affections be in it, repentance is no repentance without thine affections be in it.Virtuti immitte furorem, Says Homer, Add affections to thy virtue, Virtue is no virtue without the affections, prayer is no prayer without thine affections be in it, Repentance is no Repentance without thine affections be in it.
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Whatsoever duty thou dost, if thou dost it not with all thine affections, it is abomination to God:
Whatsoever duty thou dost, if thou dost it not with all thine affections, it is abomination to God:
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and therefore the Minister that preaches must stir up affections:
and Therefore the Minister that Preaches must stir up affections:
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if he do not stir up affections, the religion he begets in the hearts of his hearers, is likely to be little better then wretched formality.
if he do not stir up affections, the Religion he begets in the hearts of his hearers, is likely to be little better then wretched formality.
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Thirdly, As the Word is full of affection it self, and requires affection in them that obey it, so men are very dull in affection to embrace it;
Thirdly, As the Word is full of affection it self, and requires affection in them that obey it, so men Are very dull in affection to embrace it;
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they are dull of hearing, Heb. 5. 11. They have dull ears, and dull hearts, and dull affections:
they Are dull of hearing, Hebrew 5. 11. They have dull ears, and dull hearts, and dull affections:
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tell them they shall perish because they doe not repent; they will be damned because they will not obey:
tell them they shall perish Because they do not Repent; they will be damned Because they will not obey:
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they shall be saved that will; they are like Gallio, they care for none of these things;
they shall be saved that will; they Are like Gallio, they care for none of these things;
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and therefore now we that are Ministers, must strive to make them •are whether they will or no.
and Therefore now we that Are Ministers, must strive to make them •are whither they will or no.
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Cry aloud, sayes God, spare not, lift up thy voice like a Trumpet, shew my people their transgressions, Isa. 58. 1. Do not only say a Sermon to them,Cry aloud, Says God, spare not, lift up thy voice like a Trumpet, show my people their transgressions, Isaiah 58. 1. Do not only say a Sermon to them,
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but cry it: nor only so, but cry aloud, they are deaf: spare not, thou wilt never stir them if thou sparest.
but cry it: nor only so, but cry aloud, they Are deaf: spare not, thou wilt never stir them if thou sparest.
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Spare not, spare neither rich nor poor, neither great nor small, lift up thy voice like a Trumpet, that is, preach so, that if it be possible, thou mayst move their affections.
Spare not, spare neither rich nor poor, neither great nor small, lift up thy voice like a Trumpet, that is, preach so, that if it be possible, thou Mayest move their affections.
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It is a similitude taken from the Trumpet in battel, though the Souldier be faint-hearted, it will stir him up with affection to fight.
It is a similitude taken from the Trumpet in battle, though the Soldier be fainthearted, it will stir him up with affection to fight.
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Great Alexander was so stirred up at the trumpetting of one Antigenida an admirable trumpetter, that all his couragious affections were up,
Great Alexander was so stirred up At the trumpeting of one Antigenida an admirable trumpeter, that all his courageous affections were up,
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and his fingers did itch to be fighting.
and his fingers did itch to be fighting.
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So lift up thy voice like a Trumpet, stirre them up, if by any means thou canst.
So lift up thy voice like a Trumpet, stir them up, if by any means thou Canst.
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O they are very dull and senselesse, and hard to be affected, and therefore we must study how to work on their affections.
O they Are very dull and senseless, and hard to be affected, and Therefore we must study how to work on their affections.
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If ye ask me how must the Minister stir up affections? I answer.
If you ask me how must the Minister stir up affections? I answer.
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First, Negatively, not with the enticing words of mans wisedom, 1 Cor. 2. 4. Some men indeed out of these words do gather, that S. Paul condemned all eloquence and affectionate preaching.
First, Negatively, not with the enticing words of men Wisdom, 1 Cor. 2. 4. some men indeed out of these words do gather, that S. Paul condemned all eloquence and affectionate preaching.
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But this cannot be, that he should condemn that which he most shewed himself, most of all the Apostles of Christ.
But this cannot be, that he should condemn that which he most showed himself, most of all the Apostles of christ.
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He was such an eloquent golden mouthed man, that the Lycaonians thought he had been another Mercury, he was such a sweet speaker, Act. 14. 12. He was such an affectionate Orator, that he made Agrippa 's bowels even earn to be a Christian, and Felix to tremble.
He was such an eloquent golden mouthed man, that the Lycaonians Thought he had been Another Mercury, he was such a sweet speaker, Act. 14. 12. He was such an affectionate Orator, that he made Agrippa is bowels even earn to be a Christian, and Felix to tremble.
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S. Austin conceived him to be gifted with such an admirable power this way of Almighty God, that it was one of his three wishes,
S. Austin conceived him to be gifted with such an admirable power this Way of Almighty God, that it was one of his three wishes,
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if he might have it for wishing; namely, to hear S. Paul to preach in a Pulpit;
if he might have it for wishing; namely, to hear S. Paul to preach in a Pulpit;
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and therefore he does not condemn all affectionate and eloquent preaching;
and Therefore he does not condemn all affectionate and eloquent preaching;
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but he condemns that flattering kinde of affected Rhetorick, whereby men that preached themselves, tickled mens ears,
but he condemns that flattering kind of affected Rhetoric, whereby men that preached themselves, tickled men's ears,
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and delighted them with luscious phrases of Oratory;
and delighted them with luscious phrases of Oratory;
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handling such points as might please the phantasies of their hearts, rather then to convince them of their sins:
handling such points as might please the fantasies of their hearts, rather then to convince them of their Sins:
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thinking it too precise, too base to preach of mens damnable estate and condition in sin, the curse of the Law that all men are under till they be new creatures in Christ;
thinking it too precise, too base to preach of men's damnable estate and condition in since, the curse of the Law that all men Are under till they be new creatures in christ;
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the taking up of Christs Crosse:
the taking up of Christ Cross:
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to be hated, and mocked, and persecuted of all men, for Christs sake and his Gospel.
to be hated, and mocked, and persecuted of all men, for Christ sake and his Gospel.
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These points, they either thought to be too rustick, and burly, and austere, or they sugred them over with their comments,
These points, they either Thought to be too rustic, and burly, and austere, or they sugared them over with their comments,
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and tickled the people with more velvet-like passages of mercy.
and tickled the people with more velvet-like passages of mercy.
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I say, this kinde of eloquence, and this kinde of preaching, with the enticing words of mans wisedom, does the Apostle condemn,
I say, this kind of eloquence, and this kind of preaching, with the enticing words of men Wisdom, does the Apostle condemn,
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and therefore I doe not mean this.
and Therefore I do not mean this.
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How then must a Minister stirre up affections? I answer, he must stir up affections five waies.
How then must a Minister stir up affections? I answer, he must stir up affections five ways.
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First, By preaching to the life, As a Painter then paints a man well, when he paints him to the life;
First, By preaching to the life, As a Painter then paints a man well, when he paints him to the life;
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he paints it so to the life, as if it were a living man indeed So then does a Preacher preach affectionately,
he paints it so to the life, as if it were a living man indeed So then does a Preacher preach affectionately,
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when he preaches to the life;
when he Preaches to the life;
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when he preaches of hell, he preaches to the life, as if hell were before mens eyes;
when he Preaches of hell, he Preaches to the life, as if hell were before men's eyes;
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when he preaches of heaven, as if the people did see it with their eyes as it were.
when he Preaches of heaven, as if the people did see it with their eyes as it were.
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As King Iames said of a good preacher in this Kingdom; this Preacher, saies he, preaches as if death were at my back:
As King James said of a good preacher in this Kingdom; this Preacher, Says he, Preaches as if death were At my back:
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so a good Preacher preaches to the wicked, as if vengeance were at their backs, as if hell were at their backs;
so a good Preacher Preaches to the wicked, as if vengeance were At their backs, as if hell were At their backs;
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he preaches to the godly as if Christ were at their backs, and heaven at their backs.
he Preaches to the godly as if christ were At their backs, and heaven At their backs.
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If this kinde of preaching will not work on mens affections, their affections are bewitcht, O foolish Galatians, who hath bewitcht you, that ye should not obey the truth,
If this kind of preaching will not work on men's affections, their affections Are bewitched, Oh foolish Galatians, who hath bewitched you, that you should not obey the truth,
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before whose eyes Iesus Christ hath been evidently set forth, crucified among you? Gal. 3. 1. Paul among them had preached Christ to the life;before whose eyes Iesus christ hath been evidently Set forth, Crucified among you? Gal. 3. 1. Paul among them had preached christ to the life;
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so evidently, and so plainly, had he preached Christ crucified, as if they had seen him crucified before their eyes.
so evidently, and so plainly, had he preached christ Crucified, as if they had seen him Crucified before their eyes.
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Certainly thought he, these peoples affections are bewitched, that are no better wrought on.
Certainly Thought he, these peoples affections Are bewitched, that Are no better wrought on.
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1705
When Galba would perswade the Spaniards against Nero for his cruelty, he set out so visibly his cruelty, that they might even see it with their eyes.
When Galba would persuade the Spanish against Nero for his cruelty, he Set out so visibly his cruelty, that they might even see it with their eyes.
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Lycurgus so expressed the difference of good education and of bad, that the people might even see it with their eyes.Lycurgus so expressed the difference of good education and of bad, that the people might even see it with their eyes.
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Not as though preachers should do as they did, or as some that I have read of, have done;
Not as though Preachers should do as they did, or as Some that I have read of, have done;
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1708
who brought a dead skull into the pulpit, that the people might see death even with their eyes.
who brought a dead skull into the pulpit, that the people might see death even with their eyes.
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We have no such warrant in Scripture; but they must do it with the lively teaching of the truth.
We have no such warrant in Scripture; but they must do it with the lively teaching of the truth.
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And therefore the Apostle sayes, that true preaching is in the demonstration of the spirit, 1 Cor. 2. 4. When the truth is demonstrated with evidence.
And Therefore the Apostle Says, that true preaching is in the demonstration of the Spirit, 1 Cor. 2. 4. When the truth is demonstrated with evidence.
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Secondly, By being full of affections himself: Affection in the speaker is likely to beget affection in the hearer.
Secondly, By being full of affections himself: Affection in the speaker is likely to beget affection in the hearer.
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1712
It cannot be otherwise, saies Cicero. Cicero being an excellent spokesman, whenever he pleaded before the people of Rome, to beget any affections in them, he would be sure to put on those affections himself.
It cannot be otherwise, Says Cicero. Cicero being an excellent spokesman, whenever he pleaded before the people of Room, to beget any affections in them, he would be sure to put on those affections himself.
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If he would move them to grief, he would be full of affection of grief.
If he would move them to grief, he would be full of affection of grief.
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When to pity he would be full of affections of pity, when to anger, his countenance would be ful of anger.
When to pity he would be full of affections of pity, when to anger, his countenance would be full of anger.
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1715
The highest point of moving the affections in another, is to be endued with those affections thy self, sayes Quintilian. It is an old maxime in Oratory,
The highest point of moving the affections in Another, is to be endued with those affections thy self, Says Quintilian. It is an old maxim in Oratory,
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1716
and in all moving of the affections of others, Pectus est quod facit disertos. It is a mans own breast that makes him to be affectionate and eloquent.
and in all moving of the affections of Others, Pectus est quod facit disertos. It is a men own breast that makes him to be affectionate and eloquent.
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If a mans own breast be piteous, and full of compassion and bowels, that man is an e•oquent perswader to pity.
If a men own breast be piteous, and full of compassion and bowels, that man is an e•oquent persuader to pity.
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If a mans own breast be loving, and kinde, and full of affections, that man is an eloquent speaker to move love:
If a men own breast be loving, and kind, and full of affections, that man is an eloquent speaker to move love:
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1719
Si vis me flere, dolendum primum ipse tibi, If thou wouldest have me weep, weep thy self first.Si vis me flere, dolendum primum ipse tibi, If thou Wouldst have me weep, weep thy self First.
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1720
What mean you to weep and break my heart, sayes the Apostle, Act. 21. 13. it burst his very heart to see others stand weeping about him.
What mean you to weep and break my heart, Says the Apostle, Act. 21. 13. it burst his very heart to see Others stand weeping about him.
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1721
There be many clamorous Preachers, sayes Calvin, who declaim against the sins of the people,
There be many clamorous Preachers, Says calvin, who declaim against the Sins of the people,
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1722
and thunder against the iniquities of their Parish, and make as though they had a great deal of zeal, that never move a jot;
and thunder against the iniquities of their Parish, and make as though they had a great deal of zeal, that never move a jot;
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1723
the affections of the people are not stirred up a whit;
the affections of the people Are not stirred up a whit;
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1724
because the people see plainly, through all their actings and vehement enforcements, that such Ministers are not affected themselves,
Because the people see plainly, through all their actings and vehement enforcements, that such Ministers Are not affected themselves,
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1725
but only exercise their sides and their throat, as if they would act it on a stage.
but only exercise their sides and their throat, as if they would act it on a stage.
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1726
But O, sayes he, labour to mourn for their sins in thine heart, before thou labour to move them.
But Oh, Says he, labour to mourn for their Sins in thine heart, before thou labour to move them.
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1727
Be thou more affected thy self, then thou undertakest to affect them.
Be thou more affected thy self, then thou undertakest to affect them.
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1728
S. Paul did so move the affections of Dionysius and Damaris, and others at Athens, that the Text sayes, they clave to S, Paul. Certain men clave to him, and beleeved, Act. 17. 34. He preached so movingly, that their affections did even cleave to him as he preached.
S. Paul did so move the affections of Dionysius and Damaris, and Others At Athens, that the Text Says, they clave to S, Paul. Certain men clave to him, and believed, Act. 17. 34. He preached so movingly, that their affections did even cleave to him as he preached.
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1729
How came it about that he stirred up affections in them? look into the 16. verse,
How Come it about that he stirred up affections in them? look into the 16. verse,
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1730
and there you shall see he was greatly affected himself.
and there you shall see he was greatly affected himself.
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1731
His spirit was stirred in him, sayes S. Luke, when he saw the city wholly given to idolatry.
His Spirit was stirred in him, Says S. Lycia, when he saw the City wholly given to idolatry.
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1732
He could not have stirred up affections in them, if he had not been filled with affections himself.
He could not have stirred up affections in them, if he had not been filled with affections himself.
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1733
O beloved, our hearts are grievously straightned, and our souls are wofully stopt, that we are not more affected our selves at your miseries then we be:
O Beloved, our hearts Are grievously straightened, and our Souls Are woefully stopped, that we Are not more affected our selves At your misery's then we be:
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1734
would it not fetch tears from our eyes, and groans from our bowels, to see how desperately ye are hardned,
would it not fetch tears from our eyes, and groans from our bowels, to see how desperately you Are hardened,
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1735
but that we are too little affected our selves? you know the damned abuses in your Parish, the cursed sins that reign in your houses,
but that we Are too little affected our selves? you know the damned Abuses in your Parish, the cursed Sins that Reign in your houses,
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1736
and the stupid security ye are in, yet nothing can move you.
and the stupid security you Are in, yet nothing can move you.
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1737
Your consciences cannot be ignorant ye are carnal, and are not yet Saints, nor born again many of you;
Your Consciences cannot be ignorant you Are carnal, and Are not yet Saints, nor born again many of you;
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1738
your consciences can tell you ye are Saints, or else ye are hell-hounds, and if ye die as ye are, ye have no evidence for heaven,
your Consciences can tell you you Are Saints, or Else you Are hellhounds, and if you die as you Are, you have no evidence for heaven,
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1739
but ye may be damned ere long for all that ye know.
but you may be damned ere long for all that you know.
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1740
Ye can hear this every time ye to Church, and yet no reformation, no shew of humiliation, no shew of grace nor repentance nor any thing, NONLATINALPHABET;
You can hear this every time you to Church, and yet no Reformation, no show of humiliation, no show of grace nor Repentance nor any thing,;
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1741
what weeping Simonides can weep sufficiently for these things? Paul knowing some abuses among the Corinthians, that many of them were like to be damned for ever, out of much affliction and anguish of heart, sayes he, I wrote unto you with many tears, 2 Cor. 3. 4. penè quot syllabas, tot lacrymas, as Haymo speaks, that is, he shed as many tears as he wrote syllables, he could hardly write for wetting the paper with tears which he wrote on.
what weeping Simonides can weep sufficiently for these things? Paul knowing Some Abuses among the Corinthians, that many of them were like to be damned for ever, out of much affliction and anguish of heart, Says he, I wrote unto you with many tears, 2 Cor. 3. 4. penè quot syllabas, tot lacrymas, as Haymo speaks, that is, he shed as many tears as he wrote syllables, he could hardly write for wetting the paper with tears which he wrote on.
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1742
O that we who are Gods Ministers could be so affected! the Lord lay it not to our charge that we are not:
O that we who Are God's Ministers could be so affected! the Lord lay it not to our charge that we Are not:
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1743
but O that our heads were water, and our eyes were a fonntain of tears, that we might weep day and night for these things. but O that our Heads were water, and our eyes were a fonntain of tears, that we might weep day and night for these things.
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1744
Ye think your souls are safe, alas! we know they are desperate.
You think your Souls Are safe, alas! we know they Are desperate.
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1745
We know that your drunkennesse will damn you, and your swearing and lying and company-keeping will undoe you.
We know that your Drunkenness will damn you, and your swearing and lying and Company-keeping will undo you.
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1746
We know your pride and your hardnesse of heart are symptomes and infallible marks of such as are yet no better then reprobates.
We know your pride and your hardness of heart Are symptoms and infallible marks of such as Are yet no better then Reprobates.
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1747
Ye hope your crying God mercies will help you, we know they cannot.
You hope your crying God Mercies will help you, we know they cannot.
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1748
Ye hope that Gods mercies will relieve, we know they will not, unlesse ye be new creatures.
the hope that God's Mercies will relieve, we know they will not, unless you be new creatures.
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1749
Ye trust God will not be so strict as we say, we know he will.
the trust God will not be so strict as we say, we know he will.
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1750
Ye imagine ye are not led by the devil, though ye sin thus and thus, we know ye be,
You imagine you Are not led by the Devil, though you sin thus and thus, we know you be,
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1751
and the devil the God of this world rules in your mindes and your consciences.
and the Devil the God of this world rules in your minds and your Consciences.
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1752
Neither are ye able, unless ye be Atheists and devils incarnate, to deny God to be God,
Neither Are you able, unless you be Atheists and Devils incarnate, to deny God to be God,
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1753
and his Scripture to be Scripture, ye are not able to deny it. O that we would sigh, and sob, and groan in our pulpits.
and his Scripture to be Scripture, you Are not able to deny it. O that we would sighs, and sob, and groan in our pulpits.
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1754
O that we could even wet our cushions with tears, and yearn over your souls as we preach;
O that we could even wet our cushions with tears, and yearn over your Souls as we preach;
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1755
I beseech you consider, will you never beleeve nor be affected till ye feel it? Lord, when thy hand is lifted up they will not see,
I beseech you Consider, will you never believe nor be affected till you feel it? Lord, when thy hand is lifted up they will not see,
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1756
but they shall see and be ashamed, and the fire shall devour them, Isa. 26. 11, I protest unto you, I could finde in my heart to fall down on my knees to every one of you all, were it profitable to beseech, you to consider this,but they shall see and be ashamed, and the fire shall devour them, Isaiah 26. 11, I protest unto you, I could find in my heart to fallen down on my knees to every one of you all, were it profitable to beseech, you to Consider this,
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1757
now Gods hand is lifted up, and he cals to you and ye will not hear, he shews you your sins,
now God's hand is lifted up, and he calls to you and you will not hear, he shows you your Sins,
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1758
and ye will not see, you shall see, sayes he, and be ashamed, and the fire of hell shall devour you.
and you will not see, you shall see, Says he, and be ashamed, and the fire of hell shall devour you.
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1759
Take heed ye see not too late.
Take heed you see not too late.
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1760
O that ye had known at least in this thy day, before they be hid from thine eyes.
O that you had known At least in this thy day, before they be hid from thine eyes.
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1761
God will hide his grace from thine eyes, and his spirit from thy heart, if nothing can move thee.
God will hide his grace from thine eyes, and his Spirit from thy heart, if nothing can move thee.
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1762
I pray God affect our hearts with these things, that we who are your Ministers may be more touched our selves.
I pray God affect our hearts with these things, that we who Are your Ministers may be more touched our selves.
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1763
This is the second means whereby we might move you, if we were affected our selves.
This is the second means whereby we might move you, if we were affected our selves.
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1764
Thirdly, By being godly our selves.
Thirdly, By being godly our selves.
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1765
As we must be affected our selves, so if ever we mean to stir up affections in the heart, we must be godly our selves.
As we must be affected our selves, so if ever we mean to stir up affections in the heart, we must be godly our selves.
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1766
Aristotle requires this in an Orator, that he be a good man, NONLATINALPHABET, the good manners and the life of the speaker have the greatest power to perswade the affections.Aristotle requires this in an Orator, that he be a good man,, the good manners and the life of the speaker have the greatest power to persuade the affections.
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1767
Hence is that usual saying of the vulgar.
Hence is that usual saying of the Vulgar.
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1768
He that preaches well, and lives ill, puls that down with one hand which he built with the other:
He that Preaches well, and lives ill, puls that down with one hand which he built with the other:
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1769
Nay commonly a man loaths a good saying out of a foul mouth.
Nay commonly a man Loathes a good saying out of a foul Mouth.
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1770
Let a drunken Minister exhort to sobriety, for the most part the people do loath it.
Let a drunken Minister exhort to sobriety, for the most part the people do loath it.
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1771
Let an adulterous or covetous Minister exhort to be godly and religious, for the most part they abhorre it.
Let an adulterous or covetous Minister exhort to be godly and religious, for the most part they abhor it.
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1772
Let a loose Minister preach of strictnesse of life and conversation, and zeal and purity, Solomon sayes it is like a lame mans legs,
Let a lose Minister preach of strictness of life and Conversation, and zeal and purity, Solomon Says it is like a lame men legs,
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1773
when one is shorter then the other, Prov. 26. 7. that is an ill sight: A wicked Minister can never stir up the affections of the people aright.
when one is shorter then the other, Curae 26. 7. that is an ill sighed: A wicked Minister can never stir up the affections of the people aright.
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1774
Gregory Nazianzen would have a Minister NONLATINALPHABET Either not preach at all, or preach by a good and godly life. Gregory Nazianzen would have a Minister Either not preach At all, or preach by a good and godly life.
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1775
Otherwise the people will have little affection to hear him:
Otherwise the people will have little affection to hear him:
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1776
nay, which is lamentable, it is usual in the world, not only to set their affections against a wicked Ministers preaching,
nay, which is lamentable, it is usual in the world, not only to Set their affections against a wicked Ministers preaching,
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1777
but also to loath the very ordinance it self:
but also to loath the very Ordinance it self:
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1778
when Eli his sons were wicked, and sons of Belial, the Text sayes, the people loathed Gods offerings.
when Eli his Sons were wicked, and Sons of Belial, the Text Says, the people loathed God's offerings.
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1779
The sinne of the young men was very great before the Lord, for men abhorred the offering of the Lord, 1 Sam. 2. 17. At the best, the people,
The sin of the young men was very great before the Lord, for men abhorred the offering of the Lord, 1 Sam. 2. 17. At the best, the people,
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1780
though never so greedy otherwise for to hear, yet if the Minister do not as he saies, they have smal affection to hear him:
though never so greedy otherwise for to hear, yet if the Minister do not as he Says, they have small affection to hear him:
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1781
Christ knew this by his Disciples, who were willing to hear him whensoever he preached,
christ knew this by his Disciples, who were willing to hear him whensoever he preached,
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but he knew they had little affection to hear a Sermon of the Pharisees, who said and did not,
but he knew they had little affection to hear a Sermon of the Pharisees, who said and did not,
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1783
And therefore he was fain to command them not to be offended at that, but to hear them.
And Therefore he was fain to command them not to be offended At that, but to hear them.
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1784
It was not then in vain, that the Apostle exhorts Titus to look to his own life.
It was not then in vain, that the Apostle exhorts Titus to look to his own life.
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1785
In all things shew thy self a pattern, sayes he, a patern of good works. In all things show thy self a pattern, Says he, a pattern of good works.
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1786
For if the Minister that preaches be not a good pattern to his people, his Sermons will not be so able to stir up affections in their hearts.
For if the Minister that Preaches be not a good pattern to his people, his Sermons will not be so able to stir up affections in their hearts.
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1787
Pasce verbo, pasce exemplo, sayes Gregory: we must feed them by doctrine, and feed by our example: Paske verbo, Paske exemplo, Says Gregory: we must feed them by Doctrine, and feed by our Exampl:
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1788
this is the way to stir up affections in our hearers.
this is the Way to stir up affections in our hearers.
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It is true, the people ought to be stirred up by the Word, in whose mouth soever it be,
It is true, the people ought to be stirred up by the Word, in whose Mouth soever it be,
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1790
and it is their fault that they be not, but yet it will never be so:
and it is their fault that they be not, but yet it will never be so:
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1791
the Ministers contrary life in any particular, as it is cursed of God, so likewise it is a scandalous thing unto others,
the Ministers contrary life in any particular, as it is cursed of God, so likewise it is a scandalous thing unto Others,
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1792
and an infinite occasion of offence, and takes off the edge of the Word. Yea, commonly it does more hurt then all the preaching can do good.
and an infinite occasion of offence, and Takes off the edge of the Word. Yea, commonly it does more hurt then all the preaching can do good.
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1793
For thus men will argue, If it be necessary to live as he sayes, then why does not he live so himself? He hath more learning then I, and the like:
For thus men will argue, If it be necessary to live as he Says, then why does not he live so himself? He hath more learning then I, and the like:
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1794
nay, they call the Word into question, and hoodwink their souls with presumptuous pretences. Thus millions of souls are gone to hell with their Minister for company:
nay, they call the Word into question, and hoodwink their Souls with presumptuous pretences. Thus millions of Souls Are gone to hell with their Minister for company:
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1795
Malus Minister est nisus Diaboli, It is a true saying of a Father, An evil Minister is the devils Gos-Hawk or Sparrow-Hawk.Malus Minister est nisus Diaboli, It is a true saying of a Father, an evil Minister is the Devils Gos-Hawk or Sparrow-Hawk.
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1796
He goes a birding for hell.
He Goes a birding for hell.
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But why speak I of these things among you whom it concerneth not? Yea, it concerns you much every way.
But why speak I of these things among you whom it concerns not? Yea, it concerns you much every Way.
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1798
For as it is a curse to a Parish that a Minister is wicked, so is the Parish tied as ever they love their own souls, to pray unto God that he would sanctifie their Minister more and more, that the Word may runne and be glorified,
For as it is a curse to a Parish that a Minister is wicked, so is the Parish tied as ever they love their own Souls, to pray unto God that he would sanctify their Minister more and more, that the Word may run and be glorified,
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for the life of the Minister hath a great hand in moving the affections. The holiest Ministers move most.
for the life of the Minister hath a great hand in moving the affections. The Holiest Ministers move most.
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1800
Fourthly, By the due carriage of their voices, when the Minister is affected himself:
Fourthly, By the due carriage of their voices, when the Minister is affected himself:
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1801
I do not say it is alwaies so, for some have not the same command of themselves through accidental reasons:
I do not say it is always so, for Some have not the same command of themselves through accidental Reasons:
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1802
but commonly when the Minister is affected himself, the inward affections of his own breast dispose the voice into some gracious manner of expressing the same.
but commonly when the Minister is affected himself, the inward affections of his own breast dispose the voice into Some gracious manner of expressing the same.
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1803
As Paul that was full of grief and sorrow for the peoples sinnes, he for the most part preached with a weeping voice, Many walk, sayes he, of whom I have told you often,
As Paul that was full of grief and sorrow for the peoples Sins, he for the most part preached with a weeping voice, Many walk, Says he, of whom I have told you often,
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1804
and now again tell I you even weeping, they are enemies of the Crosse of Christ, whose end is destruction, &c. Phil. 3. 18, 19. and truly if we consider the iniquities of the times,and now again tell I you even weeping, they Are enemies of the Cross of christ, whose end is destruction, etc. Philip 3. 18, 19. and truly if we Consider the iniquities of the times,
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and the sinnes of most men, how lamentable their conditions be, no other affection better suits then this.
and the Sins of most men, how lamentable their conditions be, no other affection better suits then this.
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1806
Loquere flebiliter, sayes Bucolcerus to a preather, speak mournfully, and sorrowfully, the very voice it self will somewhat mollifie the affections of the people.Speak flebiliter, Says Bucer to a preather, speak mournfully, and sorrowfully, the very voice it self will somewhat mollify the affections of the people.
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1807
Certainly it is an ordinance of God, and very moving, to speak according to the point in hand.
Certainly it is an Ordinance of God, and very moving, to speak according to the point in hand.
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1808
To speak compassionately in points of pity, to speak rejoycingly in points of comfort, to speak most terribly in points of terror.
To speak compassionately in points of pity, to speak rejoicingly in points of Comfort, to speak most terribly in points of terror.
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1809
As Cato advised that souldiers should terrifie their enemies with terrible voices.
As Cato advised that Soldiers should terrify their enemies with terrible voices.
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1810
Neither is it amiss, that when the Minister threatens the judgements of God against rebellious sinners, he should compose his voice accordingly.
Neither is it amiss, that when the Minister threatens the Judgments of God against rebellious Sinners, he should compose his voice accordingly.
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1811
I know not what hidden occult influence the voice hath into the affections, saith S. Augustine, but a great influence it hath.
I know not what hidden occult influence the voice hath into the affections, Says S. Augustine, but a great influence it hath.
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1812
When a Minister goes dreamingly on, the people sit carelesly and regard it not, and let him say never so good matter, they heed it not;
When a Minister Goes dreamingly on, the people fit carelessly and regard it not, and let him say never so good matter, they heed it not;
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1813
let him threaten, or comfort, or command, or reprove, they respect all alike, for they see no difference in the Minister, I know the people should not do thus,
let him threaten, or Comfort, or command, or reprove, they respect all alike, for they see no difference in the Minister, I know the people should not do thus,
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1814
but such is the corruption of men, thus they will doe;
but such is the corruption of men, thus they will do;
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1815
now God hath given many of his messengers more wakening voices, as petty instruments to provoke mens affections somewhat the more.
now God hath given many of his messengers more wakening voices, as Petty Instruments to provoke men's affections somewhat the more.
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1816
And truly we are bound to make conscience thereof, that our very voice may be a comment upon our matter;
And truly we Are bound to make conscience thereof, that our very voice may be a comment upon our matter;
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1817
'twas a pretty story of Demosthenes, when one told him that he was beaten and misused exceedingly by such a companion.
'twas a pretty story of Demosthenes, when one told him that he was beaten and misused exceedingly by such a Companion.
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1818
It seems he told it so by rote as we say, shewing no affection at all in his telling:
It seems he told it so by rote as we say, showing no affection At all in his telling:
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1819
Why? sayes Demosthenes: hath he beaten thee? I do not beleeve he hath beaten hee. No? sayes the man:
Why? Says Demosthenes: hath he beaten thee? I do not believe he hath beaten he. No? Says the man:
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1820
he was much troubled to hear him deny it, and so he spake eagerly and in a chafe, I am sure he beat me,
he was much troubled to hear him deny it, and so he spoke eagerly and in a chafe, I am sure he beatrice me,
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1821
thus he did, and thus he did, and do you not call this beating? now I beleeve, sayes Demosthenes, I beleeve now he hath beaten thee indeed,
thus he did, and thus he did, and do you not call this beating? now I believe, Says Demosthenes, I believe now he hath beaten thee indeed,
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1822
now I hear the voice of a man that was beaten.
now I hear the voice of a man that was beaten.
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So if we should dreamingly utter our voice, and reprove our hearers, they scarce beleeve they are reproved,
So if we should dreamingly utter our voice, and reprove our hearers, they scarce believe they Are reproved,
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1824
because they do not hear the voice of a reprover. Let us deliver uses of terror to them, they hardly beleeve any terrour in it,
Because they do not hear the voice of a reprover. Let us deliver uses of terror to them, they hardly believe any terror in it,
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1825
because they do not hear the voice of terrour.
Because they do not hear the voice of terror.
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But when the Minister is affected aright, and his affections direct the carriage of the voice along, the voice it self does more significantly expresse the matter;
But when the Minister is affected aright, and his affections Direct the carriage of the voice along, the voice it self does more significantly express the matter;
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1827
and this no question is very moving.
and this no question is very moving.
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1828
But then let me tell you, if this be it ye look for, and if ye can be carping at a Minister for the want of this, what the Lord accounts of you.
But then let me tell you, if this be it you look for, and if you can be carping At a Minister for the want of this, what the Lord accounts of you.
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1829
He sets it as a brand upon the wicked Jews that they were affected with the Prophet Ezekiels pleasant voice,
He sets it as a brand upon the wicked jews that they were affected with the Prophet Ezekiels pleasant voice,
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when they were affected with little else, Ez. 33 32. even a rare and a worthy Moses may be defective in this case,
when they were affected with little Else, Ezra 33 32. even a rare and a worthy Moses may be defective in this case,
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1831
and wo is the people that findeth fault.
and woe is the people that finds fault.
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1832
But however, be the voice of a godly Minister never so mean, yet there will be ever some hidden grace in it, whereby more or lesse, it appears unto the consciences of them that have ears to hear.
But however, be the voice of a godly Minister never so mean, yet there will be ever Some hidden grace in it, whereby more or less, it appears unto the Consciences of them that have ears to hear.
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This is the fourth thing whereby a Minister may stir up affections, by the due carriage of his voice.
This is the fourth thing whereby a Minister may stir up affections, by the due carriage of his voice.
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1834
Fifthly, I might adde by a decent action. For my part, I have little reason to name it,
Fifthly, I might add by a decent actium. For my part, I have little reason to name it,
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1835
but verily, it is a blessing of Christ to them that have it, for they have a great advantage over the affections of their hearers.
but verily, it is a blessing of christ to them that have it, for they have a great advantage over the affections of their hearers.
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Cicero sayes, some were esteemed viri diserti, eloquent and moving men, but for want of action they could not put their gifts in practise, habiti sunt infantes, they were esteemed infants in this profession, sayes he.Cicero Says, Some were esteemed viri diserti, eloquent and moving men, but for want of actium they could not put their Gifts in practice, habiti sunt Infants, they were esteemed Infants in this profession, Says he.
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Action we see is much employed in the preaching of the Prophets and the holy men of God.
Actium we see is much employed in the preaching of the prophets and the holy men of God.
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1838
Ezechiel was commanded to stamp with the feet, Isaiah commanded to go naked, Ieremy commanded to put a yoke on his neck.Ezechiel was commanded to stamp with the feet, Isaiah commanded to go naked, Ieremy commanded to put a yoke on his neck.
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Iohn Baptist was tota vox, he was all-voice;John Baptist was tota vox, he was all-voice;
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the voice of a cryer in the wildernesse, Mat. 3. 3. his eyes spake, and his face spake, his hands spake,the voice of a crier in the Wilderness, Mathew 3. 3. his eyes spoke, and his face spoke, his hands spoke,
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1841
and his body spake, yea, his life, and dyet, and all spake, he was all-voice. The Prophets streched forth their hands to the people in fulnesse of affection.
and his body spoke, yea, his life, and diet, and all spoke, he was all-voice. The prophets stretched forth their hands to the people in fullness of affection.
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I have spread forth my hands all the day unto a rebellious people, Isa. 65. 2. S. Paul set his eyes upon Elymas the sorcerer, Act. 13. 9. O full of subtlety, and all mischief, thou childe of the devil, thou enemy of all righteousnesse, wilt thou not cease to pervert the right waies of the Lord? the Lords hand is upon thee, I have spread forth my hands all the day unto a rebellious people, Isaiah 65. 2. S. Paul Set his eyes upon Elymas the sorcerer, Act. 13. 9. Oh full of subtlety, and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? the lords hand is upon thee,
pns11 vhb vvn av po11 n2 d dt n1 p-acp dt j n1, np1 crd crd np1 np1 vvd po31 n2 p-acp np1 dt n1, n1 crd crd uh j pp-f n1, cc d n1, pns21 n1 pp-f dt n1, pns21 n1 pp-f d n1, vm2 pns21 xx vvi pc-acp vvi dt j-jn n2 pp-f dt n1? dt n2 n1 vbz p-acp pno21,
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1843
and thou shalt be blinde, &c. It is counted a grand sin in old Eli, that he did not frown on his sonnes, 1 Sam. 3. 13. why does the Text express Elies not severely threatning his sons, by this action of frowning? but only because they that do severely threaten, do use to frown,and thou shalt be blind, etc. It is counted a grand since in old Eli, that he did not frown on his Sons, 1 Sam. 3. 13. why does the Text express Ely's not severely threatening his Sons, by this actium of frowning? but only Because they that do severely threaten, do use to frown,
cc pns21 vm2 vbi j, av pn31 vbz vvn dt j n1 p-acp j np1, cst pns31 vdd xx vvi p-acp po31 n2, crd np1 crd crd uh-crq vdz dt n1 vvb vvz xx av-j vvg po31 n2, p-acp d n1 pp-f vvg? cc-acp av-j c-acp pns32 cst vdb av-j vvi, vdb vvi pc-acp vvi,
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1844
Thus ye see how that Gods Ministers have used action to move affections.
Thus you see how that God's Ministers have used actium to move affections.
av pn22 vvb c-crq d ng1 n2 vhb vvn n1 pc-acp vvi n2.
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1845
The VIII. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. MUst our affections be set upon God? then this reproves them, who set their affections on the earth.
The VIII. Sermon. Colos 3. 2. Set your affections on things that Are above, etc. MUst our affections be Set upon God? then this reproves them, who Set their affections on the earth.
dt np1. n1. np1 crd crd j-vvn po22 n2 p-acp n2 cst vbr a-acp, av crd po12 n2 vbb vvn p-acp np1? av d vvz pno32, r-crq vvd po32 n2 p-acp dt n1.
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1846
The matter is reduceable to four heads. The first is the multiplicity of the affections, they are very many in number.
The matter is reduceable to four Heads. The First is the Multiplicity of the affections, they Are very many in number.
dt n1 vbz j p-acp crd n2. dt ord vbz dt n1 pp-f dt n2, pns32 vbr av d p-acp n1.
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1847
The second is, the NONLATINALPHABET, or the Checker-wise order of the affections.
The second is, the, or the Checkerwise order of the affections.
dt ord vbz, dt, cc dt j n1 pp-f dt n2.
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1848
As they are many, so they are complicated and platted one within another, that look what they are set on, they knit the heart to it.
As they Are many, so they Are complicated and plaited one within Another, that look what they Are Set on, they knit the heart to it.
p-acp pns32 vbr d, av pns32 vbr vvn cc vvn pi p-acp n-jn, cst vvb r-crq pns32 vbr vvn a-acp, pns32 vvb dt n1 p-acp pn31.
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1849
The third is, the degree the affections are in, in regard of other acts of the soul.
The third is, the degree the affections Are in, in regard of other acts of the soul.
dt ord vbz, dt n1 dt n2 vbr p-acp, p-acp n1 pp-f j-jn n2 pp-f dt n1.
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1850
The fourth is, the extremity of the affections, which is zeal.
The fourth is, the extremity of the affections, which is zeal.
dt ord vbz, dt n1 pp-f dt n2, r-crq vbz n1.
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1851
From all these four heads I will shew you the wofull aggravation of this sin, not to set our affections on God.
From all these four Heads I will show you the woeful aggravation of this since, not to Set our affections on God.
p-acp d d crd n2 pns11 vmb vvi pn22 dt j n1 pp-f d n1, xx pc-acp vvi po12 n2 p-acp np1.
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1852
First, From the multitude and multiplicity of the affections:
First, From the multitude and Multiplicity of the affections:
ord, p-acp dt n1 cc n1 pp-f dt n2:
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1853
a man cannot set his affections upon earth, but he must set them all upon earth:
a man cannot Set his affections upon earth, but he must Set them all upon earth:
dt n1 vmbx vvi po31 n2 p-acp n1, cc-acp pns31 vmb vvi pno32 d p-acp n1:
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1854
the affections they all go together, and are many. Not only four, as Boethius doth count them:
the affections they all go together, and Are many. Not only four, as Boethius does count them:
dt n2 pns32 d vvb av, cc vbr d. xx av-j crd, c-acp np1 vdz vvi pno32:
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1855
nor only five, as Galen does reckon them: nor only eleven, as Aristotle does number them:
nor only five, as Galen does reckon them: nor only eleven, as Aristotle does number them:
ccx j crd, c-acp np1 vdz vvi pno32: ccx j crd, c-acp np1 vdz vvi pno32:
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1856
nor only twenty, as Cardan does sum them;
nor only twenty, as Cardan does sum them;
ccx j crd, c-acp jp vdz vvi pno32;
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1857
but they are like a swarm of Bees, as Laelius Peregrinus does compare them for multitude.
but they Are like a swarm of Bees, as Laelius Peregrinus does compare them for multitude.
cc-acp pns32 vbr av-j dt n1 pp-f n2, c-acp np1 np1 vdz vvi pno32 p-acp n1.
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1858
Plato sayes they are innumerable, without question they are many.Plato Says they Are innumerable, without question they Are many.
np1 vvz pns32 vbr j, p-acp n1 pns32 vbr d.
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1859
Now, what a wofull aggravation is this of this sin, to set thine affections on the earth!
Now, what a woeful aggravation is this of this since, to Set thine affections on the earth!
av, q-crq dt j n1 vbz d pp-f d n1, pc-acp vvi po21 n2 p-acp dt n1!
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1860
Thou settest all thine affections thereon, if thou settest one thou settest all; for they all go together.
Thou settest all thine affections thereon, if thou settest one thou settest all; for they all go together.
pns21 vv2 d po21 n2 av, cs pns21 vv2 pi pns21 vv2 d; c-acp pns32 d vvb av.
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1861
Like the Angels that sinned, they all fell together, So when the affections fell off from God, they all fell together.
Like the Angels that sinned, they all fell together, So when the affections fell off from God, they all fell together.
j dt n2 cst vvd, pns32 d vvd av, av c-crq dt n2 vvd a-acp p-acp np1, pns32 d vvd av.
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1862
Like the two eyes of the body, they both look one way; like the two ears, one doth not hear one sound, and another another.
Like the two eyes of the body, they both look one Way; like the two ears, one does not hear one found, and Another Another.
j dt crd n2 pp-f dt n1, pns32 d vvb crd n1; av-j dt crd n2, pi vdz xx vvi crd n1, cc j-jn n-jn.
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1863
If thou lovest those things that are carnal, it is certain thy desires are all carnal, thy joys,
If thou Lovest those things that Are carnal, it is certain thy Desires Are all carnal, thy Joys,
cs pns21 vv2 d n2 cst vbr j, pn31 vbz j po21 n2 vbr d j, po21 n2,
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1864
and delights, and thy hopes are all carnal, thy fears, and thy griefs, and thy sorrows are all carnall;
and delights, and thy hope's Are all carnal, thy fears, and thy griefs, and thy sorrows Are all carnal;
cc n2, cc po21 n2 vbr d j, po21 n2, cc po21 n2, cc po21 n2 vbr d j;
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1865
if one of them be set on the things here on earth, all are: were there but one affection that way, it were the lesse;
if one of them be Set on the things Here on earth, all Are: were there but one affection that Way, it were the less;
cs pi pp-f pno32 vbi vvn p-acp dt n2 av p-acp n1, d vbr: vbdr a-acp cc-acp crd n1 cst n1, pn31 vbdr dt av-dc;
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1866
but if thine affections be set upon these things, not one, nor two, nor ten, but numberlesse multitudes, whole swarms of affections are all earthly.
but if thine affections be Set upon these things, not one, nor two, nor ten, but numberless Multitudes, Whole swarms of affections Are all earthly.
cc-acp cs po21 n2 vbb vvn p-acp d n2, xx pi, ccx crd, ccx crd, cc-acp j n2, j-jn n2 pp-f n2 vbr d j.
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1867
Thou art altogether brutish and foolish, Ier. 10. 8. That is, thine affections are altogether brutish and beastly, altogether filthy or stinking,
Thou art altogether brutish and foolish, Jeremiah 10. 8. That is, thine affections Are altogether brutish and beastly, altogether filthy or stinking,
pns21 vb2r av j cc j, np1 crd crd cst vbz, po21 n2 vbr av j cc j, av j cc j-vvg,
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1868
for so the word signifies, Psal. 14. 3. That is thine affections are altogether stinking and noysome affections.
for so the word signifies, Psalm 14. 3. That is thine affections Are altogether stinking and noisome affections.
c-acp av dt n1 vvz, np1 crd crd cst vbz po21 n2 vbr av vvg cc j n2.
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1869
I proved before, that when the affections are carnal, they all like so many devils do bewitch thee.
I proved before, that when the affections Are carnal, they all like so many Devils do bewitch thee.
pns11 vvd a-acp, cst c-crq dt n2 vbr j, pns32 d av-j av d n2 vdb vvi pno21.
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1870
O foolish Galatians, who hath bewitched you? It is grievous enough to be plagued with one devil, He must needs run whom the devil drives:Oh foolish Galatians, who hath bewitched you? It is grievous enough to be plagued with one Devil, He must needs run whom the Devil drives:
uh j np1, r-crq vhz vvn pn22? pn31 vbz j av-d pc-acp vbi vvn p-acp crd n1, pns31 vmb av vvi r-crq dt n1 vvz:
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1871
one devil will drive thee fast enough to hell. One affection if it were single, will hurry thee fast enough to hell, what then are the whole legions of affections? they are like the legion of devils that entred into the Swine, the herd ran violently down a steep place into the sea, Luk 8. •3.
one Devil will drive thee fast enough to hell. One affection if it were single, will hurry thee fast enough to hell, what then Are the Whole legions of affections? they Are like the legion of Devils that entered into the Swine, the heard ran violently down a steep place into the sea, Luk 8. •3.
pi n1 vmb vvi pno21 av-j av-d p-acp n1. crd n1 cs pn31 vbdr j, vmb vvi pno21 av-j av-d p-acp n1, r-crq av vbr dt j-jn n2 pp-f n2? pns32 vbr av-j dt n1 pp-f n2 cst vvd p-acp dt n1, dt n1 vvd av-j p-acp dt j n1 p-acp dt n1, np1 crd n1.
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1872
They ran with all violence to be drowned, when a legion of devils did drive them.
They ran with all violence to be drowned, when a legion of Devils did drive them.
pns32 vvd p-acp d n1 pc-acp vbi vvn, c-crq dt n1 pp-f n2 vdd vvi pno32.
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1873
So thou must needs run with all violence down into the lake, when a legion of affections,
So thou must needs run with all violence down into the lake, when a legion of affections,
np1 pns21 vmb av vvi p-acp d n1 a-acp p-acp dt n1, c-crq dt n1 pp-f n2,
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1874
like a legion of devils doth hurry thee, S• acuique Deus fit d•ra cupido, sayes the Poet.
like a legion of Devils does hurry thee, S• acuique Deus fit d•ra Cupido, Says the Poet.
av-j dt n1 pp-f n2 vdz vvi pno21, np1 fw-la fw-la j fw-la fw-la, vvz dt n1.
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1875
The very heathen man saw this, that every mans evil affection was his devil, and therefore the whole legion of affections are a legion of devils.
The very heathen man saw this, that every men evil affection was his Devil, and Therefore the Whole legion of affections Are a legion of Devils.
dt j j-jn n1 vvd d, cst d ng1 j-jn n1 vbds po31 n1, cc av dt j-jn n1 pp-f n2 vbr dt n1 pp-f n2.
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1876
Do ye not see how ye are tost up and down all the day long, tanquam pila diaboli, as the devils tennis-bals, as Odo speaks:
Do you not see how you Are tossed up and down all the day long, tanquam Pila Diaboli, as the Devils tennis-bals, as Odo speaks:
vdb pn22 xx vvi c-crq pn22 vbr vvn a-acp cc a-acp d dt n1 av-j, fw-la fw-la fw-la, p-acp dt n2 n2, c-acp np1 vvz:
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1877
from worldly delights unto wordly desires, from desires unto fears, from fears unto melancholies, from melancholies to angers and vexations, from them again unto carnal comforts? these are all like a legion of devils that hurry thee up and down till thou art hurried to hell, &c. If thine affections be carnal, they are a legion of devils to drive thee.
from worldly delights unto wordly Desires, from Desires unto fears, from fears unto Melancholies, from Melancholies to anger's and vexations, from them again unto carnal comforts? these Are all like a legion of Devils that hurry thee up and down till thou art hurried to hell, etc. If thine affections be carnal, they Are a legion of Devils to drive thee.
p-acp j n2 p-acp j n2, p-acp n2 p-acp n2, p-acp n2 p-acp n2-jn, p-acp n2-jn p-acp n2 cc n2, p-acp pno32 av p-acp j n2? d vbr d av-j dt n1 pp-f n2 cst vvb pno21 a-acp cc a-acp c-acp pns21 vb2r vvd p-acp n1, av cs po21 n2 vbb j, pns32 vbr dt n1 pp-f n2 pc-acp vvi pno21.
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1878
It is a merry devil that makes thee so greedy of pleasure and of mirth; a surly devil, that makes thee so cholerick and touchy;
It is a merry Devil that makes thee so greedy of pleasure and of mirth; a surly Devil, that makes thee so choleric and touchy;
pn31 vbz dt j n1 cst vvz pno21 av j pp-f n1 cc pp-f n1; dt j n1, cst vvz pno21 av j cc j;
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1879
a giddy devil, that makes thee so fearful and timorous; an unclean devil, that makes thee so desirous of drinking and company-keeping.
a giddy Devil, that makes thee so fearful and timorous; an unclean Devil, that makes thee so desirous of drinking and Company-keeping.
dt j n1, cst vvz pno21 av j cc j; dt j n1, cst vvz pno21 av j pp-f vvg cc j.
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1880
Anger and wrath is a devil;
Anger and wrath is a Devil;
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1881
Let not the soul go down upon thy wrath, neither give place to the devil, Eph. 4. 26, 27. That is, do not give way to thy wrath,Let not the soul go down upon thy wrath, neither give place to the Devil, Ephesians 4. 26, 27. That is, do not give Way to thy wrath,
vvb xx dt n1 vvb a-acp p-acp po21 n1, av-dx vvb n1 p-acp dt n1, np1 crd crd, crd cst vbz, vdb xx vvi n1 p-acp po21 n1,
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1882
when thou givest way to thy earthly desires, thou givest way to the devil.
when thou givest Way to thy earthly Desires, thou givest Way to the Devil.
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1883
When thou givest way to thine earthly delights, and thy sorrow, and thy melancholy, thou givest way to the devil.
When thou givest Way to thine earthly delights, and thy sorrow, and thy melancholy, thou givest Way to the Devil.
c-crq pns21 vv2 n1 p-acp po21 j n2, cc po21 n1, cc po21 j-jn, pns21 vv2 n1 p-acp dt n1.
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1884
Look how many earthly affections thou hast that thou givest the way to, so many devils are in thee.
Look how many earthly affections thou hast that thou givest the Way to, so many Devils Are in thee.
n1 c-crq d j n2 pns21 vh2 d pns21 vv2 dt n1 p-acp, av d n2 vbr p-acp pno21.
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1885
Dost thou think thou art a childe of God, when thy conscience tels thee, that such and such earthly affections have way in thy heart? alas! thou hast a devil.
Dost thou think thou art a child of God, when thy conscience tells thee, that such and such earthly affections have Way in thy heart? alas! thou hast a Devil.
vd2 pns21 vvi pns21 vb2r dt n1 pp-f np1, c-crq po21 n1 vvz pno21, cst d cc d j n2 vhb n1 p-acp po21 n1? uh! pns21 vh2 dt n1.
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1886
Be sober, for your adversary the devil, 1 Pet. 5. 8. mark, every giddy affection is a devil, our adversary the devil comes with it.
Be Sobrium, for your adversary the Devil, 1 Pet. 5. 8. mark, every giddy affection is a Devil, our adversary the Devil comes with it.
vbb j, p-acp po22 n1 dt n1, crd np1 crd crd n1, d j n1 vbz dt n1, po12 n1 dt n1 vvz p-acp pn31.
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1887
Yea, so many earthly affections, so many devils, and wilt thou set thine affections upon things that are earthly? if thou dost, thou hast a legion of devils within, This is the first head, the multitude and the multiplicity of the affections, the affections are many.
Yea, so many earthly affections, so many Devils, and wilt thou Set thine affections upon things that Are earthly? if thou dost, thou hast a legion of Devils within, This is the First head, the multitude and the Multiplicity of the affections, the affections Are many.
uh, av d j n2, av d n2, cc vm2 pns21 vvi po21 n2 p-acp n2 cst vbr j? cs pns21 vd2, pns21 vh2 dt n1 pp-f n2 a-acp, d vbz dt ord n1, dt n1 cc dt n1 pp-f dt n2, dt n2 vbr d.
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1888
The second head is taken from the NONLATINALPHABET, or the checkerwise order of the affections. As the affections are many, so look where they are set, there they are platted, and woven, and hampered together.
The second head is taken from the, or the checkerwise order of the affections. As the affections Are many, so look where they Are Set, there they Are plaited, and woven, and hampered together.
dt ord n1 vbz vvn p-acp dt, cc dt av n1 pp-f dt n2. p-acp dt n2 vbr d, av vvb c-crq pns32 vbr vvn, a-acp pns32 vbr vvn, cc vvn, cc vvn av.
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1889
God that first created man upright and good, he gave him affections so to twist and hamper his heart upon good, that it might be the harder to loosen it.
God that First created man upright and good, he gave him affections so to twist and hamper his heart upon good, that it might be the harder to loosen it.
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1890
He gave him the affection of love to embrace good.
He gave him the affection of love to embrace good.
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1891
If the good were wanting, he gave him the affection of desire, to hunger after it.
If the good were wanting, he gave him the affection of desire, to hunger After it.
cs dt j vbdr vvg, pns31 vvd pno31 dt n1 pp-f n1, p-acp n1 p-acp pn31.
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1892
If the good were possible to get, he gave him the affection of hope to expect it:
If the good were possible to get, he gave him the affection of hope to expect it:
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1893
if the good were once gotten, he gave him the affection of joy to delight in it.
if the good were once got, he gave him the affection of joy to delight in it.
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1894
If there were any danger to lose it, he gave him the affection of fear to be afraid of it.
If there were any danger to loose it, he gave him the affection of Fear to be afraid of it.
cs pc-acp vbdr d n1 pc-acp vvi pn31, pns31 vvd pno31 dt n1 pp-f n1 pc-acp vbi j pp-f pn31.
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1895
If the good were once lost indeed, he gave him the affection of grief and of sorrow to lament it.
If the good were once lost indeed, he gave him the affection of grief and of sorrow to lament it.
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1896
If he should meet with any thing that would hinder him in the prosecution of good, he gave him the affection of hatred to oppose it, &c. Thus God embroydered the affections,
If he should meet with any thing that would hinder him in the prosecution of good, he gave him the affection of hatred to oppose it, etc. Thus God embroidered the affections,
cs pns31 vmd vvi p-acp d n1 cst vmd vvi pno31 p-acp dt n1 pp-f j, pns31 vvd pno31 dt n1 pp-f n1 pc-acp vvi pn31, av av np1 vvn dt n2,
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1897
and wove them together, that still mans heart might be knit by the affections to good and to God.
and wove them together, that still men heart might be knit by the affections to good and to God.
cc vvd pno32 av, cst av ng1 n1 vmd vbi vvn p-acp dt n2 p-acp j cc p-acp np1.
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1898
And wilt thou now set thine affections on the things of this life? thou little thinkest how thou twistest and hamperest thy soul about these things, thine affections will make thee live and die a carnal wretch.
And wilt thou now Set thine affections on the things of this life? thou little Thinkest how thou twistest and hamperest thy soul about these things, thine affections will make thee live and die a carnal wretch.
cc vm2 pns21 av vvi po21 n2 p-acp dt n2 pp-f d n1? pns21 j vv2 c-crq pns21 vv2 cc vv2 po21 n1 p-acp d n2, po21 n2 vmb vvi pno21 vvi cc vvi dt j n1.
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1899
Had not Erasistratus cured Antiochus of his carnal affection, it had cost him his life, for he was sick of it unto death. Had not Erasistratus cured Antiochus of his carnal affection, it had cost him his life, for he was sick of it unto death.
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Page 108
1900
Galen sayes, he met with many sick patients, if he had not cured their affections, he had never recovered them.Galen Says, he met with many sick patients, if he had not cured their affections, he had never recovered them.
np1 vvz, pns31 vvd p-acp d j n2, cs pns31 vhd xx vvn po32 n2, pns31 vhd av-x vvn pno32.
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Page 108
1901
The affections hamper the soul unto death.
The affections hamper the soul unto death.
dt n2 vvi dt n1 p-acp n1.
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Page 108
1902
So if thou set thine affections on the things here on earth, they will so hamper thy heart, that unlesse thine affections be cured, thy soul is desperately incurable;
So if thou Set thine affections on the things Here on earth, they will so hamper thy heart, that unless thine affections be cured, thy soul is desperately incurable;
av cs pns21 vvb po21 n2 p-acp dt n2 av p-acp n1, pns32 vmb av vvi po21 n1, cst cs po21 n2 vbb vvn, po21 n1 vbz av-j j;
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Page 108
1903
they entangle thy soul, thou canst not get free. And therefore S. Peter cals falling into earthly affections, he cals it, entangling.
they entangle thy soul, thou Canst not get free. And Therefore S. Peter calls falling into earthly affections, he calls it, entangling.
pns32 vvi po21 n1, pns21 vm2 xx vvi j. cc av n1 np1 vvz vvg p-acp j n2, pns31 vvz pn31, vvg.
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Page 108
1904
If after they have escaped the pollutions of the flesh they are again entangled, 2 Pet. 2. 20. That is,
If After they have escaped the pollutions of the Flesh they Are again entangled, 2 Pet. 2. 20. That is,
cs a-acp pns32 vhb vvn dt n2 pp-f dt n1 pns32 vbr av vvn, crd np1 crd crd cst vbz,
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1905
if after they have once gotten out, they fall in again;
if After they have once got out, they fallen in again;
cs a-acp pns32 vhb a-acp vvn av, pns32 vvb p-acp av;
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1906
because they cannot fall in again, but their lusts and affections will not entangle them again.
Because they cannot fallen in again, but their Lustiest and affections will not entangle them again.
c-acp pns32 vmbx vvi p-acp av, cc-acp po32 n2 cc n2 vmb xx vvi pno32 av.
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Page 108
1907
Be not entangled again with the yoke of bondage, Gal. 5. 1. Paul knew if the Galatians were addicted to the Ceremonies of the Law, they would affect them more then the Commandments of Christ.
Be not entangled again with the yoke of bondage, Gal. 5. 1. Paul knew if the Galatians were addicted to the Ceremonies of the Law, they would affect them more then the commandments of christ.
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Page 108
1908
And therefore he gives them advice no further to use them, because their hearts would be intangled if they did;
And Therefore he gives them Advice no further to use them, Because their hearts would be entangled if they did;
cc av pns31 vvz pno32 n1 av-dx av-jc pc-acp vvi pno32, c-acp po32 n2 vmd vbi vvn cs pns32 vdd;
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Page 109
1909
No man that warreth, intangleth himself with the affairs of this life, 2 Tim. 2. 4. A souldier had not need to have a new married wife,
No man that Warreth, intangleth himself with the affairs of this life, 2 Tim. 2. 4. A soldier had not need to have a new married wife,
dx n1 cst vvz, vvz px31 p-acp dt n2 pp-f d n1, crd np1 crd crd dt n1 vhd xx n1 pc-acp vhi dt j j-vvn n1,
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Page 109
1910
or a new-born childe, or a new-purchased ground, a new-planted vineyard, a new suit at Law in the Chancery: Alas!
or a newborn child, or a new-purchased ground, a new-planted vineyard, a new suit At Law in the Chancery: Alas!
cc dt j n1, cc dt j n1, dt j n1, dt j n1 p-acp n1 p-acp dt n1: uh!
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Page 109
1911
then his affections would be a gadding, when he should be fighting ▪ O my wife at home,
then his affections would be a gadding, when he should be fighting ▪ Oh my wife At home,
cs po31 n2 vmd vbi dt vvg, c-crq pns31 vmd vbi j-vvg ▪ uh po11 n1 p-acp n1-an,
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1912
and O my childe at home, and I would I might taste of my vineyard at home,
and Oh my child At home, and I would I might taste of my vineyard At home,
cc uh po11 n1 p-acp n1-an, cc pns11 vmd pns11 vmd vvi pp-f po11 n1 p-acp n1-an,
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Page 109
1913
and O that I could follow my cause in the Court, this were to intangle him in war, he could not fight valiantly.
and Oh that I could follow my cause in the Court, this were to entangle him in war, he could not fight valiantly.
cc uh cst pns11 vmd vvi po11 n1 p-acp dt n1, d vbdr pc-acp vvi pno31 p-acp n1, pns31 vmd xx vvi av-j.
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Page 109
1914
Thus the affections do intangle a man.
Thus the affections do entangle a man.
av dt n2 vdb vvi dt n1.
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Page 109
1915
So if thine affections be earthy, they will entangle thee, thou canst not be free for the seeking of heaven, or of Christ;
So if thine affections be earthy, they will entangle thee, thou Canst not be free for the seeking of heaven, or of christ;
av cs po21 n2 vbb j, pns32 vmb vvi pno21, pns21 vm2 xx vbi j p-acp dt n-vvg pp-f n1, cc pp-f np1;
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Page 109
1916
thine affections are so complicated and hampered, thou canst be in no place, in no estate nor condition,
thine affections Are so complicated and hampered, thou Canst be in no place, in no estate nor condition,
po21 n2 vbr av vvn cc vvn, pns21 vm2 vbi p-acp dx n1, p-acp dx n1 ccx n1,
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Page 109
1917
but some affections or other will entangle thee. Thou lovest thy land and thy living, and thy things in the world;
but Some affections or other will entangle thee. Thou Lovest thy land and thy living, and thy things in the world;
cc-acp d n2 cc j-jn vmb vvi pno21. pns21 vv2 po21 n1 cc po21 j-vvg, cc po21 n2 p-acp dt n1;
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Page 109
1918
O how are thine affections intangled, what case soever thou art in? thine affections lie checker-wise and will have thee.
Oh how Are thine affections entangled, what case soever thou art in? thine affections lie checkerwise and will have thee.
uh q-crq vbr po21 n2 vvn, r-crq n1 av pns21 vb2r p-acp? po21 n2 vvb j cc vmb vhi pno21.
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Page 109
1919
If thou beest rich, the affections of pleasure or delight, or security, there they will have thee.
If thou Best rich, the affections of pleasure or delight, or security, there they will have thee.
cs pns21 vb2s j, dt n2 pp-f n1 cc n1, cc n1, a-acp pns32 vmb vhi pno21.
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Page 109
1920
If thou beest poor, the affections of desire and discontent;
If thou Best poor, the affections of desire and discontent;
cs pns21 vb2s j, dt n2 pp-f n1 cc n-jn;
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Page 109
1921
this thou desirest, and that thou wouldest fain have, there thy wishings, and wouldings and carkings will have thee.
this thou Desirest, and that thou Wouldst fain have, there thy wishings, and wouldings and carkings will have thee.
d pns21 vv2, cc cst pns21 vmd2 av-j vhi, a-acp po21 n2-vvg, cc n2 cc n2-vvg vmb vhi pno21.
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Page 109
1922
If thou beest crossed, or troubled, or afflicted, the affections of grief and of sorrow, and of melancholy, these there will have thee.
If thou Best crossed, or troubled, or afflicted, the affections of grief and of sorrow, and of melancholy, these there will have thee.
cs pns21 vb2s vvn, cc vvn, cc vvn, dt n2 pp-f n1 cc pp-f n1, cc pp-f j-jn, d a-acp vmb vhi pno21.
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Page 109
1923
If thou beest injured, abused, or provoked, which fals out very often, the affections of anger and revenge, these then will have thee.
If thou Best injured, abused, or provoked, which falls out very often, the affections of anger and revenge, these then will have thee.
cs pns21 vb2s vvn, vvn, cc vvn, r-crq vvz av av av, dt n2 pp-f n1 cc n1, d av vmb vhi pno21.
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Page 109
1924
If thou beest in danger of sicknesse or distresse, or losse of this or that, the affections of fear and the like, they lie in ambush to catch thee.
If thou Best in danger of sickness or distress, or loss of this or that, the affections of Fear and the like, they lie in ambush to catch thee.
cs pns21 vb2s p-acp n1 pp-f n1 cc n1, cc n1 pp-f d cc d, dt n2 pp-f n1 cc dt j, pns32 vvb p-acp n1 pc-acp vvi pno21.
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Page 109
1925
If thou comest to the Word, and there thou art told thou art a damned man as long as thou livest as thou dost, the affections of vain hopings and trustings, they lie in scout for to take thee:
If thou Comest to the Word, and there thou art told thou art a damned man as long as thou Livest as thou dost, the affections of vain hopings and trustings, they lie in scout for to take thee:
cs pns21 vv2 p-acp dt n1, cc a-acp pns21 vb2r vvn pns21 vb2r dt j-vvn n1 c-acp av-j c-acp pns21 vv2 p-acp pns21 vd2, dt n2 pp-f j n2-vvg cc n2-vvg, pns32 vvb p-acp n1 c-acp pc-acp vvi pno21:
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Page 109
1926
thus thou art intangled when thine affections are earthy, in what case soever thou art in, they intangle thee.
thus thou art entangled when thine affections Are earthy, in what case soever thou art in, they entangle thee.
av pns21 vb2r vvn c-crq po21 n2 vbr j, p-acp r-crq n1 av pns21 vb2r p-acp, pns32 vvi pno21.
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Page 110
1927
Sometimes thou art merry and jocond for a pang, anon thou art melancholy and sad for a fit.
Sometime thou art merry and jocund for a pang, anon thou art melancholy and sad for a fit.
av pns21 vb2r j cc j p-acp dt n1, av pns21 vb2r j-jn cc j p-acp dt j.
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Page 110
1928
Sometimes thou art angry with a servant, or a childe, or a wife, or a neighbour, anon thou art pleased.
Sometime thou art angry with a servant, or a child, or a wife, or a neighbour, anon thou art pleased.
av pns21 vb2r j p-acp dt n1, cc dt n1, cc dt n1, cc dt n1, av pns21 vb2r vvn.
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1929
Sometime a danger comes, and fears thee, anon it is gone, and thou art secure.
Sometime a danger comes, and fears thee, anon it is gone, and thou art secure.
av dt n1 vvz, cc vvz pno21, av pn31 vbz vvn, cc pns21 vb2r j.
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Page 110
1930
Sometimes one affection, sometimes another, Sometimes a hating, and sometimes a loving, sometimes desiring, and sometimes hoping.
Sometime one affection, sometime Another, Sometime a hating, and sometime a loving, sometime desiring, and sometime hoping.
av crd n1, av j-jn, av dt vvg, cc av dt j-vvg, av vvg, cc av vvg.
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Page 110
1931
Thus thou livest, and thus thou diest, and perishest for ever through the intanglements.
Thus thou Livest, and thus thou Dies, and perishest for ever through the entanglements.
av pns21 vv2, cc av pns21 vv2, cc vv2 p-acp av p-acp dt n2.
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Page 110
1932
The third head is taken from the degrees the affections are in, in regard of other acts of the soul.
The third head is taken from the Degrees the affections Are in, in regard of other acts of the soul.
dt ord n1 vbz vvn p-acp dt n2 dt n2 vbr p-acp, p-acp n1 pp-f j-jn n2 pp-f dt n1.
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1933
And here is a subdivision of heads.
And Here is a subdivision of Heads.
cc av vbz dt n1 pp-f n2.
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1934
1. The affections provoke thoughts, and therefore if the affections be earthy, the thoughts are all earthy.
1. The affections provoke thoughts, and Therefore if the affections be earthy, the thoughts Are all earthy.
crd dt n2 vvb n2, cc av cs dt n2 vbb j, dt n2 vbr d j.
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1935
2. The affections encrease lusts, and therefore if the affections be carnal, the lusts are all carnal.
2. The affections increase Lustiest, and Therefore if the affections be carnal, the Lustiest Are all carnal.
crd dt n2 vvb n2, cc av cs dt n2 vbb j, dt n2 vbr d j.
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1936
3. The affections inferre purposes and resolutions, and therefore if the affections be to the things of this life, the purposes and resolutions of the heart are so too.
3. The affections infer Purposes and resolutions, and Therefore if the affections be to the things of this life, the Purposes and resolutions of the heart Are so too.
crd dt n2 vvb n2 cc n2, cc av cs dt n2 vbb p-acp dt n2 pp-f d n1, dt n2 cc n2 pp-f dt n1 vbr av av.
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1937
4. The affections inferre devisings and contrivings, and therefore if the affections be vain, so are the devices.
4. The affections infer devisings and contrivings, and Therefore if the affections be vain, so Are the devices.
crd dt n2 vvb n2-vvg cc n2-vvg, cc av cs dt n2 vbb j, av vbr dt n2.
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1938
From all which thou mayst see the infinite misery thou art in, if the affections be set here below.
From all which thou Mayest see the infinite misery thou art in, if the affections be Set Here below.
p-acp d r-crq pns21 vm2 vvi dt j n1 pns21 vb2r p-acp, cs dt n2 vbb vvn av a-acp.
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1939
First, Because if thine affections be set here below, so are thy thoughts.
First, Because if thine affections be Set Here below, so Are thy thoughts.
ord, c-acp cs po21 n2 vbb vvn av a-acp, av vbr po21 n2.
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1940
When Saul had a treacherous affection unto David, he made as though he did affect him so well,
When Saul had a treacherous affection unto David, he made as though he did affect him so well,
c-crq np1 vhd dt j n1 p-acp np1, pns31 vvd c-acp cs pns31 vdd vvi pno31 av av,
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1941
as to make him his sonne in law; it was a treacherous affection:
as to make him his son in law; it was a treacherous affection:
c-acp pc-acp vvi pno31 po31 n1 p-acp n1; pn31 vbds dt j n1:
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1942
but the Text sayes, so were his thoughts. Saul thought to make David fall by the hand of the Philistims, 1 Sam. 18. 25. As his affections were treacherous,
but the Text Says, so were his thoughts. Saul Thought to make David fallen by the hand of the philistines, 1 Sam. 18. 25. As his affections were treacherous,
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1943
so his thoughts were in like manner treacherous. The affections are the feet of the soul, as I told you;
so his thoughts were in like manner treacherous. The affections Are the feet of the soul, as I told you;
av po31 n2 vbdr p-acp j n1 j. dt n2 vbr dt n2 pp-f dt n1, c-acp pns11 vvd pn22;
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1944
now when these feet run to evil, so do the thoughts.
now when these feet run to evil, so do the thoughts.
av c-crq d n2 vvn p-acp j-jn, av vdb dt n2.
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1945
Their feet run to evil, their thoughts are thoughts of iniquity, Isa. 59. 7. So that look what thine affections are to, to that are thy thoughts.Their feet run to evil, their thoughts Are thoughts of iniquity, Isaiah 59. 7. So that look what thine affections Are to, to that Are thy thoughts.
po32 n2 vvn p-acp j-jn, po32 n2 vbr n2 pp-f n1, np1 crd crd av cst vvb q-crq po21 n2 vbr p-acp, p-acp cst vbr po21 n2.
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1946
You may remember what was proved to you of the thoughts:
You may Remember what was proved to you of the thoughts:
pn22 vmb vvi r-crq vbds vvn p-acp pn22 pp-f dt n2:
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1947
if thou dost habitually set thy thoughts upon the things in this world, to be thinking of thy sports and thy pleasures, thine apparrel,
if thou dost habitually Set thy thoughts upon the things in this world, to be thinking of thy sports and thy pleasures, thine apparel,
cs pns21 vd2 av-j vvi po21 n2 p-acp dt n2 p-acp d n1, pc-acp vbi vvg pp-f po21 n2 cc po21 n2, po21 n1,
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1948
and thy fashions, thy meat, and thy drink, thy means, and thy living;
and thy fashions, thy meat, and thy drink, thy means, and thy living;
cc po21 n2, po21 n1, cc po21 n1, po21 n2, cc po21 vvg;
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1949
if thy thoughts be set hereupon, thou art a man that never hast repented since thou wert born;
if thy thoughts be Set hereupon, thou art a man that never hast repented since thou Wertenberg born;
cs po21 n2 vbb vvn av, pns21 vb2r dt n1 cst av vh2 vvn c-acp pns21 vbd2r vvn;
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1950
thou hast yet no part nor interest in Christ, thou art yet no better then a damned wretch, heir apparent of hell and everlasting destruction.
thou hast yet no part nor Interest in christ, thou art yet no better then a damned wretch, heir apparent of hell and everlasting destruction.
pns21 vh2 av dx n1 ccx n1 p-acp np1, pns21 vb2r av av-dx av-jc cs dt j-vvn n1, n1 j pp-f n1 cc j n1.
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1951
Thus it is with thee, if thy thoughts be habitually thus set; but if thine affections be set here below, so without question are thy thoughts.
Thus it is with thee, if thy thoughts be habitually thus Set; but if thine affections be Set Here below, so without question Are thy thoughts.
av pn31 vbz p-acp pno21, cs po21 n2 vbb av-j av vvn; cc-acp cs po21 n2 vbb vvn av a-acp, av p-acp n1 vbr po21 n2.
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1952
1. Because if thine affections be earthy, so are thy thoughts: the affections provoke thee to be thinking of such things as thou hast most minde to.
1. Because if thine affections be earthy, so Are thy thoughts: the affections provoke thee to be thinking of such things as thou hast most mind to.
crd p-acp cs po21 n2 vbb j, av vbr po21 n2: dt n2 vvb pno21 pc-acp vbi vvg pp-f d n2 c-acp pns21 vh2 av-ds n1 p-acp.
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1953
Haman did mightily affect honour, and therefore his thoughts ran upon his honor and promotion.Haman did mightily affect honour, and Therefore his thoughts ran upon his honour and promotion.
np1 vdd av-j vvi n1, cc av po31 n2 vvd p-acp po31 n1 cc n1.
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1954
The King had no sooner said, what shall be done to the man whom the King delighteth to honour? but presently his thoughts were agog.
The King had no sooner said, what shall be done to the man whom the King delights to honour? but presently his thoughts were agog.
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Haman thought in his heart, whom would the King honour but me? Esth. 66. When Haman was affected with wrath against Mordecai, instantly such were his thoughts.Haman Thought in his heart, whom would the King honour but me? Esth. 66. When Haman was affected with wrath against Mordecai, instantly such were his thoughts.
np1 vvd p-acp po31 n1, ro-crq vmd dt n1 n1 p-acp pno11? np1 crd c-crq np1 vbds vvn p-acp n1 p-acp np1, av-jn d vbdr po31 n2.
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He thought scorn, sayes the Text, Est. 3. 6. David speaking of his enemies that were ill-affected against him, he sayes that their thoughts were against him, all their thoughts are against me for evil, Psal. 56. 5. So that if thine affections be carnal, thy thoughts are carnal,
He Thought scorn, Says the Text, Est. 3. 6. David speaking of his enemies that were ill-affected against him, he Says that their thoughts were against him, all their thoughts Are against me for evil, Psalm 56. 5. So that if thine affections be carnal, thy thoughts Are carnal,
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1957
and thou canst not think seriously of the good of thy soul.
and thou Canst not think seriously of the good of thy soul.
cc pns21 vm2 xx vvi av-j pp-f dt j pp-f po21 n1.
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1958
Come and let me think seriously, how do I think to be saved? may not a reprobate pray as well as I pray? hear the Word as well as I hear it? beleeve as well as I beleeve? Did not wicked Esau that sought a place for repentance, carefully with tears repent as well as I? Had not cursed Balaam as good meanings as I? he would not for a houseful of silver and gold go beyond the commandment of God. Alas! alas!
Come and let me think seriously, how do I think to be saved? may not a Reprobate prey as well as I pray? hear the Word as well as I hear it? believe as well as I believe? Did not wicked Esau that sought a place for Repentance, carefully with tears Repent as well as I? Had not cursed balaam as good meanings as I? he would not for a houseful of silver and gold go beyond the Commandment of God. Alas! alas!
np1 cc vvb pno11 vvi av-j, q-crq vdb pns11 vvb pc-acp vbi vvn? vmb xx dt j-jn n1 c-acp av c-acp pns11 vvb? vvb dt n1 c-acp av c-acp pns11 vvb pn31? vvb a-acp av c-acp pns11 vvb? vdd xx j np1 cst vvd dt n1 p-acp n1, av-j p-acp n2 vvb a-acp av c-acp pns11? vhd xx vvn np1 p-acp j n2 c-acp pns11? pns31 vmd xx p-acp dt j pp-f n1 cc n1 vvb p-acp dt n1 pp-f np1. np1! uh!
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your carnal affections will not suffer you to think seriously of your souls.
your carnal affections will not suffer you to think seriously of your Souls.
po22 j n2 vmb xx vvi pn22 pc-acp vvi av-j pp-f po22 n2.
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1960
Hast thou ever thought seriously whether thou beest a new creature or no? whether Christ be in thee yea or no? what if I should die now? have I evidences for Heaven yea or no? The Scripture saies thus and thus,
Hast thou ever Thought seriously whither thou Best a new creature or no? whither christ be in thee yea or no? what if I should die now? have I evidences for Heaven yea or no? The Scripture Says thus and thus,
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1961
so and so they must live that look to be saved, do I live so? God sayes, such and such shall be damned,
so and so they must live that look to be saved, do I live so? God Says, such and such shall be damned,
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1962
namely, all that live in any known sin; God cannot lie;
namely, all that live in any known since; God cannot lie;
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1963
Is there never a sin I know I live in? poor woful soul, thy carnal affections have not suffered thee to think seriously of these things since thou wert born.
Is there never a since I know I live in? poor woeful soul, thy carnal affections have not suffered thee to think seriously of these things since thou Wertenberg born.
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1964
May be now and then thou hast some loose thoughts of some such matters, stragling thoughts, glancing, running thoughts of thy soul,
May be now and then thou hast Some lose thoughts of Some such matters, straggling thoughts, glancing, running thoughts of thy soul,
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1965
and of heaven, and of death, but thou never dost seriously think of them.
and of heaven, and of death, but thou never dost seriously think of them.
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1966
No, thine earthly affections doe provoke thy thoughts otherwise, thy affections have such influence into thy thoughts, that Macarius cals them affections.
No, thine earthly affections do provoke thy thoughts otherwise, thy affections have such influence into thy thoughts, that Macarius calls them affections.
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1967
Is not this then a pitiful condition to set our affections here below? to be drawn away from thinking seriously of our souls;
Is not this then a pitiful condition to Set our affections Here below? to be drawn away from thinking seriously of our Souls;
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1968
they drive thee to hell, and will not permit thee to think seriously whither thou goest till thou art there. O grievous condition!
they drive thee to hell, and will not permit thee to think seriously whither thou goest till thou art there. O grievous condition!
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1969
will a prisoner that is condemned to be hanged to morrow, be thinking how he may get him new clothes,
will a prisoner that is condemned to be hanged to morrow, be thinking how he may get him new clothes,
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1970
and a new suit? will he be thinking how he may purchase? how he may have a good supper? If he be thinking on such things when he shall be hanged to morrow for all that he knows;
and a new suit? will he be thinking how he may purchase? how he may have a good supper? If he be thinking on such things when he shall be hanged to morrow for all that he knows;
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1971
he is sure he is condemned, and the gallows is built, and the halter is provided,
he is sure he is condemned, and the gallows is built, and the halter is provided,
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1972
and if he get not a pardon, it is certain he shall be executed, and he knows not yet whether ever he shall get it;
and if he get not a pardon, it is certain he shall be executed, and he knows not yet whither ever he shall get it;
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1973
may be he may if he seek hard, if he now be thinking of pleasures and profits,
may be he may if he seek hard, if he now be thinking of pleasures and profits,
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1974
and the like, when his life lies at the stake, you will say, he is wofully affected with these things:
and the like, when his life lies At the stake, you will say, he is woefully affected with these things:
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1975
and wilt thou be so affected with the things of this life, when thou mayst be in hell to morrow? thou art sure the sentence of damnation is upon thee yet,
and wilt thou be so affected with the things of this life, when thou Mayest be in hell to morrow? thou art sure the sentence of damnation is upon thee yet,
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1976
and thou shalt surely be damned being as thou art;
and thou shalt surely be damned being as thou art;
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1977
wilt thou I say be thinking of eating, and drinking, and playing, and buying, and selling,
wilt thou I say be thinking of eating, and drinking, and playing, and buying, and selling,
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1978
and trading, and the like? alas!
and trading, and the like? alas!
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1979
thou art yet but a damned man? Take no thought (sayes Christ) what ye shall eat, and what ye shall drink,
thou art yet but a damned man? Take no Thought (Says christ) what you shall eat, and what you shall drink,
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1980
but seek ye first the kingdom of God, Matth. 6. 33. Let not the condemned prisoner take thought for a supper,but seek you First the Kingdom of God, Matthew 6. 33. Let not the condemned prisoner take Thought for a supper,
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1981
but take thought how he may save his neck from the rope. This is the first:
but take Thought how he may save his neck from the rope. This is the First:
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1982
if thine affections be carnal, so are thy thoughts. Secondly, Because if thine affections be carnal, so are thy lusts.
if thine affections be carnal, so Are thy thoughts. Secondly, Because if thine affections be carnal, so Are thy Lustiest.
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1983
It's true, a godly man hath carnal lustings, for he is partly flesh; but then he hath good lustings too, for he is partly spirit;
It's true, a godly man hath carnal lustings, for he is partly Flesh; but then he hath good lustings too, for he is partly Spirit;
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1984
the flesh lusts against the spirit, and the spirit against the flesh, and these two are contrary the one to the other,
the Flesh Lustiest against the Spirit, and the Spirit against the Flesh, and these two Are contrary the one to the other,
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1985
so that he cannot do so well as he would, Gal. 5. 17. he hath sinful lustings,
so that he cannot do so well as he would, Gal. 5. 17. he hath sinful lustings,
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1986
but he hath spiritual lustings to crucifie them;
but he hath spiritual lustings to crucify them;
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1987
but if thine affections be earthy, thy lusts be all earthy, nay, thy lusts they are ripened and strengthened.
but if thine affections be earthy, thy Lustiest be all earthy, nay, thy Lustiest they Are ripened and strengthened.
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1988
The carnal lusts properly and especially are the first offer of the heart unto carnal affections.
The carnal Lustiest properly and especially Are the First offer of the heart unto carnal affections.
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1989
So that when they are come to be carnal affections, they are ripened. And therefore the Apostle does usually call the carnal affections by the name of lusts.
So that when they Are come to be carnal affections, they Are ripened. And Therefore the Apostle does usually call the carnal affections by the name of Lustiest.
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1990
The Gentiles walked in lusts, excesse of wine, revellings, &c. 1 Pet. 4. 3. that is, they walked in their carnal affections;
The Gentiles walked in Lustiest, excess of wine, revellings, etc. 1 Pet. 4. 3. that is, they walked in their carnal affections;
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1991
because the lusts are then strengthned when they come to be affections.
Because the Lustiest Are then strengthened when they come to be affections.
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1992
Now beloved consider what a hideous condition it is, to set our affections on the earth, it strengthens our lusts.
Now Beloved Consider what a hideous condition it is, to Set our affections on the earth, it strengthens our Lustiest.
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1993
We give a knife to a cut-throat to stab us, cherish a company of vipers in our bosome to poyson us.
We give a knife to a cutthroat to stab us, cherish a company of vipers in our bosom to poison us.
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1994
We encourage fierce enemies to battel against our souls. So S. Peter can tell us.
We encourage fierce enemies to battle against our Souls. So S. Peter can tell us.
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1995
Dearly beloved, I beseech you as strangers and pilgrims, abstain from filthy lusts which warre against the soul, 1 Pet. 2. 11. they warre against the soul, they are the devils Infantry,Dearly Beloved, I beseech you as Strangers and pilgrim's, abstain from filthy Lustiest which war against the soul, 1 Pet. 2. 11. they war against the soul, they Are the Devils Infantry,
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1996
yea, Chivalry too, they are his Souldiers to murder the soul with spiritual death and eternal damnation.
yea, Chivalry too, they Are his Soldiers to murder the soul with spiritual death and Eternal damnation.
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1997
If ever thou lovedst thine own soul, thou wouldest kill sinne in the cradle, supplant it and take it by the heel,
If ever thou lovedest thine own soul, thou Wouldst kill sin in the cradle, supplant it and take it by the heel,
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1998
as Iacob did Esau in the womb, thou wilt never overcome it else.
as Iacob did Esau in the womb, thou wilt never overcome it Else.
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1999
Deny it the first entrance, as the Angel shut the door upon the Sodomites, cast out the bond-woman with her brat too,
Deny it the First Entrance, as the Angel shut the door upon the Sodomites, cast out the bondwoman with her brat too,
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2000
as Sarah did Hagar and her little one, as Gregory speaks. Thou wilt never be able to subdue it otherwise.
as Sarah did Hagar and her little one, as Gregory speaks. Thou wilt never be able to subdue it otherwise.
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2001
Thou wouldest crucifie thy lusts, and mark the first risings thereof, thus thou wouldst do, if thou hadst a care of thy soul.
Thou Wouldst crucify thy Lustiest, and mark the First risings thereof, thus thou Wouldst do, if thou Hadst a care of thy soul.
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2002
But wilt thou let thy lusts grow, and get armour to kill thee? wilt thou let them gather strength and ripenesse to damn thee? there is not a lust of them,
But wilt thou let thy Lustiest grow, and get armour to kill thee? wilt thou let them gather strength and ripeness to damn thee? there is not a lust of them,
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2003
but it comes like an armed man to fight against thy soul;
but it comes like an armed man to fight against thy soul;
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2004
now if thou set thine affections too on the things of this life, thou dost strengthen it and weapon it yet more.
now if thou Set thine affections too on the things of this life, thou dost strengthen it and weapon it yet more.
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2005
What a wretched misery is this! thy lusts war against thy soul to undo it, and yet thou dost strengthen them;
What a wretched misery is this! thy Lustiest war against thy soul to undo it, and yet thou dost strengthen them;
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2006
yea, thou dost encrease them, helpest their forces.
yea, thou dost increase them, helpest their forces.
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2007
O fools, when will ye understand? do we not see how we are overpowred by our lusts? do they not every day conquer us in the open field? There is not a prayer we make,
O Fools, when will you understand? do we not see how we Are overpowered by our Lustiest? do they not every day conquer us in the open field? There is not a prayer we make,
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2008
but deadnesse of heart gets the day like a Conquerour. Not a duty we perform, but lukewarmnesse proves victor.
but deadness of heart gets the day like a Conqueror. Not a duty we perform, but lukewarmness Proves victor.
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2009
Nay, our lusts do not only overcome us, but they leade us in triumph.
Nay, our Lustiest do not only overcome us, but they lead us in triumph.
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2010
Some of our lusts carry us up and down from gaming to fretting, from fretting to revenging, from revenging to swearing, from swearing to lying, from one sinne to another, as they list.
some of our Lustiest carry us up and down from gaming to fretting, from fretting to revenging, from revenging to swearing, from swearing to lying, from one sin to Another, as they list.
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2011
And our lusts are so strong that war against our souls, that we are not ashamed to lay down our bucklers and say, we cannot resist. I was angry, alas!
And our Lustiest Are so strong that war against our Souls, that we Are not ashamed to lay down our bucklers and say, we cannot resist. I was angry, alas!
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2012
it is my nature, and I cannot master it. I rap out an oath now and then, alas!
it is my nature, and I cannot master it. I rap out an oath now and then, alas!
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2013
I was provoked, and I cannot help it:
I was provoked, and I cannot help it:
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2014
I must say and doe as such an one would have me, he is my friend, I cannot deny him.
I must say and do as such an one would have me, he is my friend, I cannot deny him.
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2015
Thus our lusts have given us mortal wounds, and have murdered our souls, and all this is, because our affections are earthly,
Thus our Lustiest have given us Mortal wounds, and have murdered our Souls, and all this is, Because our affections Are earthly,
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2016
for they encrease all our lusts, and make them more able to vanquish us. Thirdly, If thine affections be carnal, so be thy purposes:
for they increase all our Lustiest, and make them more able to vanquish us. Thirdly, If thine affections be carnal, so be thy Purposes:
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2017
Men purpose according as they affect. He that affects such a good bargain, will purpose to make it:
Men purpose according as they affect. He that affects such a good bargain, will purpose to make it:
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2018
He that affects pleasure, will purpose to take it: He that affects any thing, will purpose to have it.
He that affects pleasure, will purpose to take it: He that affects any thing, will purpose to have it.
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2019
First, men conceive a thing to be good, then they affect it, and then they spend thoughts of it,
First, men conceive a thing to be good, then they affect it, and then they spend thoughts of it,
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2020
and then they purpose to have it if they can.
and then they purpose to have it if they can.
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2021
Barnabas exhorted them all, that with purpose of heart they would cleave unto the Lord, Act. 11. 23. He joyns these two together, their purpose and their affection to God:Barnabas exhorted them all, that with purpose of heart they would cleave unto the Lord, Act. 11. 23. He joins these two together, their purpose and their affection to God:
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2022
because they could never cleave unto the Lord, but it must needs be with the purposes of the heart.
Because they could never cleave unto the Lord, but it must needs be with the Purposes of the heart.
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Well now, consider what enemies we are unto God, what enemies too to our own souls, that set our affections here below, we can never have reall purposes to amend or turn unto God.
Well now, Consider what enemies we Are unto God, what enemies too to our own Souls, that Set our affections Here below, we can never have real Purposes to amend or turn unto God.
uh-av av, vvb r-crq n2 pns12 vbr p-acp np1, r-crq n2 av p-acp po12 d n2, cst vvd po12 n2 av a-acp, pns12 vmb av-x vhi j n2 pc-acp vvi cc vvi p-acp np1.
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We may purpose and purpose a thousand times over, but still we are broken off from our purposes, they all come to nothing,
We may purpose and purpose a thousand times over, but still we Are broken off from our Purposes, they all come to nothing,
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as long as we affect the things of this life.
as long as we affect the things of this life.
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Can the fire have a purpose to freeze? can the stinking dunghil have a purpose to smell well? can a Swine have a purpose not to wallow in the mire? No,
Can the fire have a purpose to freeze? can the stinking dunghill have a purpose to smell well? can a Swine have a purpose not to wallow in the mire? No,
vmb dt n1 vhb dt n1 pc-acp vvi? vmb dt j-vvg n1 vhb dt n1 pc-acp vvi av? vmb dt n1 vhi dt n1 xx pc-acp vvi p-acp dt n1? uh-dx,
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how can this be, when they are affected with contrary qualities? there is no counsel in such purposes as these.
how can this be, when they Are affected with contrary qualities? there is no counsel in such Purposes as these.
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Without counsel purposes are disappointed, Pro. 15. 22. If thou dost purpose to do this or that,Without counsel Purposes Are disappointed, Pro 15. 22. If thou dost purpose to do this or that,
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and not consult whether thou be able to doe it yea or no, no wonder though thou beest disappointed of thy purpose.
and not consult whither thou be able to do it yea or no, no wonder though thou Best disappointed of thy purpose.
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Thou art carnal, and hast a purpose to be spiritual: thou art full of earthly desires, and hast a purpose to hunger after Christ.
Thou art carnal, and hast a purpose to be spiritual: thou art full of earthly Desires, and hast a purpose to hunger After christ.
pns21 vb2r j, cc vvb dt n1 pc-acp vbi j: pns21 vb2r j pp-f j n2, cc vvb dt n1 p-acp n1 p-acp np1.
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Thou art a company-keeper, a worldly and a proud fool, thou hast a purpose to be otherwise: Alas!
Thou art a Company-keeper, a worldly and a proud fool, thou hast a purpose to be otherwise: Alas!
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such purposes as these will surely be disappointed, because they are purposes without counsel: thou shouldst first take counsel how to crucifie thy affections;
such Purposes as these will surely be disappointed, Because they Are Purposes without counsel: thou Shouldst First take counsel how to crucify thy affections;
d n2 c-acp d vmb av-j vbi vvn, c-acp pns32 vbr n2 p-acp n1: pns21 vmd2 ord vvi n1 c-crq pc-acp vvi po21 n2;
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if thus thou wouldst do, thy purposes would stand.
if thus thou Wouldst do, thy Purposes would stand.
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What an egregious sin is this then, to set thine affections on things that are carnal!
What an egregious since is this then, to Set thine affections on things that Are carnal!
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thou art vain, and hast no purpose to be otherwise; thou secure, and hast no purpose to shake off securiry;
thou art vain, and hast no purpose to be otherwise; thou secure, and hast no purpose to shake off securiry;
pns21 vb2r j, cc vh2 dx n1 pc-acp vbi av; pns21 j, cc vh2 dx n1 pc-acp vvi a-acp n1;
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no purpose to give over thy carnal appetites, and thy customes, and the lusts that thy conscience does know of:
no purpose to give over thy carnal appetites, and thy customs, and the Lustiest that thy conscience does know of:
dx n1 pc-acp vvi a-acp po21 j n2, cc po21 n2, cc dt n2 cst po21 n1 vdz vvi pp-f:
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thy own conscience can point thee out many lusts that thou livest in, and thou hast no purpose to leave them, O how does this provoke the Lord Jesus to wrath!
thy own conscience can point thee out many Lustiest that thou Livest in, and thou hast no purpose to leave them, Oh how does this provoke the Lord jesus to wrath!
po21 d n1 vmb vvi pno21 av d n2 cst pns21 vv2 p-acp, cc pns21 vh2 dx n1 pc-acp vvi pno32, uh q-crq vdz d vvi dt n1 np1 p-acp n1!
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Which of us does thus purpose in his heart? I absosutely purpose henceforth to use all the means under Heaven for the saving my soul, I have gull'd it to this day,
Which of us does thus purpose in his heart? I absosutely purpose henceforth to use all the means under Heaven for the Saving my soul, I have gulled it to this day,
r-crq pp-f pno12 vdz av vvi p-acp po31 n1? pns11 av-j vvb av pc-acp vvi d dt n2 p-acp n1 p-acp dt vvg po11 n1, pns11 vhb vvn pn31 p-acp d n1,
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now I purpose to do so no more; now I will every day examine my conscience, every day keep company with the godly;
now I purpose to do so no more; now I will every day examine my conscience, every day keep company with the godly;
av pns11 vvb pc-acp vdi av av-dx av-dc; av pns11 vmb d n1 vvb po11 n1, d n1 vvi n1 p-acp dt j;
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I will never sort with my old company more, I have used my body like an Idol,
I will never sort with my old company more, I have used my body like an Idol,
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now I purpose to mortifie it, &c. Alas! our affections will not let us.
now I purpose to mortify it, etc. Alas! our affections will not let us.
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It is certain, thou never hast a good purpose to God for thy soul, as long as thine affections are earthly.
It is certain, thou never hast a good purpose to God for thy soul, as long as thine affections Are earthly.
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All thy purposes are instar paleae, sayes a Divine, they last for an hour, or a day,
All thy Purposes Are instar paleae, Says a Divine, they last for an hour, or a day,
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or a health, like the chaffe which the winde drives away. Fourthly, Because if thine affections be carnal, so are thy devices and contrivings.
or a health, like the chaff which the wind drives away. Fourthly, Because if thine affections be carnal, so Are thy devices and contrivings.
cc dt n1, av-j dt n1 r-crq dt n1 vvz av. ord, p-acp cs po21 n2 vbb j, av vbr po21 n2 cc n2-vvg.
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When a man sets his affections on any thing, as he spends many thoughts thereupon,
When a man sets his affections on any thing, as he spends many thoughts thereupon,
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and purposes to have it if he can, so he deviseth with himself whereby to attain it.
and Purposes to have it if he can, so he devises with himself whereby to attain it.
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Davids enemies whose affections were set against him, they devised how they might crosse him.Davids enemies whose affections were Set against him, they devised how they might cross him.
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All that hate me, against me do they devise my hurt, Ps. 41. 7. What a company of devices hath the glutton to satisfie his palate? the revengeful person to satisfie his wrath? the covetous person to scrape himself maintenance? it's endlesse to recount what innumerable devices men have to compasse what their heart does affect. Phalaris deviseth new torments: Nero deviseth new cruelties;All that hate me, against me do they devise my hurt, Ps. 41. 7. What a company of devices hath the glutton to satisfy his palate? the revengeful person to satisfy his wrath? the covetous person to scrape himself maintenance? it's endless to recount what innumerable devices men have to compass what their heart does affect. Phalaris devises new torments: Nero devises new cruelties;
d cst vvb pno11, p-acp pno11 vdb pns32 vvi po11 n1, np1 crd crd q-crq dt n1 pp-f n2 vhz dt n1 pc-acp vvi po31 n1? dt j n1 pc-acp vvi po31 n1? dt j n1 pc-acp vvi px31 n1? pn31|vbz j pc-acp vvi r-crq j n2 n2 vhb pc-acp vvi r-crq po32 n1 vdz vvi. np1 vvz j n2: np1 vvz j n2;
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Sardanapalus propounds a reward by a cryer to him that could devise out new pleasure, the wicked Lawyer and troublesome Parishioner deviseth new quillets and put-cases to fetch over his poor neighbour:Sardanapalus propounds a reward by a crier to him that could devise out new pleasure, the wicked Lawyer and troublesome Parishioner devises new quillets and put-cases to fetch over his poor neighbour:
np1 vvz dt n1 p-acp dt n1 p-acp pno31 cst vmd vvi av j n1, dt j n1 cc j n1 vvz j n2 cc n2 pc-acp vvi p-acp po31 j n1:
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the proud minion deviseth new paintings of the face, new washings of the body, new curlings of the hair, new deckings of their neck, new-fangled attires, and the like;
the proud minion devises new paintings of the face, new washings of the body, new curlings of the hair, new deckings of their neck, newfangled attires, and the like;
dt j n1 vvz j n2 pp-f dt n1, j n2-vvg pp-f dt n1, j n2-vvg pp-f dt n1, j n2 pp-f po32 n1, j n2, cc dt j;
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the covetous deceiver deviseth new cousenages, new conny-catchings, pollings, rackings, gullings, &c. The Usurer new usuries, new covenants and reaches.
the covetous deceiver devises new cozenages, new conny-catchings, pollings, rackings, gullings, etc. The Usurer new Usuries, new Covenants and reaches.
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It were long to rehearse what devices are in men to fulfill their unruly affections. These wretches are abhorred of the Lord.
It were long to rehearse what devices Are in men to fulfil their unruly affections. These wretches Are abhorred of the Lord.
pn31 vbdr j pc-acp vvi r-crq n2 vbr p-acp n2 pc-acp vvi po32 j n2. np1 n2 vbr vvn pp-f dt n1.
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Solomon sayes there be six, yea seven things, which the Lord hates and abhors, Pro. 6. 16. And in the next verse save one, he sayes, that a heart that deviseth wicked imaginations is one of them. Solomon Says there be six, yea seven things, which the Lord hates and abhors, Pro 6. 16. And in the next verse save one, he Says, that a heart that devises wicked Imaginations is one of them.
np1 vvz pc-acp vbi crd, uh crd n2, r-crq dt n1 vvz cc vvz, np1 crd crd cc p-acp dt ord n1 p-acp crd, pns31 vvz, cst dt n1 cst vvz j n2 vbz pi pp-f pno32.
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The Lord numbers these men among the damned crew of the Heathen, inventers of evil things, Rom. 1. 30. Wo unto them that devise iniquity, sayes the Prophet, Mic. 2. 1. Now see thy wofull condition whoever thou art, whose affections are carnal, thy devices are all carnal, thou dost not devise how thou mayst best serve Almighty God, The Lord numbers these men among the damned crew of the Heathen, inventers of evil things, Rom. 1. 30. Woe unto them that devise iniquity, Says the Prophet, Mic. 2. 1. Now see thy woeful condition whoever thou art, whose affections Are carnal, thy devices Are all carnal, thou dost not devise how thou Mayest best serve Almighty God,
dt n1 n2 d n2 p-acp dt j-vvn n1 pp-f dt j-jn, n2 pp-f j-jn n2, np1 crd crd n1 p-acp pno32 cst vvb n1, vvz dt n1, np1 crd crd av vvb po21 j n1 r-crq pns21 vb2r, rg-crq n2 vbr j, po21 n2 vbr d j, pns21 vd2 xx vvi c-crq pns21 vm2 av-js vvi j-jn np1,
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how thou mayst best overcome sinne, how thou mayst best glorifie Christ.
how thou Mayest best overcome sin, how thou Mayest best Glorify christ.
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Which of us does set his head a work every day, how he may best pray,
Which of us does Set his head a work every day, how he may best pray,
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and best repent, and best hear, and best do every good duty? alas! there is little such devising among us, because our affections stand not this way.
and best Repent, and best hear, and best doe every good duty? alas! there is little such devising among us, Because our affections stand not this Way.
cc js vvb, cc js vvb, cc js n1 d j n1? uh! pc-acp vbz j d vvg p-acp pno12, c-acp po12 n2 vvb xx d n1.
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If our affections were set upon God, we would be studying and contriving how to purge all our families,
If our affections were Set upon God, we would be studying and contriving how to purge all our families,
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how to propagate the glory of God in the Parish, how to exhort, and reprove, and provoke one another to godlinesse.
how to propagate the glory of God in the Parish, how to exhort, and reprove, and provoke one Another to godliness.
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A liberall man deviseth liberall things, Isa. 32. 8. he devises how he may releeve Gods poor Saints,
A liberal man devises liberal things, Isaiah 32. 8. he devises how he may relieve God's poor Saints,
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how he may set the poor on work, how he may help forward the Gospel with his purse, if he can finde how:
how he may Set the poor on work, how he may help forward the Gospel with his purse, if he can find how:
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An humble man deviseth humble things, a peaceable man deviseth peaceable things, a holy man deviseth holy things:
an humble man devises humble things, a peaceable man devises peaceable things, a holy man devises holy things:
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if our affections were set right, we would all lay our heads together how the Parish may best be reformed,
if our affections were Set right, we would all lay our Heads together how the Parish may best be reformed,
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how our scandalous houses may best be removed, how the Word that we hear from Sabbath to Sabbath, may best be put in practise among us;
how our scandalous houses may best be removed, how the Word that we hear from Sabbath to Sabbath, may best be put in practice among us;
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thus it would be, if our affections were set upon God;
thus it would be, if our affections were Set upon God;
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but because our affections are not set so, hence it comes to passe our devices are carnal.
but Because our affections Are not Set so, hence it comes to pass our devices Are carnal.
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The IX. Sermon. •ol. 3. 2. Set your affections on things that are above, &c. THere remains the fourth head, which is the extremity of the affections, and that is zeal.
The IX. Sermon. •ol. 3. 2. Set your affections on things that Are above, etc. THere remains the fourth head, which is the extremity of the affections, and that is zeal.
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Zeal is due only to God, and the things of his worship: Zeal is due only to God, and the things of his worship:
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and therefore hence we may see, how infinitely they sin, that set their affections on things here on earth,
and Therefore hence we may see, how infinitely they sin, that Set their affections on things Here on earth,
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because they rob God of his due;
Because they rob God of his due;
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zeal, which is the extremity of the affections, is due only to God and the things of his worship.
zeal, which is the extremity of the affections, is due only to God and the things of his worship.
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Phinehas was zealous for his God, Num. 25. 13. he gave the zeal of his affections to no other but God. Now, what is zeal?Phinehas was zealous for his God, Num. 25. 13. he gave the zeal of his affections to no other but God. Now, what is zeal?
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Zeal is a high strain of all the affections, whereby the heart puts forth all its affections with might upon that which it absolutely affects;
Zeal is a high strain of all the affections, whereby the heart puts forth all its affections with might upon that which it absolutely affects;
n1 vbz dt j n1 pp-f d dt n2, c-crq dt n1 vvz av d po31 n2 p-acp n1 p-acp d r-crq pn31 av-j vvz;
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five things therefore there are, which concurre to the making up of zeal. First, A high measure of the affections.
five things Therefore there Are, which concur to the making up of zeal. First, A high measure of the affections.
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Every measure of the affections is not zeal, a man may affect a thing coldly and lukewarmly, that is not zeal.
Every measure of the affections is not zeal, a man may affect a thing coldly and lukewarmly, that is not zeal.
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As a covetous man may have lukewarm good affections to the word. But this is not zeal, I say, zeal is a high measure of the affections.
As a covetous man may have lukewarm good affections to the word. But this is not zeal, I say, zeal is a high measure of the affections.
p-acp dt j n1 vmb vhi j j n2 p-acp dt n1. p-acp d vbz xx n1, pns11 vvb, n1 vbz dt j n1 pp-f dt n2.
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Zeal is a metaphoricall word in the Original, it's taken from the seething of water over the fire.
Zeal is a metaphorical word in the Original, it's taken from the seething of water over the fire.
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Every measure of heat in the water is not seething. No, seething hot is a high measure of heating. Every measure of heat in the water is not seething. No, seething hight is a high measure of heating.
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The Apostle confesses how the false Apostles affected the Galatians. They zealously affect you, sayes he, Gal. 4. 17. he confesses they did affect the Galatians, and he confesses they did highly affect them, in a very high measure,
The Apostle Confesses how the false Apostles affected the Galatians. They zealously affect you, Says he, Gal. 4. 17. he Confesses they did affect the Galatians, and he Confesses they did highly affect them, in a very high measure,
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if it had been as well, as it was high: they zealously affect you, that is, they highly affect you.
if it had been as well, as it was high: they zealously affect you, that is, they highly affect you.
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Clavasius a Casuist for the Pope, having run through all the Alphabet of questions, in the end of his Book concludeth with zeal.Clavasius a Casuist for the Pope, having run through all the Alphabet of questions, in the end of his Book Concludeth with zeal.
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Zeal, sayes he, is a high measure of heat of affection, such an one, sayes he,
Zeal, Says he, is a high measure of heat of affection, such an one, Says he,
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as I have shewn unto Christ in writing this Book.
as I have shown unto christ in writing this Book.
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It's a most devillish saying, for his Book is little else then a hellish rhapsody of blasphemies to Christ,
It's a most devilish saying, for his Book is little Else then a hellish rhapsody of Blasphemies to christ,
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and magnifyings of his holy father the Pope. But therein he sayes right, that zeal is a high measure of the affection.
and magnifyings of his holy father the Pope. But therein he Says right, that zeal is a high measure of the affection.
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Secondly, As zeal is a high measure of the affections, so it is of all the affections.
Secondly, As zeal is a high measure of the affections, so it is of all the affections.
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I do not say any one of the affections alone, or of sundry together. But it is a high measure of all the affections.
I do not say any one of the affections alone, or of sundry together. But it is a high measure of all the affections.
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Bonaventura and other of the School make it only of love;Bonaventura and other of the School make it only of love;
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Ludovicus Vives makes it to be compounded of two affections, indignation and pity. Others to be mixed of anger and love: this is not so:Louis Vives makes it to be compounded of two affections, Indignation and pity. Others to be mixed of anger and love: this is not so:
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for zeal is a high strain of all the affections. And therefore the Apostle sets it as a generall height of the affections in generall.
for zeal is a high strain of all the affections. And Therefore the Apostle sets it as a general height of the affections in general.
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It's good, sayes he, to be zealously affected in a good thing, Gal. 4. 18. he does not only say, it's good to be zealous in love,
It's good, Says he, to be zealously affected in a good thing, Gal. 4. 18. he does not only say, it's good to be zealous in love,
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or zealously angry, but generally it's good to be zealously affected in a good thing. Sorrow for sin is good, and therefore it's good to be zealously affected with it:
or zealously angry, but generally it's good to be zealously affected in a good thing. Sorrow for since is good, and Therefore it's good to be zealously affected with it:
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Desire of grace is good, and therefore it's good to be zealously affected with it. So that then we may be said to be zealous for God;
Desire of grace is good, and Therefore it's good to be zealously affected with it. So that then we may be said to be zealous for God;
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when our love to him is earnest, our desire of him is earnest, our joy in him is earnest, our indignation against whatever may dishonour him or dislike him, is earnest:
when our love to him is earnest, our desire of him is earnest, our joy in him is earnest, our Indignation against whatever may dishonour him or dislike him, is earnest:
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when we think nothing too good, nothing too dear, nothing too much to bestow upon him.
when we think nothing too good, nothing too dear, nothing too much to bestow upon him.
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A man may love God in a lukewarm measure, hate sin in a lukewarm measure, grieve for his corruptions, desire faith and repentance, delight in good duties, pity the miseries of others, fear to transgresse Gods Commandment, a man may have all these affections thus in a lukewarm measure:
A man may love God in a lukewarm measure, hate since in a lukewarm measure, grieve for his corruptions, desire faith and Repentance, delight in good duties, pity the misery's of Others, Fear to transgress God's Commandment, a man may have all these affections thus in a lukewarm measure:
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as this is displeasing to God, so it is not zeal. Zeal is a high measure, the highest strain of all the affections.
as this is displeasing to God, so it is not zeal. Zeal is a high measure, the highest strain of all the affections.
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Thirdly, As zeal is the highest measure of all the affections, so it is with all the might of the soul.
Thirdly, As zeal is the highest measure of all the affections, so it is with all the might of the soul.
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For, when a man does zealously affect any thing, his affection is mighty upon it.
For, when a man does zealously affect any thing, his affection is mighty upon it.
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Thou shalt love the Lord thy God with all thy heart, and with •ll thy soul, Thou shalt love the Lord thy God with all thy heart, and with •ll thy soul,
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and with all thy might, Deut. 6. 5. that is, thou shalt love him zealously.and with all thy might, Deuteronomy 6. 5. that is, thou shalt love him zealously.
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Nimrod was a mighty hunter, Gen. 10 9. that is, he was zealous at his hunting.Nimrod was a mighty hunter, Gen. 10 9. that is, he was zealous At his hunting.
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Woe unto them that are mighty to drink wine, Isa. 5. 22. that is, that are greedy and zealous in the pursuit of their appetite in that kinde.
Woe unto them that Are mighty to drink wine, Isaiah 5. 22. that is, that Are greedy and zealous in the pursuit of their appetite in that kind.
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David danced before the Lord with all his might, 2 Sam. 6. 14. that is, he did it zealously.David danced before the Lord with all his might, 2 Sam. 6. 14. that is, he did it zealously.
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Zeal is when the heart raiseth up its affections with all its might on a thing.
Zeal is when the heart Raiseth up its affections with all its might on a thing.
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And therefore lukewarmnesse is called negligence in the Scripture: Cursed is he that doth the work of the Lord negligently.
And Therefore lukewarmness is called negligence in the Scripture: Cursed is he that does the work of the Lord negligently.
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As he that fights negligently, shews not all his might in his fighting, so he that goes about any duty of the Lords service negligently, his heart does not shew all his might in it.
As he that fights negligently, shows not all his might in his fighting, so he that Goes about any duty of the lords service negligently, his heart does not show all his might in it.
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It puts not forth all the might of its affections upon it.
It puts not forth all the might of its affections upon it.
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Lukewarmnesse then is the negligence of the affection, and cursed is the man that does the work of the Lord negligently, sayes the Text. But zeal is the might of the affection.
Lukewarmness then is the negligence of the affection, and cursed is the man that does the work of the Lord negligently, Says the Text. But zeal is the might of the affection.
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Fourthly, As zeal is with all the might, so it is the putting forth of all the affections.
Fourthly, As zeal is with all the might, so it is the putting forth of all the affections.
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When the heart affects a thing, and puts forth all its affections upon it, reserving no part of its affections for any thing else, this we call zeal.
When the heart affects a thing, and puts forth all its affections upon it, reserving no part of its affections for any thing Else, this we call zeal.
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Herod affected the preaching of Iohn, but he did not affect it zealously, he did not put forth all his affection upon it, he reserved a main part of his affection for his pleasure.Herod affected the preaching of John, but he did not affect it zealously, he did not put forth all his affection upon it, he reserved a main part of his affection for his pleasure.
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And therefore he was not zealous in hearing. Hence it is that the Scripture cals lukewarmnesse deceit fulnesse, as Divines do observe;
And Therefore he was not zealous in hearing. Hence it is that the Scripture calls lukewarmness deceit fullness, as Divines do observe;
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Cursed is the deceiver, Mal. 1. 14. that is, cursed is the lukewarm person that offers God lesse then he hath;Cursed is the deceiver, Malachi 1. 14. that is, cursed is the lukewarm person that offers God less then he hath;
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offers somewhat, and reserves back somewhat, that puts not forth all his affection upon God and his Service.
offers somewhat, and reserves back somewhat, that puts not forth all his affection upon God and his Service.
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Zeal is the putting forth of all the affection.
Zeal is the putting forth of all the affection.
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As when the heart affects God, and affects nothing in competition with him, this is to be zealously affected towards God.
As when the heart affects God, and affects nothing in competition with him, this is to be zealously affected towards God.
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When the Jews had crucified Christ, and persecuted Paul, and forbidden him to preach, the Text sayes, the wrath of God was come upon them to the utmost, 1 Thes. 2. 16. That is, the zeal of Gods fury,
When the jews had Crucified christ, and persecuted Paul, and forbidden him to preach, the Text Says, the wrath of God was come upon them to the utmost, 1 Thebes 2. 16. That is, the zeal of God's fury,
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and anger and vengeance was on them. He kept nothing back;
and anger and vengeance was on them. He kept nothing back;
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he was not angry a little, nor wroth a little, but he put forth the affection of his wrath to the utmost upon them.
he was not angry a little, nor wroth a little, but he put forth the affection of his wrath to the utmost upon them.
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So when the heart puts forth the utmost of its love upon God, and the utmost of its delights upon his Word,
So when the heart puts forth the utmost of its love upon God, and the utmost of its delights upon his Word,
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and the utmost of its fear on his Name, and the utmost of its affection on his Commandments, then it is zealous;
and the utmost of its Fear on his Name, and the utmost of its affection on his commandments, then it is zealous;
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But if he keeps back ought to bestow it elsewhere, it's a deceiver and a lukewarm heart.
But if he keeps back ought to bestow it elsewhere, it's a deceiver and a lukewarm heart.
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Fifthly, As zeal is the putting forth of all the affection, so it is upon a thing which the heart does absolutely affect.
Fifthly, As zeal is the putting forth of all the affection, so it is upon a thing which the heart does absolutely affect.
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A man may affect a thing, when he does not affect it absolutely. He affects such or such a thing, but he affects it not absolutely.
A man may affect a thing, when he does not affect it absolutely. He affects such or such a thing, but he affects it not absolutely.
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He affects it perhaps with a degree of affection, as far as twelvepence will go, he places may be a groats worth of affection upon a quire of paper.
He affects it perhaps with a degree of affection, as Far as twelvepence will go, he places may be a groats worth of affection upon a choir of paper.
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If he be askt five pounds of silver for a quire of paper, he does not affect it at that rate,
If he be asked five pounds of silver for a choir of paper, he does not affect it At that rate,
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and therefore he does not affect it absolutely.
and Therefore he does not affect it absolutely.
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But if a man have a true zeal of affection to a thing, he affecteth that thing with absolute affection, let it cost what it can, he affects it, let it cost him all charges,
But if a man have a true zeal of affection to a thing, he affects that thing with absolute affection, let it cost what it can, he affects it, let it cost him all charges,
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and all pains, and all difficulties, yea, though it cost him his life, he will have it,
and all pains, and all difficulties, yea, though it cost him his life, he will have it,
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then he does absolutely affect it.
then he does absolutely affect it.
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So that then is a man zealous for God and for grace, when his affections stand absolutely that way.
So that then is a man zealous for God and for grace, when his affections stand absolutely that Way.
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May be he will be glad so he may get it at an easie rate;
May be he will be glad so he may get it At an easy rate;
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but if he cannot, alas, he must have it, he concludes upon that, though it cost him sighs, groans, every daies strivings, every daies labour, praying, meditating, repenting, parting with all his lusts, although never so dear.
but if he cannot, alas, he must have it, he concludes upon that, though it cost him sighs, groans, every days strivings, every days labour, praying, meditating, repenting, parting with all his Lustiest, although never so dear.
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O his soul does affect it on that manner, he must and he will have it, rather then life.
O his soul does affect it on that manner, he must and he will have it, rather then life.
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This man is zealously affected towards grace, and towards God, because he affects it absolutely.
This man is zealously affected towards grace, and towards God, Because he affects it absolutely.
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Thus Iob was zealous in affecting Gods Word, he esteemed it above his necessary food, Iob. 23. 12. He does not say above his daily food,
Thus Job was zealous in affecting God's Word, he esteemed it above his necessary food, Job 23. 12. He does not say above his daily food,
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for so he might do, and not be zealously affected therewith;
for so he might do, and not be zealously affected therewith;
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but he affected Gods Word above his necessary food, above all food absolutely, without which his life could not confist; without which a man dies:
but he affected God's Word above his necessary food, above all food absolutely, without which his life could not confist; without which a man die:
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such food as this comes nearest of all outward things to be absolutely affected.
such food as this comes nearest of all outward things to be absolutely affected.
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A man affects it above lands, and above livings, above his silver and his gold, above all his pleasures and his gamings, a man will part with them all, rather then part with his necessary food.
A man affects it above Lands, and above livings, above his silver and his gold, above all his pleasures and his gamings, a man will part with them all, rather then part with his necessary food.
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Yet Iob affected Gods Word above it. And therefore he affected it zealously. This is the last thing in zeal.
Yet Job affected God's Word above it. And Therefore he affected it zealously. This is the last thing in zeal.
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It is upon that which does absolutely affect.
It is upon that which does absolutely affect.
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Albeit, now it may partly appear by the very definition of zeal, that it is due only to God, a man must not be zealous about any thing,
Albeit, now it may partly appear by the very definition of zeal, that it is due only to God, a man must not be zealous about any thing,
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nor zealously affected with any thing, but only with God and his worship. Neverthelesse we may yet further prove it.
nor zealously affected with any thing, but only with God and his worship. Nevertheless we may yet further prove it.
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First, Because Zeal is the religious part of the affections of the soul. Now the religious part of them are due only to God.
First, Because Zeal is the religious part of the affections of the soul. Now the religious part of them Are due only to God.
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I profited in the Jews Religion, being zealous of the traditions of my Fathers, sayes Paul, Gal. 1. 14. he makes zeal the character of his Religion.
I profited in the jews Religion, being zealous of the traditions of my Father's, Says Paul, Gal. 1. 14. he makes zeal the character of his Religion.
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Seest thou a man zealous then after profits, and most earnest to get means and maintenance and the things of this life? that man makes gain his Religion Seest thou a man zealous after any thing? that's his Religion.
See thou a man zealous then After profits, and most earnest to get means and maintenance and the things of this life? that man makes gain his Religion See thou a man zealous After any thing? that's his Religion.
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Zeal is the religious part of the affections, and therefore it's due only unto God.
Zeal is the religious part of the affections, and Therefore it's due only unto God.
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Secondly, As zeal is the religious part of our affections, so also it is the most of every affection, and therefore only due unto God.
Secondly, As zeal is the religious part of our affections, so also it is the most of every affection, and Therefore only due unto God.
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Zeal is the most of every act that a man does. That which the minde mindes most and studies most, that it mindes zealously;
Zeal is the most of every act that a man does. That which the mind minds most and studies most, that it minds zealously;
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that which the memory remembers most, which the heart wils most, it wils zealously.
that which the memory remembers most, which the heart wills most, it wills zealously.
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That which a man fears most, and loves most, and desires most, that it does zealously.
That which a man fears most, and loves most, and Desires most, that it does zealously.
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Now if zeal be the most of every act of the soul, it must needs be idolatry to place it any where else but in the service of God.
Now if zeal be the most of every act of the soul, it must needs be idolatry to place it any where Else but in the service of God.
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Dost thou meditate most, and think most of the world? thy thoughts are idolatrous:
Dost thou meditate most, and think most of the world? thy thoughts Are idolatrous:
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Dost thou talk most, and confer most of the things of the world? thy words are idolatrous.
Dost thou talk most, and confer most of the things of the world? thy words Are idolatrous.
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Dost thou cark most, and care most? dost thou love most, and rejoyce most in any thing of this life? thine affections are idolatrous.
Dost thou cark most, and care most? dost thou love most, and rejoice most in any thing of this life? thine affections Are idolatrous.
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Dost thou sorrow most for crosses, and losses, and disgraces, and the like, more then thou grievest for thy sins? thy grief is idolatry.
Dost thou sorrow most for Crosses, and losses, and disgraces, and the like, more then thou grievest for thy Sins? thy grief is idolatry.
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That's the hearts Idol which it doth affect most.
That's the hearts Idol which it does affect most.
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How often is God in Scripture called the most High? the most High, Act. 7. 48. if he be the most high,
How often is God in Scripture called the most High? the most High, Act. 7. 48. if he be the most high,
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then the most high of every act and of every affection must be for him.
then the most high of every act and of every affection must be for him.
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The very Heathen call God, Deus optimus maximus, God the most good, and the most great:
The very Heathen call God, Deus optimus Maximus, God the most good, and the most great:
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so likewise he is the most terrible, and the most holy, and the most just; and therefore the most of our affections must needs be due unto him.
so likewise he is the most terrible, and the most holy, and the most just; and Therefore the most of our affections must needs be due unto him.
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Zeal is the most of every one of the affections, and that only is sutable to God.
Zeal is the most of every one of the affections, and that only is suitable to God.
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The affections must be sutable to the thing we affect; but nothing of all the affections is sutable to God besides zeal:
The affections must be suitable to the thing we affect; but nothing of all the affections is suitable to God beside zeal:
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for zeal is the most of every one of them.
for zeal is the most of every one of them.
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Thirdly, As zeal is the most of every affection, so it is the peculiar pitch of every affection. There cannot be two mosts.
Thirdly, As zeal is the most of every affection, so it is the peculiar pitch of every affection. There cannot be two mosts.
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The superlative degree cannot be two; Doctissimus properly is a term peculiar to one body:
The superlative degree cannot be two; Doctissimus properly is a term peculiar to one body:
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the most learned man in the world is a peculiar word peculiar to one There may be ten learned, a thousand learned, there may be many learned,
the most learned man in the world is a peculiar word peculiar to one There may be ten learned, a thousand learned, there may be many learned,
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but most learned is a peculiar title.
but most learned is a peculiar title.
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So zeal being the most of the affections, it must needs be peculiar to some one thing, which cannot be any other but God.
So zeal being the most of the affections, it must needs be peculiar to Some one thing, which cannot be any other but God.
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Christ gave himself for us, that he might redeem us from all iniquity, and purchase to himself a peculiar people, zealous of good works, Tit. 2. 14. Those people that are zealous of good works, ye see they are people peculiar to Christ.
christ gave himself for us, that he might Redeem us from all iniquity, and purchase to himself a peculiar people, zealous of good works, Tit. 2. 14. Those people that Are zealous of good works, you see they Are people peculiar to christ.
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They can be no other people but Christs people that are zealous of good works. No people under heaven are truly zealous of good works, but only his people.
They can be no other people but Christ people that Are zealous of good works. No people under heaven Are truly zealous of good works, but only his people.
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This is peculiar to Christ to have such people: because zeal is peculiarly due unto him.
This is peculiar to christ to have such people: Because zeal is peculiarly due unto him.
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Thou canst not possibly be one of Gods people, if thou beest not zealous for God.
Thou Canst not possibly be one of God's people, if thou Best not zealous for God.
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A zealous beleever, and a zealous repenter, and a zealous professor, zealous in praying, and zealous in hearing the Word.
A zealous believer, and a zealous repenter, and a zealous professor, zealous in praying, and zealous in hearing the Word.
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Zealous people are peculiar people to Christ.
Zealous people Are peculiar people to christ.
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Under love, and under joy, and under hope, and under fear, are not peculiarly due unto God.
Under love, and under joy, and under hope, and under Fear, Are not peculiarly due unto God.
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For I may love my health too, and I may delight in the blessings of this life,
For I may love my health too, and I may delight in the blessings of this life,
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and I may fear a temporary evil. I may lend mine under affections to some things else besides God;
and I may Fear a temporary evil. I may lend mine under affections to Some things Else beside God;
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but my zeal being the most of my affections, must be given to God, zeal is peculiar to him.
but my zeal being the most of my affections, must be given to God, zeal is peculiar to him.
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Thou art a worldling then, thou art none of Gods if thou beest not zealous for him.
Thou art a worldling then, thou art none of God's if thou Best not zealous for him.
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Thou art of thy father the devil, thou art none of Gods, unlesse thou be zealous to him. Zeal is his peculiar.
Thou art of thy father the Devil, thou art none of God's, unless thou be zealous to him. Zeal is his peculiar.
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Fourthly, As zeal is the peculiar pitch of every affection, so it is the most spending part of the affections:
Fourthly, As zeal is the peculiar pitch of every affection, so it is the most spending part of the affections:
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A man must spend himself upon nothing but God; nothing else will quit charges. Now zeal is the spendingest strain of every affection:
A man must spend himself upon nothing but God; nothing Else will quit charges. Now zeal is the spendingest strain of every affection:
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It most spendeth the spirits, it most busieth the body: you may gather what a spending thing zeal is, by the passage in the Psalmist.
It most spendeth the spirits, it most busieth the body: you may gather what a spending thing zeal is, by the passage in the Psalmist.
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David sayes thus, My zeal hath consumed me, because my enemies have forgotten thy words, Psa. 119. 139. David was so zealous for God, that he did even spend himself to see how his enemies dishonoured his God.David Says thus, My zeal hath consumed me, Because my enemies have forgotten thy words, Psa. 119. 139. David was so zealous for God, that he did even spend himself to see how his enemies dishonoured his God.
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A childe of God is like a faithful servant to his Master, he is willing to spend himself in his service.
A child of God is like a faithful servant to his Master, he is willing to spend himself in his service.
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So he is content to spend himself in his employments for God.
So he is content to spend himself in his employments for God.
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Paul when God employed him for the souls of the Corinthians, he sayes thus, I will gladly spend and be spent for you, why? what was the reason? I abundantly love you, sayes he, 2 Cor. 12. 15. that is, he was zealous in his love to their souls, God had employed him for the good of their souls,Paul when God employed him for the Souls of the Corinthians, he Says thus, I will gladly spend and be spent for you, why? what was the reason? I abundantly love you, Says he, 2 Cor. 12. 15. that is, he was zealous in his love to their Souls, God had employed him for the good of their Souls,
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and he was so zealous in this employment, that he could even spend himself, and be spent for them.
and he was so zealous in this employment, that he could even spend himself, and be spent for them.
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And indeed zeal it self is a very spending thing. Thou art the devils Martyr that spendest thy self upon the things of this life;
And indeed zeal it self is a very spending thing. Thou art the Devils Martyr that spendest thy self upon the things of this life;
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thou art so wedded thereto, that thou spendest thy parts and thy wits hereabouts, thou spendest thy thoughts and thy time hereupon, thou spendest thy self and thy spirits this way.
thou art so wedded thereto, that thou spendest thy parts and thy wits hereabout, thou spendest thy thoughts and thy time hereupon, thou spendest thy self and thy spirits this Way.
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The voluptuous man spends himself as much at his sports, as a Minister spends himself in a Pulpit,
The voluptuous man spends himself as much At his sports, as a Minister spends himself in a Pulpit,
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as a godly man spends himself in good duties.
as a godly man spends himself in good duties.
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As for Gods Service, thy prayers are so cold and so negligent, that thou spendest thy self not at all in them.
As for God's Service, thy Prayers Are so cold and so negligent, that thou spendest thy self not At all in them.
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Thy repentance is so overly, it spends thee never a jot to go thorow it: thou art so eager after thy pleasures, they spend thee;
Thy Repentance is so overly, it spends thee never a jot to go thorough it: thou art so eager After thy pleasures, they spend thee;
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so earnest after the world, that spends thee, because thou art zealous about such things. But it is otherwise with thee in the Service of God.
so earnest After the world, that spends thee, Because thou art zealous about such things. But it is otherwise with thee in the Service of God.
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This is another strong reason, why zeal is due properly to God, because a man must spend himself upon nothing so much as upon pleasing of God,
This is Another strong reason, why zeal is due properly to God, Because a man must spend himself upon nothing so much as upon pleasing of God,
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and doing his will, and seeking his glory. It is true, he may spend himself in his calling.
and doing his will, and seeking his glory. It is true, he may spend himself in his calling.
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But the greatest part of the spending lieth in this, that he may walk with God in his calling.
But the greatest part of the spending lies in this, that he may walk with God in his calling.
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He spendeth himself in be labouring his heart to work in obedience, to follow his businesses with faith, to go about his earthly employments as before God, to glorifie God in all his waies.
He spendeth himself in be labouring his heart to work in Obedience, to follow his businesses with faith, to go about his earthly employments as before God, to Glorify God in all his ways.
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A man may ground himself upon nothing so much as upon God. Zeal to God makes him a kinde of Martyr for Christ.
A man may ground himself upon nothing so much as upon God. Zeal to God makes him a kind of Martyr for christ.
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Fifthly, As zeal is the spending part of all the affections, so likewise zeal is the impatient part of all the affections.
Fifthly, As zeal is the spending part of all the affections, so likewise zeal is the impatient part of all the affections.
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It is true, we may desire a good report among men, but our affections must not be impatient;
It is true, we may desire a good report among men, but our affections must not be impatient;
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if we cannot have it without bating an inch of a good conscience, our desire must be patient without it.
if we cannot have it without bating an inch of a good conscience, our desire must be patient without it.
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We may grieve for a losse or a trouble, but our affection must not be impatient:
We may grieve for a loss or a trouble, but our affection must not be impatient:
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if we see Gods providence hath sent it, our grief must be patient under it.
if we see God's providence hath sent it, our grief must be patient under it.
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We may affect these outward blessings of God, but our affections must be patient of a privation,
We may affect these outward blessings of God, but our affections must be patient of a privation,
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but our affections must be zealous to God; because zealous affections are impatient of the contrary.
but our affections must be zealous to God; Because zealous affections Are impatient of the contrary.
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We must so hate sinne against God as to be impatient to endure it: so fear to offend him, as to be impatient of any boldnesse that way;
We must so hate sin against God as to be impatient to endure it: so Fear to offend him, as to be impatient of any boldness that Way;
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So love the glory of God as to be impatient of any dishonour to his Name:
So love the glory of God as to be impatient of any dishonour to his Name:
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so zealous to reprove sinne in a neighbour, as not to suffer sinne in him.
so zealous to reprove sin in a neighbour, as not to suffer sin in him.
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Thou shalt rebuke thy neighbour, and not suffer sinne on him, Lev. 19. 7. that is, thou shalt be zealous in rebuking.
Thou shalt rebuke thy neighbour, and not suffer sin on him, Lev. 19. 7. that is, thou shalt be zealous in rebuking.
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A high look and a proud heart I will not suffer, Psa. 101. 5. that is, I will be zealous against it.
A high look and a proud heart I will not suffer, Psa. 101. 5. that is, I will be zealous against it.
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I have not suffered my mouth to sin, Iob. 13. 30. that is, I have been zealous in the ruling of my tongue.
I have not suffered my Mouth to since, Job 13. 30. that is, I have been zealous in the ruling of my tongue.
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Zeal is the impatient part of all the affections, look what thine affections do zealously affect, they will not suffer the contrary.
Zeal is the impatient part of all the affections, look what thine affections do zealously affect, they will not suffer the contrary.
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And therefore the zeal of thine affections must be unto God.
And Therefore the zeal of thine affections must be unto God.
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Indeed if thine affections be lukewarm to God, thou mayst wish that God might be glorified;
Indeed if thine affections be lukewarm to God, thou Mayest wish that God might be glorified;
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but if he be not, thou canst endure it: Thou mayst pray to God for grace to heal thee of thy deadnesse;
but if he be not, thou Canst endure it: Thou Mayest pray to God for grace to heal thee of thy deadness;
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but though he do not, thou canst bear it.
but though he do not, thou Canst bear it.
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But if thine affections were so farre hereto, as to be zealous, they would be impatient, thou couldest never endure it.
But if thine affections were so Far hereto, as to be zealous, they would be impatient, thou Couldst never endure it.
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Zeal is the impatient degree of the affections, whereby when the soul does affect a thing, it is impatient without it.
Zeal is the impatient degree of the affections, whereby when the soul does affect a thing, it is impatient without it.
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And therefore zeal is due only to God.
And Therefore zeal is due only to God.
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Thus ye discern the evidence of this truth, that the zeal of our affection is due properly to God.
Thus you discern the evidence of this truth, that the zeal of our affection is due properly to God.
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The X. Sermon. Colos. 3. 2. Set your affections on things that are above, &c. THE Uses of this are these.
The X. Sermon. Colos 3. 2. Set your affections on things that Are above, etc. THE Uses of this Are these.
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First, Hence we may learn, that God demandeth the zeal of our affections:
First, Hence we may Learn, that God demandeth the zeal of our affections:
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If the zeal of our affections be due unto God, I beseech you take notice that God demandeth his due.
If the zeal of our affections be due unto God, I beseech you take notice that God demandeth his due.
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Give unto the Lord the glory due unto his Name: and so God demandeth his due in our affections.
Give unto the Lord the glory due unto his Name: and so God demandeth his due in our affections.
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If I be a Father, where is my honour? if a Master, where is my fear? Mal. 1. 6. he does not only call for some honour,
If I be a Father, where is my honour? if a Master, where is my Fear? Malachi 1. 6. he does not only call for Some honour,
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and some love, and some fear, but he cals for his part, where is my part? sayes he.
and Some love, and Some Fear, but he calls for his part, where is my part? Says he.
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Where is my fear? Gods part of thy fear, as I have shewed, is the zeal of thy fear, Gods part of thy love,
Where is my Fear? God's part of thy Fear, as I have showed, is the zeal of thy Fear, God's part of thy love,
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and thy joy, and thy hope, and the rest, is the zeal of the same. This now God demands of thy soul;
and thy joy, and thy hope, and the rest, is the zeal of the same. This now God demands of thy soul;
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Where is my fear? may be thou lovest him a little, and his Commandments a little, may be thou fearest him a little, to offend him and disobey him thou fearest a little;
Where is my Fear? may be thou Lovest him a little, and his commandments a little, may be thou Fearest him a little, to offend him and disobey him thou Fearest a little;
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this is not Gods part, the zeal of thine affection is Gods part, and he cals for his part, Where is my fear?
this is not God's part, the zeal of thine affection is God's part, and he calls for his part, Where is my Fear?
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Secondly, Hence we may learn, that we must upon pain of Gods infinite displeasure, give him the zeal of our affections:
Secondly, Hence we may Learn, that we must upon pain of God's infinite displeasure, give him the zeal of our affections:
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whensoever we pray, to pray to him zealously, bleeding for our sinnes, and melting under our wants, and yearning for his graces.
whensoever we pray, to pray to him zealously, bleeding for our Sins, and melting under our Wants, and yearning for his graces.
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Whensoever we praise him, to praise him thus zealously, rejoycing in his mercies, and admiring his goodnesse.
Whensoever we praise him, to praise him thus zealously, rejoicing in his Mercies, and admiring his Goodness.
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Whensoever we enter his Courts, to enter with zeal, reverencing his footstool, trembling at his Word;
Whensoever we enter his Courts, to enter with zeal, reverencing his footstool, trembling At his Word;
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in all our waies seeking how we may be most zealous of his glory: for if God demand the zeal of our affections, there is no keeping back.
in all our ways seeking how we may be most zealous of his glory: for if God demand the zeal of our affections, there is no keeping back.
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Ananias was smitten dead for keeping back a little piece of money, when God did demand it. Ananias was smitten dead for keeping back a little piece of money, when God did demand it.
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Cursed is he that keeps back a blow, when God doth call for it: God demandeth our zeal, and wo is us if we keep back.
Cursed is he that keeps back a blow, when God does call for it: God demandeth our zeal, and woe is us if we keep back.
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Thirdly, Hence we may gather that we are in the state of damnation, if we do not give God the zeal of our affections:
Thirdly, Hence we may gather that we Are in the state of damnation, if we do not give God the zeal of our affections:
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if God require it upon pain of damnation, and we are bid to give it him upon pain of his everlasting displeasure,
if God require it upon pain of damnation, and we Are bid to give it him upon pain of his everlasting displeasure,
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then certainly we must needs be in a state of damnation if we do not give it.
then Certainly we must needs be in a state of damnation if we do not give it.
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Now this is proved by four Arguments. First, That man is in the state of damnation that never repents.
Now this is proved by four Arguments. First, That man is in the state of damnation that never repents.
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I need not prove that, ye know it well enough; he is sure to perish that never repents.
I need not prove that, you know it well enough; he is sure to perish that never repents.
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Though thou hast taken up all the outward duties of religion, thou never repentest unlesse thou be zealous;
Though thou hast taken up all the outward duties of Religion, thou never Repentest unless thou be zealous;
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if thou be zealous, then thou hast drawn out of Christ wine-seller, as Bernard observes on the Canticles, Introduxit me rex in cellam vinariam, the King hath brought me into his wine-seller, he expounds it of the souls drawing of zeal from Christ;
if thou be zealous, then thou hast drawn out of christ Wine seller, as Bernard observes on the Canticles, Introduxit me rex in cellam vinariam, the King hath brought me into his Wine seller, he expounds it of the Souls drawing of zeal from christ;
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but if thou beest not zealous in repentance, thou never repentest.
but if thou Best not zealous in Repentance, thou never Repentest.
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Be zealous and repent, Rev. 3. 19. First, he sayes, be zealous, and then he sayes repent.Be zealous and Repent, Rev. 3. 19. First, he Says, be zealous, and then he Says Repent.
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First, thou must resolve to be zealous, or else thou dost not repent:
First, thou must resolve to be zealous, or Else thou dost not Repent:
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If a man have wronged a neighbour though never so mean, he must be sorry for it,
If a man have wronged a neighbour though never so mean, he must be sorry for it,
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or else he doth not repent of it: if a man have wronged a Noble-man, he must be more sorry:
or Else he does not Repent of it: if a man have wronged a Nobleman, he must be more sorry:
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for as the wrong is the greater, the greater the party wronged is, so the greater is the sorrow that is required to repentance.
for as the wrong is the greater, the greater the party wronged is, so the greater is the sorrow that is required to Repentance.
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If a man have wronged the King, it must be greater sorrow yet, till the sorrow be somewhat answerable to the greatness of the King who is wronged.
If a man have wronged the King, it must be greater sorrow yet, till the sorrow be somewhat answerable to the greatness of the King who is wronged.
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But if a man have wronged a God, this must be the greatest sorrow of all sorrows, otherwise thou dost not repent.
But if a man have wronged a God, this must be the greatest sorrow of all sorrows, otherwise thou dost not Repent.
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Repentance is the rending or breaking of the heart, so sayes the Prophet Ioel, it is not a lukewarm,
Repentance is the rending or breaking of the heart, so Says the Prophet Joel, it is not a lukewarm,
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or a little grief that will break the heart.
or a little grief that will break the heart.
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Repentance is the humbling of the soul, sayes David, it is not a little bowing and a little bending will humble it before God.
Repentance is the humbling of the soul, Says David, it is not a little bowing and a little bending will humble it before God.
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Repentance is the mortifying or the killing of sin, as Paul cals it: alas! sinne is like the heart of Oke that will be a hundred years a dying,
Repentance is the mortifying or the killing of since, as Paul calls it: alas! sin is like the heart of Oak that will be a hundred Years a dying,
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so sin will be long a dying, it is not a little pricking and a little compunction will kill it Repentance is called repentance unto life, in the Scripture;
so since will be long a dying, it is not a little pricking and a little compunction will kill it Repentance is called Repentance unto life, in the Scripture;
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it is not a little chafing, and a little rubbing, and a little Aqua-vitae will fetch a man from death unt• life: No, no, beloved:
it is not a little chafing, and a little rubbing, and a little Aquavitae will fetch a man from death unt• life: No, no, Beloved:
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thou never repentest unlesse thou be zealous.
thou never Repentest unless thou be zealous.
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And therefore the Apostle makes zeal a part of repentance, 2 Cor. 7. 11. No zeal, no repentance: no repentance, no salvation.
And Therefore the Apostle makes zeal a part of Repentance, 2 Cor. 7. 11. No zeal, no Repentance: no Repentance, no salvation.
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2. That man is in the state of damnation that is not a beleever in Christ:
2. That man is in the state of damnation that is not a believer in christ:
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If a man be not in Christ by a lively faith, he cannot be saved. The Prophet prophesying of Christ, saith thus:
If a man be not in christ by a lively faith, he cannot be saved. The Prophet prophesying of christ, Says thus:
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Vnto us a childe is born, and he shall be called wonderful, the Prince of peace: Unto us a child is born, and he shall be called wondered, the Prince of peace:
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and the zeal of the Lord of hosts shall perform this, Isa. 9 ▪ 6, 7. Never is Christ conceived in any man under heaven,and the zeal of the Lord of hosts shall perform this, Isaiah 9 ▪ 6, 7. Never is christ conceived in any man under heaven,
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but the zeal of the Lord of Hosts doth perform it:
but the zeal of the Lord of Hosts does perform it:
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Doth he enlighten the minde, or purge the heart, or cleanse the conscience? zeal does perform it.
Does he enlighten the mind, or purge the heart, or cleanse the conscience? zeal does perform it.
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Can I be so in love with Christ, as to deny my self for him,
Can I be so in love with christ, as to deny my self for him,
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and not be zealous to him? Can I count all my parts, and, all my gifts,
and not be zealous to him? Can I count all my parts, and, all my Gifts,
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and all that I have, as Paul did, to be drosse •nd dung for the worth I finde in Christ,
and all that I have, as Paul did, to be dross •nd dung for the worth I find in christ,
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and not be zealous of him? Can I hunger after him, and pant for him,
and not be zealous of him? Can I hunger After him, and pant for him,
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and be sick of love till I have him, and not be zealous towards him? Thus we must doe, otherwise we are not in Christ.
and be sick of love till I have him, and not be zealous towards him? Thus we must do, otherwise we Are not in christ.
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And therefore Moses confounds faith and zeal, as if they were all one, and both in one.
And Therefore Moses confounds faith and zeal, as if they were all one, and both in one.
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Phinehas was zealous for Gods sake, Numb. 25. 11. That is, he was zealous and faithful both,Phinehas was zealous for God's sake, Numb. 25. 11. That is, he was zealous and faithful both,
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for so the Psalmist expounds it, that was counted to him for righteousnesse, sayes he, that was, speaking of his zeal in executing of judgement, that was counted to him for righteousnesse.
for so the Psalmist expounds it, that was counted to him for righteousness, Says he, that was, speaking of his zeal in executing of judgement, that was counted to him for righteousness.
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Now ye know nothing can be counted to a man for righteousnesse, but only faith, and therefore by zeal there is meant faith.
Now you know nothing can be counted to a man for righteousness, but only faith, and Therefore by zeal there is meant faith.
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This is an undeniable argument, If a man have faith, he is zealous, otherwise he hath no faith.
This is an undeniable argument, If a man have faith, he is zealous, otherwise he hath no faith.
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If he have no faith, he cannot be saved. 3. That man is in the state of damnation that loves not God.
If he have no faith, he cannot be saved. 3. That man is in the state of damnation that loves not God.
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He that loves not the Lord Jesus Christ, let him be Anathema Maranatha, that is, let him be accursed and accursed,
He that loves not the Lord jesus christ, let him be Anathema Maranatha, that is, let him be accursed and accursed,
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for it is the greatest curse in the world, it is the curse of the Gospel, Let him be accursed,
for it is the greatest curse in the world, it is the curse of the Gospel, Let him be accursed,
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and double accursed, that loves not Christ. Now a man never loves God, if he be not zealous: qui non zelat, non amat:
and double accursed, that loves not christ. Now a man never loves God, if he be not zealous: qui non zelat, non amat:
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He that is not zealous in love does not love, love is termed zeal in the Scripture.
He that is not zealous in love does not love, love is termed zeal in the Scripture.
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Iehu, indeed the truth was, he had no love to God, he thought he had though;Iehu, indeed the truth was, he had no love to God, he Thought he had though;
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and therefore when he would tell Iehonadab he had love to God, he tels it in these words, Come and see my zeal I have to the Lord of Hosts, 2 King. 10 16. That is, see the love that I bear to the Lord of Hosts, Zelus debet esse non modò in affectu, verumetiam in intellectu, is a saying:
and Therefore when he would tell Jehonadab he had love to God, he tells it in these words, Come and see my zeal I have to the Lord of Hosts, 2 King. 10 16. That is, see the love that I bear to the Lord of Hosts, Zeal debet esse non modò in affectu, verumetiam in intellectu, is a saying:
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zeal must be in the minde, and zeal must be in the affections, both are required to this zeal that I speak of.
zeal must be in the mind, and zeal must be in the affections, both Are required to this zeal that I speak of.
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If thou beest not zealous, it is most certain, thou hast not a jot of true love Zeal is more seen in that affection then any, if there be any;
If thou Best not zealous, it is most certain, thou hast not a jot of true love Zeal is more seen in that affection then any, if there be any;
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and therefore if there be no zeal in thee to God and his wayes, there is no love, thou art yet under wrath.
and Therefore if there be no zeal in thee to God and his ways, there is no love, thou art yet under wrath.
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4. That man is in the state of damation, that was never taught of God: Christ promises that all that are his shall be taught of God;
4. That man is in the state of damnation, that was never taught of God: christ promises that all that Are his shall be taught of God;
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taught of God to be holy as he is holy; taught of God to love one another;
taught of God to be holy as he is holy; taught of God to love one Another;
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taught of God to walk in all newnesse of life. Every man look what he is taught in, therein he is zealous.
taught of God to walk in all newness of life. Every man look what he is taught in, therein he is zealous.
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Paul before he was converted, he was taught in the ceremonies and his Fathers, and therefore therein was he zealous.Paul before he was converted, he was taught in the ceremonies and his Father's, and Therefore therein was he zealous.
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I was traditions of taught, sayes he, according to the perfect manner of the Law of the Fathers,
I was traditions of taught, Says he, according to the perfect manner of the Law of the Father's,
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and was zealous, Act. 22. 3. Alas! poor soul, had he been better taught, he had been better zealous.
and was zealous, Act. 22. 3. Alas! poor soul, had he been better taught, he had been better zealous.
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I doe not speak of the outward teaching of the ear only, but also of the inward teaching of the heart;
I do not speak of the outward teaching of the ear only, but also of the inward teaching of the heart;
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his very heart, such was the policy of Satan, his very heart was taught in those things,
his very heart, such was the policy of Satan, his very heart was taught in those things,
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and therefore he was zealous of them.
and Therefore he was zealous of them.
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The covetous mans heart is taught to be earthly, therefore he is zealous for the world.
The covetous men heart is taught to be earthly, Therefore he is zealous for the world.
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The proud mans heart is taught to be proud, therefore he is zealous for his credit and esteem.
The proud men heart is taught to be proud, Therefore he is zealous for his credit and esteem.
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The voluptuous mans heart is taught to be vain, therefore he is zealous of his pleasures Alas!
The voluptuous men heart is taught to be vain, Therefore he is zealous of his pleasures Alas!
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such were never taught of God.
such were never taught of God.
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The devil teaches them, and their lusts teach them, and the examples of others teach them. Alas!
The Devil Teaches them, and their Lustiest teach them, and the Examples of Others teach them. Alas!
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if thou beest not taught of God, how to walk in newnesse of life, thou canst not be saved;
if thou Best not taught of God, how to walk in newness of life, thou Canst not be saved;
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it is better to be unborn then untaught; and this as you see, cannot be without zeal unto God.
it is better to be unborn then untaught; and this as you see, cannot be without zeal unto God.
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5. That man is in the state of damnation, that cannot yet be pitied. If thou beest zealous for the things of this life, and not zealous for heaven:
5. That man is in the state of damnation, that cannot yet be pitied. If thou Best zealous for the things of this life, and not zealous for heaven:
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zealous for thy pleasure, and not for Gods glory, thou art not to be pitied;
zealous for thy pleasure, and not for God's glory, thou art not to be pitied;
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and thou wilt have pleasures, take them, and thou wilt to hell, goe, who will pity thee? Deformitas sceleris aufert misericordiam: It is true, it would pity a mans heart to see a poor soul weeping and howling for his sinnes, and yet go to hell.
and thou wilt have pleasures, take them, and thou wilt to hell, go, who will pity thee? Deformitas sceleris Aufert misericordiam: It is true, it would pity a men heart to see a poor soul weeping and howling for his Sins, and yet go to hell.
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It would pity a man to see a blinde Papist whipping himself, praying on his Beads, giving all his goods to the poor, confessing his sins to his Confessor, fasting and afflicting his body, zealous in his blinde superstition,
It would pity a man to see a blind Papist whipping himself, praying on his Beads, giving all his goods to the poor, confessing his Sins to his Confessor, fasting and afflicting his body, zealous in his blind Superstition,
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and all to save his poor soul, and yet go to hell;
and all to save his poor soul, and yet go to hell;
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it would pity a mans heart I say, to see such a man goe to hell,
it would pity a men heart I say, to see such a man go to hell,
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as how can he otherwise? yet it would pity a man, because he is zealous for God, in the blindenesse of his zeal:
as how can he otherwise? yet it would pity a man, Because he is zealous for God, in the blindness of his zeal:
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As it pitied the Apostle to see his brethren go to hell, that were blindely zealous for God.
As it pitied the Apostle to see his brothers go to hell, that were blindly zealous for God.
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Brethren, my hearts desire, and prayer to God for Israel is, that they may be saved;
Brothers, my hearts desire, and prayer to God for Israel is, that they may be saved;
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for I bear them record, they have a zeal of God, but not according to knowledge, Rom. 10. 1, 2. It pitied him that such as were blindely zealous for God should perish.
for I bear them record, they have a zeal of God, but not according to knowledge, Rom. 10. 1, 2. It pitied him that such as were blindly zealous for God should perish.
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But whom will it pity to see thee go to hell? thou hast no zeal at all that way, No, no, thou art zealous after the things of this life,
But whom will it pity to see thee go to hell? thou hast no zeal At all that Way, No, no, thou art zealous After the things of this life,
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and after thy lusts, as God told Ierusalem, Who shall have pity upon thee, O Ierusalem? Thou hast forsaken me, sayes he, Ier. 15, 5. Who will pity our drunkards and our whoremongers? who will pity you that are zealous in your sins and abominations? ye are not so much as the objects of pity.
and After thy Lustiest, as God told Ierusalem, Who shall have pity upon thee, Oh Ierusalem? Thou hast forsaken me, Says he, Jeremiah 15, 5. Who will pity our drunkards and our whoremongers? who will pity you that Are zealous in your Sins and abominations? you Are not so much as the objects of pity.
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Is it so, that the zeal of our affections is due only to God? Is it so, that God does demand it? and that we are bound upon pain of death and damnation to give it to God? Is it so, that we never repented, we never beleeved, never were in Christ, never loved God, never were taught of God, never can be pitied,
Is it so, that the zeal of our affections is due only to God? Is it so, that God does demand it? and that we Are bound upon pain of death and damnation to give it to God? Is it so, that we never repented, we never believed, never were in christ, never loved God, never were taught of God, never can be pitied,
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unlesse we give the zeal of our affections unto God? Then, O then, let us consider the lamentable condition we are in,
unless we give the zeal of our affections unto God? Then, Oh then, let us Consider the lamentable condition we Are in,
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as long as the zeal of our affection runs otherwise.
as long as the zeal of our affection runs otherwise.
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I beseech you consider these eight things, which may convince you what a woful condition ye are in.
I beseech you Consider these eight things, which may convince you what a woeful condition you Are in.
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First, Zeal is the fire of the soul. Look what thou art most zealous upon, that sets thy soul in a fire.
First, Zeal is the fire of the soul. Look what thou art most zealous upon, that sets thy soul in a fire.
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Every man and woman in the world is set on fire of hell or of heaven.
Every man and woman in the world is Set on fire of hell or of heaven.
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Now if heaven have not set thee on fire, hell hath set thee on fire, thou art set on fire of one of these two.
Now if heaven have not Set thee on fire, hell hath Set thee on fire, thou art Set on fire of one of these two.
av cs n1 vhb xx vvn pno21 p-acp n1, n1 vhz vvn pno21 p-acp n1, pns21 vb2r vvn p-acp n1 pp-f crd pp-f d crd.
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As it is the blessedest thing that can be to be set on fire of heaven, to be zealous for the glory of God, and the saving ones soul;
As it is the blessedest thing that can be to be Set on fire of heaven, to be zealous for the glory of God, and the Saving ones soul;
p-acp pn31 vbz dt js n1 cst vmb vbi pc-acp vbi vvn p-acp n1 pp-f n1, pc-acp vbi j p-acp dt n1 pp-f np1, cc dt j-vvg pi2 n1;
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zealous for the getting of grace, and zealous in the duties of religion:
zealous for the getting of grace, and zealous in the duties of Religion:
j p-acp dt n-vvg pp-f n1, cc j p-acp dt n2 pp-f n1:
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so on the contrary, it is the cursedst thing that can possibly be, to be set on fire of hell.
so on the contrary, it is the cursedst thing that can possibly be, to be Set on fire of hell.
av p-acp dt n-jn, pn31 vbz dt js n1 cst vmb av-j vbi, pc-acp vbi vvn p-acp n1 pp-f n1.
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Thou which art a swearer, a lyar, a filthy speaker, whose mouth talketh of vanity, thy tongue is set on fire of hell;
Thou which art a swearer, a liar, a filthy speaker, whose Mouth talketh of vanity, thy tongue is Set on fire of hell;
pns21 r-crq vb2r dt n1, dt n1, dt j n1, rg-crq n1 vvz pp-f n1, po21 n1 vbz vvn p-acp n1 pp-f n1;
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the tongue is set on fire of h•ll, sayes the Apostle, Iam. 3. 6. Thou which art a voluptuous man, that lovest thy pleasures,
the tongue is Set on fire of h•ll, Says the Apostle, Iam. 3. 6. Thou which art a voluptuous man, that Lovest thy pleasures,
dt n1 vbz vvn p-acp n1 pp-f n1, vvz dt n1, np1 crd crd pns21 r-crq vb2r dt j n1, cst vv2 po21 n2,
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and delightest in vanity more then in better things, thy heart is set on fire of hell:
and delightest in vanity more then in better things, thy heart is Set on fire of hell:
cc vv2 p-acp n1 av-dc cs p-acp jc n2, po21 n1 vbz vvn p-acp n1 pp-f n1:
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thou which yeeldest to the temptations of Satan, the devil tempts thee to go proudly in thine apparrel, and thou yeeldest:
thou which yieldest to the temptations of Satan, the Devil tempts thee to go proudly in thine apparel, and thou yieldest:
pns21 r-crq vv2 p-acp dt n2 pp-f np1, dt n1 vvz pno21 pc-acp vvi av-j p-acp po21 n1, cc pns21 vv2:
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the devil tempts thee to smother thy conscience, and thou consentest.
the Devil tempts thee to smother thy conscience, and thou consentest.
dt n1 vvz pno21 pc-acp vvi po21 n1, cc pns21 vv2.
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The devil tempts thee to put off thy better obedience till another time, and the temptation takes hold;
The Devil tempts thee to put off thy better Obedience till Another time, and the temptation Takes hold;
dt n1 vvz pno21 pc-acp vvi a-acp po21 jc n1 p-acp j-jn n1, cc dt n1 vvz n1;
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there is never a temptation of Satan, but it is a fiery dart, the fiery darts of the devil, Eph. 6. 16. Well does the Apostle call them fiery darts of the devil, sayes Saint Chrysostome, NONLATINALPHABET;
there is never a temptation of Satan, but it is a fiery dart, the fiery darts of the Devil, Ephesians 6. 16. Well does the Apostle call them fiery darts of the Devil, Says Saint Chrysostom,;
pc-acp vbz av-x dt n1 pp-f np1, cc-acp pn31 vbz dt j n1, dt j n2 pp-f dt n1, np1 crd crd n1 vdz dt n1 vvb pno32 j n2 pp-f dt n1, vvz n1 np1,;
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for such, sayes he, are the sinfull lusts and affections; they are all fiery, set on fire of hell;
for such, Says he, Are the sinful Lustiest and affections; they Are all fiery, Set on fire of hell;
p-acp d, vvz pns31, vbr dt j n2 cc n2; pns32 vbr d j, vvn p-acp n1 pp-f n1;
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this is one misery, and this not a small one;
this is one misery, and this not a small one;
d vbz crd n1, cc d xx dt j pi;
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zeal is the fire of the soul, and if it be not set upon God, it is set on fire of hell.
zeal is the fire of the soul, and if it be not Set upon God, it is Set on fire of hell.
n1 vbz dt n1 pp-f dt n1, cc cs pn31 vbb xx vvn p-acp np1, pn31 vbz vvn p-acp n1 pp-f n1.
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Secondly, Zeal is the running of the soul.
Secondly, Zeal is the running of the soul.
ord, n1 vbz dt n-vvg pp-f dt n1.
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If thou beest not zealous for God, thou runnest away after the things of this world;
If thou Best not zealous for God, thou runnest away After the things of this world;
cs pns21 vb2s xx j p-acp np1, pns21 vv2 av p-acp dt n2 pp-f d n1;
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thou dost not only go after vanities, but thou runnest; not only go after thy pleasures and thy profits, but thou runnest.
thou dost not only go After vanities, but thou runnest; not only go After thy pleasures and thy profits, but thou runnest.
pns21 vd2 xx av-j vvi p-acp n2, cc-acp pns21 vv2; xx av-j vvi p-acp po21 n2 cc po21 n2, cc-acp pns21 vv2.
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As the affections are the feet of the soul, so zeal is the swift running pace of these feet.
As the affections Are the feet of the soul, so zeal is the swift running pace of these feet.
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I will run the way of thy Commandments, sayes David, that is, I will be zealous in it.
I will run the Way of thy commandments, Says David, that is, I will be zealous in it.
pns11 vmb vvi dt n1 pp-f po21 n2, vvz np1, cst vbz, pns11 vmb vbi j p-acp pn31.
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It is a long way to heaven, especially now since the fall, it is a very long way to heaven,
It is a long Way to heaven, especially now since the fallen, it is a very long Way to heaven,
pn31 vbz dt j n1 p-acp n1, av-j av c-acp dt n1, pn31 vbz dt av j n1 p-acp n1,
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and death will overtake us before ever we can get there, unlesse we run; and therefore Saint Paul commands us to run fast enough, lest we never get there.
and death will overtake us before ever we can get there, unless we run; and Therefore Saint Paul commands us to run fast enough, lest we never get there.
cc n1 vmb vvi pno12 p-acp av pns12 vmb vvi a-acp, cs pns12 vvb; cc av n1 np1 vvz pno12 pc-acp vvi av-j av-d, cs pns12 av-x vvb a-acp.
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So run that ye may obtain, 1 Cor 9. 24. Now had we not need to set our zeal right? for that way we run, that way our zeal stands.
So run that you may obtain, 1 Cor 9. 24. Now had we not need to Set our zeal right? for that Way we run, that Way our zeal Stands.
av vvb cst pn22 vmb vvi, vvn np1 crd crd av vhd pns12 xx vvi pc-acp vvi po12 n1 j-jn? p-acp d n1 pns12 vvb, cst n1 po12 n1 vvz.
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If the zeal of our affection stand to Godwards, we run onwards to heaven; but if it stand to the things here below, we run onwards to hell.
If the zeal of our affection stand to Godwards, we run onward to heaven; but if it stand to the things Here below, we run onward to hell.
cs dt n1 pp-f po12 n1 vvb p-acp np1, pns12 vvb av p-acp n1; cc-acp cs pn31 vvb p-acp dt n2 av a-acp, pns12 vvb av p-acp n1.
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I reade of Tiberius Nero, who when his brother Drusus lay sick in Germany, he ran two hundred miles in twenty four hours to visit him.
I read of Tiberius Nero, who when his brother Drusus lay sick in Germany, he ran two hundred miles in twenty four hours to visit him.
pns11 vvb pp-f np1 np1, q-crq q-crq po31 n1 np1 vvb j p-acp np1, pns31 vvd crd crd n2 p-acp crd crd n2 pc-acp vvi pno31.
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But we may finde tanker runners then so in sinne; some in drunkennesse and good fellowship, as they call it;
But we may find tanker runners then so in sin; Some in Drunkenness and good fellowship, as they call it;
cc-acp pns12 vmb vvi zz n2 av av p-acp n1; d p-acp n1 cc j n1, c-acp pns32 vvb pn31;
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others in security and hardnesse of heart; others in one sin, and others in another;
Others in security and hardness of heart; Others in one since, and Others in Another;
n2-jn p-acp n1 cc n1 pp-f n1; n2-jn p-acp crd n1, cc n2-jn p-acp j-jn;
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and as they run themselves, so if there be any that are stricter then themselves, they wonder that they run not with them to the same excesse of ryot, 1 Pet. 4. 4. Mark, run not with them, where note, themselves run into ryot.
and as they run themselves, so if there be any that Are Stricter then themselves, they wonder that they run not with them to the same excess of riot, 1 Pet. 4. 4. Mark, run not with them, where note, themselves run into riot.
cc c-acp pns32 vvb px32, av cs pc-acp vbb d cst vbr jc cs px32, pns32 vvb cst pns32 vvb xx p-acp pno32 p-acp dt d n1 pp-f n1, crd np1 crd crd n1, vvb xx p-acp pno32, c-crq n1, px32 vvn p-acp n1.
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May be sometimes they have sudden and violent affections to good, as if they were all on a fire for the present,
May be sometime they have sudden and violent affections to good, as if they were all on a fire for the present,
vmb vbb av pns32 vhb j cc j n2 p-acp j, c-acp cs pns32 vbdr d p-acp dt n1 p-acp dt j,
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like the young man in the Gospel, he came running to Christ, and kneeled down to him, sayes the Text, Mar. 10 17. O he was all upon the haste, he does not goe to him, but he runs;
like the young man in the Gospel, he Come running to christ, and kneeled down to him, Says the Text, Mar. 10 17. O he was all upon the haste, he does not go to him, but he runs;
av-j dt j n1 p-acp dt n1, pns31 vvd vvg p-acp np1, cc vvd a-acp p-acp pno31, vvz dt n1, np1 crd crd sy pns31 vbds av-d p-acp dt n1, pns31 vdz xx vvi p-acp pno31, cc-acp pns31 vvz;
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as many men and women have very good moods and violent pangs of goodnesse now and then, but alas!
as many men and women have very good moods and violent pangs of Goodness now and then, but alas!
c-acp d n2 cc n2 vhb av j n2 cc j n2 pp-f n1 av cc av, cc-acp uh!
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it was nothing but a flash, for by and by he was as ready to be gone,
it was nothing but a flash, for by and by he was as ready to be gone,
pn31 vbds pix cc-acp dt n1, c-acp p-acp cc a-acp pns31 vbds a-acp j pc-acp vbi vvn,
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as ever he was hasty to come; and then he ran on in his security and coveteousnesse of minde.
as ever he was hasty to come; and then he ran on in his security and covetousness of mind.
c-acp av pns31 vbds j pc-acp vvi; cc cs pns31 vvd a-acp p-acp po31 n1 cc n1 pp-f n1.
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Do ye not see how fast many of you run on in arerages with God? If we could see Gods debt-book, might we not there reade.
Do you not see how fast many of you run on in arerages with God? If we could see God's debt-book, might we not there read.
vdb pn22 xx vvi c-crq av-j d pp-f pn22 vvb a-acp p-acp n2 p-acp np1? cs pns12 vmd vvi npg1 n1, vmd pns12 xx pc-acp vvi.
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Item, ten thousand oaths thou hast sworn.Item, ten thousand Oaths thou hast sworn.
n1, crd crd n2 pns21 vh2 vvn.
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Item, millions of millions of filthy words thou hast spoken ▪ Item, a hundred millions of millions of wicked thoughts thou hast thought.Item, millions of millions of filthy words thou hast spoken ▪ Item, a hundred millions of millions of wicked thoughts thou hast Thought.
n1, crd pp-f crd pp-f j n2 pns21 vh2 vvn ▪ n1, dt crd crd pp-f crd pp-f j n2 pns21 vh2 vvn.
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Item, a thousand lazie prayers thou hast made. Item, 20. hundred Sabbaths thou hast prophaned. Item, fourty Sacraments thou hast unworthily received:Item, a thousand lazy Prayers thou hast made. Item, 20. hundred Sabbaths thou hast Profaned. Item, fourty Sacraments thou hast unworthily received:
n1, dt crd j n2 pns21 vh2 vvn. n1, crd crd n2 pns21 vh2 vvn. n1, crd n2 pns21 vh2 av-j vvn:
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Thus ye have run on, as if ye thought every day seven years till ye are in hell Thus it is with you, when your zeal is set any where else then on God.
Thus you have run on, as if you Thought every day seven Years till you Are in hell Thus it is with you, when your zeal is Set any where Else then on God.
av pn22 vhb vvn a-acp, c-acp cs pn22 vvd d n1 crd n2 c-acp pn22 vbr p-acp n1 av pn31 vbz p-acp pn22, c-crq po22 n1 vbz vvn d c-crq av av p-acp np1.
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Thirdly, Zeal is the predominant element in the soul. Look what the soul is zealous unto, that is the predominant temper of the soul:
Thirdly, Zeal is the predominant element in the soul. Look what the soul is zealous unto, that is the predominant temper of the soul:
ord, n1 vbz dt j n1 p-acp dt n1. vvb r-crq dt n1 vbz j p-acp, cst vbz dt j n1 pp-f dt n1:
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if thou beest zealous for God, Christ is predominant in thee:
if thou Best zealous for God, christ is predominant in thee:
cs pns21 vb2s j p-acp np1, np1 vbz j p-acp pno21:
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if thou beest zealous for the things of this world, the world is predominant in thee, Non datur temperamentum ad pondus, sayes the Philosopher, there is no temper but something is predominant.
if thou Best zealous for the things of this world, the world is predominant in thee, Non datur temperamentum ad pondus, Says the Philosopher, there is no temper but something is predominant.
cs pns21 vb2s j p-acp dt n2 pp-f d n1, dt n1 vbz j p-acp pno21, fw-fr fw-la fw-la fw-la fw-la, vvz dt n1, pc-acp vbz dx n1 cc-acp pi vbz j.
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You never heard of a soul that had as much of the world in him as of Christ,
You never herd of a soul that had as much of the world in him as of christ,
pn22 av-x vvd pp-f dt n1 cst vhd p-acp d pp-f dt n1 p-acp pno31 c-acp pp-f np1,
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and of Christ as of the world:
and of christ as of the world:
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No, as he is zealous to one thing, so one thing or other is predominant in him.
No, as he is zealous to one thing, so one thing or other is predominant in him.
uh-dx, c-acp pns31 vbz j p-acp crd n1, av crd n1 cc n-jn vbz j p-acp pno31.
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Menpleasing is predominant in one, pride predominant in another, and pleasure predominant in a third. Whatsoever a man is zealous unto, that is his predominant element:
Menpleasing is predominant in one, pride predominant in Another, and pleasure predominant in a third. Whatsoever a man is zealous unto, that is his predominant element:
vvg vbz j p-acp pi, n1 j p-acp j-jn, cc n1 j p-acp dt ord. r-crq dt n1 vbz j p-acp, cst vbz po31 j n1:
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Now if thine affections, if the zeal of them be not set upon God, then something or other in the world is predominant in thee O what a misery then is it to be lesse zealous for God then for the world!
Now if thine affections, if the zeal of them be not Set upon God, then something or other in the world is predominant in thee Oh what a misery then is it to be less zealous for God then for the world!
av cs po21 n2, cs dt n1 pp-f pno32 vbi xx vvn p-acp np1, cs pi cc n-jn p-acp dt n1 vbz j p-acp pno21 uh r-crq dt n1 av vbz pn31 pc-acp vbi av-dc j p-acp np1 av p-acp dt n1!
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the world is predominant in thee, this is the character of one that yet is no better then a reprobate;
the world is predominant in thee, this is the character of one that yet is no better then a Reprobate;
dt n1 vbz j p-acp pno21, d vbz dt n1 pp-f pi cst av vbz dx jc cs dt n-jn;
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Lovers of pleasure more then lovers of God, 2 Tim. 3. 4. when pleasure is predominant and not God.Lovers of pleasure more then lovers of God, 2 Tim. 3. 4. when pleasure is predominant and not God.
n2 pp-f n1 av-dc cs n2 pp-f np1, crd np1 crd crd r-crq n1 vbz j cc xx np1.
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He that loveth father or mother more then me, is not worthy of me, &c. sayes Christ, Mat. 10. 37. when carnal relations are predominant,
He that loves father or mother more then me, is not worthy of me, etc. Says christ, Mathew 10. 37. when carnal relations Are predominant,
pns31 cst vvz n1 cc n1 av-dc cs pno11, vbz xx j pp-f pno11, av vvz np1, np1 crd crd c-crq j n2 vbr j,
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and not spiritual, this I say is an evident character of a wicked man:
and not spiritual, this I say is an evident character of a wicked man:
cc xx j, d pns11 vvb vbz dt j n1 pp-f dt j n1:
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for what difference is there between a godly man and wicked man? both have sinne in them; this is the difference:
for what difference is there between a godly man and wicked man? both have sin in them; this is the difference:
p-acp r-crq n1 vbz a-acp p-acp dt j n1 cc j n1? d vhb n1 p-acp pno32; d vbz dt n1:
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a godly man hath sin in him, but grace is predominant, and therefore he is called a godly man:
a godly man hath since in him, but grace is predominant, and Therefore he is called a godly man:
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A wicked man hath many good graces in him, but sinne and wickednesse is predominant, and therefore he is called a wicked man;
A wicked man hath many good graces in him, but sin and wickedness is predominant, and Therefore he is called a wicked man;
dt j n1 vhz d j n2 p-acp pno31, cc-acp n1 cc n1 vbz j, cc av pns31 vbz vvn dt j n1;
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the denomination is from the part that is predominant. The beasts of the earth, because the earth is predominant:
the denomination is from the part that is predominant. The beasts of the earth, Because the earth is predominant:
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the fishes of the Sea, because the water is predominant;
the Fish of the Sea, Because the water is predominant;
dt n2 pp-f dt n1, c-acp dt n1 vbz j;
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a brick-house, not as though there were no wood in it, but because brick is predominant Mark all thy thoughts which is predominant in thee, the world or Christ:
a brick-house, not as though there were no wood in it, but Because brick is predominant Mark all thy thoughts which is predominant in thee, the world or christ:
dt n1, xx c-acp cs pc-acp vbdr dx n1 p-acp pn31, cc-acp c-acp n1 vbz j n1 d po21 n2 r-crq vbz j p-acp pno21, dt n1 cc np1:
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mark all thy speeches, which is predominant, earth or heaven; mark all thy cares, which is predominant to busie thee most:
mark all thy Speeches, which is predominant, earth or heaven; mark all thy Cares, which is predominant to busy thee most:
vvb d po21 n2, r-crq vbz j, n1 cc n1; vvb d po21 n2, r-crq vbz j pc-acp vvi pno21 av-ds:
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O what a wofull estate art thou in, when sin and corruption is predominant in thee:
Oh what a woeful estate art thou in, when since and corruption is predominant in thee:
uh r-crq dt j n1 n1 pns21 p-acp, c-crq n1 cc n1 vbz j p-acp pno21:
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If thou be more zealous after the things of this life, then after grace and holiness, without which no man shall see the Lord:
If thou be more zealous After the things of this life, then After grace and holiness, without which no man shall see the Lord:
cs pns21 vbb dc j p-acp dt n2 pp-f d n1, av p-acp n1 cc n1, p-acp r-crq dx n1 vmb vvi dt n1:
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Thou canst never enter into Gods kingdom, because sin is predominant in thee. Fourthly, Zeal is the self-cruelty of the soul:
Thou Canst never enter into God's Kingdom, Because since is predominant in thee. Fourthly, Zeal is the self-cruelty of the soul:
pns21 vm2 av-x vvi p-acp ng1 n1, c-acp n1 vbz j p-acp pno21. ord, n1 vbz dt n1 pp-f dt n1:
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If thou beest most zealous to God, thy zeal is a holy cruelty to thy self.
If thou Best most zealous to God, thy zeal is a holy cruelty to thy self.
cs pns21 vb2s av-ds j p-acp np1, po21 n1 vbz dt j n1 p-acp po21 n1.
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Master, spare thy self, sayes Peter to Christ, Get thee behinde me Saran, sayes Christ;
Master, spare thy self, Says Peter to christ, Get thee behind me Saran, Says christ;
n1, vvb po21 n1, vvz np1 p-acp np1, vvb pno21 p-acp pno11 np1, vvz np1;
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he was zealous for the redemption of the world, and he would not spare his own life.
he was zealous for the redemption of the world, and he would not spare his own life.
pns31 vbds j p-acp dt n1 pp-f dt n1, cc pns31 vmd xx vvi po31 d n1.
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Zeal is a holy cruelty of the soul, it will spare nothing, nor life, nor credit, nor living, nor any thing.
Zeal is a holy cruelty of the soul, it will spare nothing, nor life, nor credit, nor living, nor any thing.
n1 vbz dt j n1 pp-f dt n1, pn31 vmb vvi pix, ccx n1, ccx n1, ccx vvg, ccx d n1.
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M. Fox that was zealous in his love to the poor, he was in a holy manner cruell to himself, to give the very clothes off his back, rather then the naked should not be covered.
M. Fox that was zealous in his love to the poor, he was in a holy manner cruel to himself, to give the very clothes off his back, rather then the naked should not be covered.
n1 n1 cst vbds j p-acp po31 n1 p-acp dt j, pns31 vbds p-acp dt j n1 j p-acp px31, pc-acp vvi dt j n2 a-acp po31 n1, av-c cs dt j vmd xx vbi vvn.
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Love is as strong as death, and as cruell as the grave, Cant. 8. 6. Durus sicut inferi zelus, as Ambrose expounds it:
Love is as strong as death, and as cruel as the grave, Cant 8. 6. Durus sicut Inferi Zeal, as Ambrose expounds it:
n1 vbz a-acp j c-acp n1, cc p-acp j c-acp dt n1, np1 crd crd np1 fw-la fw-la fw-la, p-acp np1 vvz pn31:
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zeal is as hard as the grave.
zeal is as hard as the grave.
n1 vbz a-acp j c-acp dt n1.
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A man that is zealous is a hard man to himself, that he may be free unto God;
A man that is zealous is a hard man to himself, that he may be free unto God;
dt n1 cst vbz j vbz dt j n1 p-acp px31, cst pns31 vmb vbi j p-acp np1;
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not as though true zeal were hard and cruell indeed unto his own soul, but I mean, to his own fleshly desires and respects, he is the mercifullest man to his own soul under heaven.
not as though true zeal were hard and cruel indeed unto his own soul, but I mean, to his own fleshly Desires and respects, he is the mercifullest man to his own soul under heaven.
xx p-acp c-acp j n1 vbdr j cc j av p-acp po31 d n1, cc-acp pns11 vvb, p-acp po31 d j n2 cc n2, pns31 vbz dt js n1 p-acp po31 d n1 p-acp n1.
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Now then see what a woful estate thou art in, if thou beest not zealous for God:
Now then see what a woeful estate thou art in, if thou Best not zealous for God:
av av vvi r-crq dt j n1 pns21 vb2r p-acp, cs pns21 vb2s xx j p-acp np1:
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for if the zeal of thine affections gad any where else, thou art the cruellest man to thine own soul in very deed,
for if the zeal of thine affections gad any where Else, thou art the Cruellest man to thine own soul in very deed,
c-acp cs dt n1 pp-f po21 ng1 n1 d q-crq av, pns21 vb2r dt js n1 p-acp po21 d n1 p-acp j n1,
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and in truth, as possibly can be:
and in truth, as possibly can be:
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Thou squandrest away Gods mercies, thou treasurest up Gods wrath, thou livest in those sins which thine own conscience can tell thee are sins, thou bestowest thine affections upon the things of this life, which should be given to God, thou damnest thine own soul.
Thou squandrest away God's Mercies, thou treasurest up God's wrath, thou Livest in those Sins which thine own conscience can tell thee Are Sins, thou bestowest thine affections upon the things of this life, which should be given to God, thou damnest thine own soul.
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That time which God vouchsafes thee to get grace in, thou wastest it away upon vanity;
That time which God vouchsafes thee to get grace in, thou wastest it away upon vanity;
cst n1 r-crq np1 vvz pno21 pc-acp vvi n1 p-acp, pns21 vv2 pn31 av p-acp n1;
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thou art more earnest for the good of thy carkasse then for the everlasting weal or thy soul;
thou art more earnest for the good of thy carcase then for the everlasting weal or thy soul;
pns21 vb2r av-dc j p-acp dt j pp-f po21 n1 av p-acp dt j n1 cc po21 n1;
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thou partest with Christ, rather then with thy lusts ▪ O thou art durus ut inferi, thou art as cruell as, hell to thine own soul.
thou partest with christ, rather then with thy Lustiest ▪ Oh thou art Durus ut Inferi, thou art as cruel as, hell to thine own soul.
pns21 vv2 p-acp np1, av-c cs p-acp po21 n2 ▪ uh pns21 vb2r fw-la fw-la fw-la, pns21 vb2r a-acp j c-acp, n1 p-acp po21 d n1.
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Thou knowest that whosoever comes to the Sacrament unworthily, or unpreparedly, or not a new creature, he eats and drinks his own damnation:
Thou Knowest that whosoever comes to the Sacrament unworthily, or unpreparedly, or not a new creature, he eats and drinks his own damnation:
pns21 vv2 d r-crq vvz p-acp dt n1 av-j, cc av-vvn, cc xx dt j n1, pns31 vvz cc vvz po31 d n1:
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thou knowest this well enough, thou knowest that the Lord sayes so in his Word.
thou Knowest this well enough, thou Knowest that the Lord Says so in his Word.
pns21 vv2 d av av-d, pns21 vv2 cst dt n1 vvz av p-acp po31 n1.
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Yet thou art so cruell to thy own soul, that for all this thou wilt venture:
Yet thou art so cruel to thy own soul, that for all this thou wilt venture:
av pns21 vb2r av j p-acp po21 d n1, cst p-acp d d pns21 vm2 vvi:
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thou knowest, that he that comes to this supper without a wedding-garment shall be cast into utter darknesse, where is weeping and gnashing of teeth;
thou Knowest, that he that comes to this supper without a Wedding garment shall be cast into utter darkness, where is weeping and gnashing of teeth;
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thou knowest this full well, and thou canst not deny it. Yet thou art so cruell to thy own soul, as to come hither without it:
thou Knowest this full well, and thou Canst not deny it. Yet thou art so cruel to thy own soul, as to come hither without it:
pns21 vv2 d j av, cc pns21 vm2 xx vvi pn31. av pns21 vb2r av j p-acp po21 d n1, c-acp pc-acp vvi av p-acp pn31:
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thine affections are so eager after the things of this life, the very zeal of them all, that thou art even cruell to thine own soul, Durus ut inferi, as cruell as hell it self to thy self.
thine affections Are so eager After the things of this life, the very zeal of them all, that thou art even cruel to thine own soul, Durus ut Inferi, as cruel as hell it self to thy self.
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O the cruelty of thine earthly zeal;
O the cruelty of thine earthly zeal;
sy dt n1 pp-f po21 j n1;
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it makes thee fearlesse and witlesse to sinne against God, which the Angels of heaven durst not doe for a thousand worlds.
it makes thee fearless and witless to sin against God, which the Angels of heaven durst not do for a thousand world's.
pn31 vvz pno21 j cc j p-acp n1 p-acp np1, r-crq dt n2 pp-f n1 vvd xx vdi p-acp dt crd n2.
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It makes thee sinne against Christ, and cast off his yoke, without which thou canst be never saved;
It makes thee sin against christ, and cast off his yoke, without which thou Canst be never saved;
pn31 vvz pno21 n1 p-acp np1, cc vvd a-acp po31 n1, p-acp r-crq pns21 vm2 vbi av vvn;
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it makes thee choak the motions of Gods Spirit, and strangle thine own conscience, Durus ut inferi zelus, may we well say;
it makes thee choke the motions of God's Spirit, and strangle thine own conscience, Durus ut Inferi Zeal, may we well say;
pn31 vvz pno21 vvi dt n2 pp-f npg1 n1, cc vvb po21 d n1, np1 fw-la fw-la fw-la, vmb pns12 av vvb;
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this zeal is as cruell as hell, and yet it is in every one of us all, that is not zealous for God.
this zeal is as cruel as hell, and yet it is in every one of us all, that is not zealous for God.
d n1 vbz a-acp j c-acp n1, cc av pn31 vbz p-acp d crd pp-f pno12 d, cst vbz xx j p-acp np1.
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Fifthly, Zeal is the brand of the soul:
Fifthly, Zeal is the brand of the soul:
ord, n1 vbz dt n1 pp-f dt n1:
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When a man is zealous in any passion, whatever it be, we see it sets a brand upon a man;
When a man is zealous in any passion, whatever it be, we see it sets a brand upon a man;
c-crq dt n1 vbz j p-acp d n1, r-crq pn31 vbi, pns12 vvb pn31 vvz dt n1 p-acp dt n1;
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we call him a cholerick man, that is zealous with anger; he is very touchy, say we.
we call him a choleric man, that is zealous with anger; he is very touchy, say we.
pns12 vvb pno31 dt j n1, cst vbz j p-acp n1; pns31 vbz av j, vvb pns12.
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We call him a fretful, envious man, that is zealously given thereunto. We call him a melancholy man that is much in his sadnesse.
We call him a fretful, envious man, that is zealously given thereunto. We call him a melancholy man that is much in his sadness.
pns12 vvb pno31 dt j, j n1, cst vbz av-j vvn av. pns12 vvb pno31 dt j-jn n1 cst vbz av-d p-acp po31 n1.
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Zeal which is the Much of every affection, it sets a brand upon a man.
Zeal which is the Much of every affection, it sets a brand upon a man.
n1 r-crq vbz dt d pp-f d n1, pn31 vvz dt n1 p-acp dt n1.
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So when a man is zealous for good, it sets a good brand upon a man,
So when a man is zealous for good, it sets a good brand upon a man,
av c-crq dt n1 vbz j p-acp j, pn31 vvz dt j n1 p-acp dt n1,
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as Aemilius for his goodnesse, was called Aemilius the good. Antoninus for his piety was called Antoninus the pious:
as Aemilius for his Goodness, was called Aemilius the good. Antoninus for his piety was called Antoninus the pious:
c-acp npg1 p-acp po31 n1, vbds vvn np1 dt j. np1 p-acp po31 n1 vbds vvn np1 dt j:
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so in Scripture one Barsabas was called Iustus the just. so in Scripture one Barsabbas was called Justus the just.
av p-acp n1 crd np1 vbds vvn np1 dt j.
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So it should seem too, that Simon was a noted man for some passionate and affectionate forwardnesse,
So it should seem too, that Simon was a noted man for Some passionate and affectionate forwardness,
av pn31 vmd vvi av, cst np1 vbds dt j-vvn n1 p-acp d j cc j n1,
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and therefore he was called Simon Zelotes, that is, Simon the zealous, Luk 6. 15. And so we see though it be counted a mockage by the ignorant world, it is observed by them which are without, that Gods people are zealous.
and Therefore he was called Simon Zealots, that is, Simon the zealous, Luk 6. 15. And so we see though it be counted a mockage by the ignorant world, it is observed by them which Are without, that God's people Are zealous.
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Look whatever a man is zealous in, that is able to brand him.
Look whatever a man is zealous in, that is able to brand him.
n1 r-crq dt n1 vbz j p-acp, cst vbz j pc-acp vvi pno31.
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Now if thou beest zealous for the world, or zealous after thy pleasures or any thing else in the world, it brands thee in the forehead for a carnal wretch:
Now if thou Best zealous for the world, or zealous After thy pleasures or any thing Else in the world, it brands thee in the forehead for a carnal wretch:
av cs pns21 vb2s j p-acp dt n1, cc j p-acp po21 n2 cc d n1 av p-acp dt n1, pn31 vvz pno21 p-acp dt n1 p-acp dt j n1:
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as Elymas the sorcerer, Iudas the traytor:
as Elymas the sorcerer, Iudas the traitor:
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It stigmatizes thee for a worldling, or a drunkard, or a company-keeper, or voluptuous, or whatever it be thy zeal is most in.
It stigmatizes thee for a worldling, or a drunkard, or a Company-keeper, or voluptuous, or whatever it be thy zeal is most in.
pn31 n2 pno21 p-acp dt n1, cc dt n1, cc dt n1, cc j, cc r-crq pn31 vbi po21 n1 vbz av-ds j.
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Every man is more zealous for one thing then he is for another, either for God,
Every man is more zealous for one thing then he is for Another, either for God,
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or something else in the world; the.
or something Else in the world; the.
cc pi av p-acp dt n1; av.
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Question is, whether art thou most zealous for? if thou beest more zealous for any thing else then thou art for God, it brands thee for a wretch.
Question is, whither art thou most zealous for? if thou Best more zealous for any thing Else then thou art for God, it brands thee for a wretch.
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Such an one a very worldling; such an one a very muck-worm; such an one a very spendthrift;
Such an one a very worldling; such an one a very muckworm; such an one a very spendthrift;
d dt pi dt j n1; d dt pi dt j n1; d dt pi dt j n1;
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such an one a very gamester and a royster; such an one a very tatler; such an one an Orlando Furioso: such an one a hard man;
such an one a very gamester and a roister; such an one a very tatler; such an one an Orlando Furioso: such an one a hard man;
d dt pi dt j n1 cc dt n1; d dt pi dt j n1; d dt pi dt np1 np1: d dt pi dt j n1;
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Look where thy most is, that does truly brand thee before God and good men that are able to discern thee.
Look where thy most is, that does truly brand thee before God and good men that Are able to discern thee.
vvb c-crq po21 av-ds vbz, cst vdz av-j vvi pno21 p-acp np1 cc j n2 cst vbr j pc-acp vvi pno21.
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The XI. Sermon. Col. 3. 2. Set your affections on things that are above, &c. THe sixth is, Zeal is the transportation of the soul out of it self.
The XI. Sermon. Col. 3. 2. Set your affections on things that Are above, etc. THe sixth is, Zeal is the transportation of the soul out of it self.
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When a man is zealous in a passion, he is transported out of himself, the passion hath command of him,
When a man is zealous in a passion, he is transported out of himself, the passion hath command of him,
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and not he of his passion.
and not he of his passion.
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As a man that is all on fire with anger, or with choler, it transports him out of himself,
As a man that is all on fire with anger, or with choler, it transports him out of himself,
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and he is under the command of his anger, his anger rules him; it is well for him now if his anger be good;
and he is under the command of his anger, his anger rules him; it is well for him now if his anger be good;
cc pns31 vbz p-acp dt n1 pp-f po31 n1, po31 n1 vvz pno31; pn31 vbz av p-acp pno31 av cs po31 n1 vbb j;
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but if it be carnal, what a woful condition is he in! If a mans zeal be good and for God, he is happy.
but if it be carnal, what a woeful condition is he in! If a men zeal be good and for God, he is happy.
cc-acp cs pn31 vbb j, r-crq dt j n1 vbz pns31 p-acp! cs dt ng1 n1 vbb j cc p-acp np1, pns31 vbz j.
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As David was zealous for God, he was transported out of himself, he was not his own man.
As David was zealous for God, he was transported out of himself, he was not his own man.
p-acp np1 vbds j p-acp np1, pns31 vbds vvn av pp-f px31, pns31 vbds xx po31 d n1.
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No, sayes he, I am thine, Lord save me, for I have sought thy precepts. Psal. 119. 94. he sought Gods precepts with such zeal.
No, Says he, I am thine, Lord save me, for I have sought thy Precepts. Psalm 119. 94. he sought God's Precepts with such zeal.
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that he was not his own man, he was under the command of his zeal, his zeal was to God,
that he was not his own man, he was under the command of his zeal, his zeal was to God,
cst pns31 vbds xx po31 d n1, pns31 vbds p-acp dt n1 pp-f po31 n1, po31 n1 vbds p-acp np1,
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and it did captivate him to God, I am thine, sayes he.
and it did captivate him to God, I am thine, Says he.
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He was at Gods dispose, not at his own, for his zeal transported him out of himself.
He was At God's dispose, not At his own, for his zeal transported him out of himself.
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Himself would transgresse, but his zeal would not let him. Himself would be carelesse, but his zeal would not suffer him.
Himself would transgress, but his zeal would not let him. Himself would be careless, but his zeal would not suffer him.
px31 vmd vvi, cc-acp po31 n1 vmd xx vvi pno31. px31 vmd vbi j, cc-acp po31 n1 vmd xx vvi pno31.
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He must do as his zeal would have it. He had not the command of himself.
He must do as his zeal would have it. He had not the command of himself.
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No, he was at the command of his gracious zeal. It was well for him it was good:
No, he was At the command of his gracious zeal. It was well for him it was good:
uh-dx, pns31 vbds p-acp dt n1 pp-f po31 j n1. pn31 vbds av p-acp pno31 pn31 vbds j:
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for now on the contrary, if a mans affections be set upon the things of this life, he must have pleasures,
for now on the contrary, if a men affections be Set upon the things of this life, he must have pleasures,
c-acp av p-acp dt n-jn, cs dt ng1 n2 vbb vvn p-acp dt n2 pp-f d n1, pns31 vmb vhi n2,
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and he must have his living and his maintenance, and he must have this, his affections are set on it, he is zealous after them:
and he must have his living and his maintenance, and he must have this, his affections Are Set on it, he is zealous After them:
cc pns31 vmb vhi po31 n-vvg cc po31 n1, cc pns31 vmb vhi d, po31 n2 vbr vvn p-acp pn31, pns31 vbz j p-acp pno32:
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this man is not his own man, he is a servant of his lusts. As David said, I am thine, Lord:
this man is not his own man, he is a servant of his Lustiest. As David said, I am thine, Lord:
d n1 vbz xx po31 d n1, pns31 vbz dt n1 pp-f po31 n2. p-acp np1 vvd, pns11 vbm png21, n1:
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so he may say on the contrary, I am thine, World, I am thine Pleasure, I am thine Satan, I am at thy command and thy service.
so he may say on the contrary, I am thine, World, I am thine Pleasure, I am thine Satan, I am At thy command and thy service.
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As the Text sayes, Paul a servant of Jesus Christ, Iude a servant of Jesus Christ,
As the Text Says, Paul a servant of jesus christ, Iude a servant of jesus christ,
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for they were zealous for Christ, and their zeal made them not their own men:
for they were zealous for christ, and their zeal made them not their own men:
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so I may say of a wicked man, Esau a servant of sinful pleasure and delights, Demas a servant of this present world, Diotrephes a servant of his own ambition;
so I may say of a wicked man, Esau a servant of sinful pleasure and delights, Demas a servant of this present world, Diotrephes a servant of his own ambition;
av pns11 vmb vvi pp-f dt j n1, np1 dt n1 pp-f j n1 cc n2, np1 dt n1 pp-f d j n1, np1 dt n1 pp-f po31 d n1;
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for they were zealous of these things, and their zeal made them slaves thereto.
for they were zealous of these things, and their zeal made them slaves thereto.
c-acp pns32 vbdr j pp-f d n2, cc po32 n1 vvd pno32 n2 av.
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Whosoever committeth sin is the servant of sin, Ioh. 8. 34. sayes Christ to the Jews;
Whosoever Committeth since is the servant of since, John 8. 34. Says christ to the jews;
r-crq vvz n1 vbz dt n1 pp-f n1, np1 crd crd vvz np1 p-acp dt np2;
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servant? say they, we were never servants, we are free:
servant? say they, we were never Servants, we Are free:
n1? vvb pns32, pns12 vbdr av-x n2, pns12 vbr j:
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servants, sayes he, yea, ye are the servants of sinne, ye go about to kill me, sayes he.
Servants, Says he, yea, you Are the Servants of sin, you go about to kill me, Says he.
n2, vvz pns31, uh, pn22 vbr dt n2 pp-f n1, pn22 vvb a-acp pc-acp vvi pno11, vvz pns31.
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Are not ye the slaves of sinne, when ye will be obedient to your lusts, to doe such an ill office as to murther me? I know there be two kindes of slaves and servants;
are not you the slaves of sin, when you will be obedient to your Lustiest, to do such an ill office as to murder me? I know there be two Kinds of slaves and Servants;
vbr xx pn22 dt n2 pp-f n1, c-crq pn22 vmb vbi j p-acp po22 n2, pc-acp vdi d dt j-jn n1 c-acp pc-acp vvi pno11? pns11 vvb pc-acp vbi crd n2 pp-f n2 cc n2;
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some that are in arctâ custodiâ, close prisoners;
Some that Are in arctâ custodiâ, close Prisoners;
d cst vbr p-acp fw-la fw-la, j n2;
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Such servants of sinne are they, that are kept so close, that they cannot go one step beyond prophanesse.
Such Servants of sin Are they, that Are kept so close, that they cannot go one step beyond profaneness.
d n2 pp-f n1 vbr pns32, cst vbr vvn av av-j, cst pns32 vmbx vvi crd n1 p-acp n1.
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Some in libera custodia, are false prisoners.
some in Libera Custodia, Are false Prisoners.
d p-acp fw-fr fw-la, vbr j n2.
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When a mans lusts hold him in a longer chain, like birds in a larger Cage, which may be is free to be a professour,
When a men Lustiest hold him in a longer chain, like Birds in a larger Cage, which may be is free to be a professor,
c-crq dt ng1 n2 vvb pno31 p-acp dt jc n1, av-j n2 p-acp dt jc n1, r-crq vmb vbi vbz j pc-acp vbi dt n1,
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and come to Church, and hear, and pray, and be civill;
and come to Church, and hear, and pray, and be civil;
cc vvb p-acp n1, cc vvi, cc vvb, cc vbi j;
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and when he is once at the length of his chain, his lusts pull him back:
and when he is once At the length of his chain, his Lustiest pull him back:
cc c-crq pns31 vbz a-acp p-acp dt n1 pp-f po31 n1, po31 n2 vvi pno31 av:
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the former are affections Gallislaves, chained to their seats and their oars; the latter are their sluggish messengers, to go up and down of their errand.
the former Are affections Gallislaves, chained to their seats and their oars; the latter Are their sluggish messengers, to go up and down of their errand.
dt j vbr ng1 n2, vvn p-acp po32 n2 cc po32 n2; dt d vbr po32 j n2, pc-acp vvi a-acp cc a-acp pp-f po32 n1.
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And therefore the devil which takes all advantages of a mans affections, is said to hold him captive at his pleasure, 2 Tim. 2. 26. O sayst thou, I am not the devils captive at his pleasure, I will not swear,
And Therefore the Devil which Takes all advantages of a men affections, is said to hold him captive At his pleasure, 2 Tim. 2. 26. O Sayest thou, I am not the Devils captive At his pleasure, I will not swear,
cc av dt n1 r-crq vvz d n2 pp-f dt ng1 n2, vbz vvn pc-acp vvi pno31 j-jn p-acp po31 n1, crd np1 crd crd np1 vv2 pns21, pns11 vbm xx dt n2 j-jn p-acp po31 n1, pns11 vmb xx vvi,
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nor swagger, nor be drunken as some will; alas, alas!
nor swagger, nor be drunken as Some will; alas, alas!
ccx vvi, ccx vbb j c-acp d n1; uh, uh!
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it is not the devils pleasure to have thee a drunkard or a swearer, it is his pleasure to use his servants some for one service, some for another:
it is not the Devils pleasure to have thee a drunkard or a swearer, it is his pleasure to use his Servants Some for one service, Some for Another:
pn31 vbz xx dt ng1 n1 pc-acp vhi pno21 dt n1 cc dt n1, pn31 vbz po31 n1 pc-acp vvi po31 n2 d p-acp crd n1, d p-acp n-jn:
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it is not his pleasure to employ thy tongue in swearing; No, he'l employ thy tongue only in talking civilly of the things of the world.
it is not his pleasure to employ thy tongue in swearing; No, He'll employ thy tongue only in talking civilly of the things of the world.
pn31 vbz xx po31 n1 pc-acp vvi po21 n1 p-acp vvg; uh-x, pns31|vmb vvi po21 n1 av-j p-acp vvg av-j pp-f dt n2 pp-f dt n1.
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It is not his pleasure to use thee for drunkennesse and whoredom, but to go on in security and formality, and presumption.
It is not his pleasure to use thee for Drunkenness and whoredom, but to go on in security and formality, and presumption.
pn31 vbz xx po31 n1 pc-acp vvi pno21 p-acp n1 cc n1, cc-acp pc-acp vvi a-acp p-acp n1 cc n1, cc n1.
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O what a hideous case art thou in, the zeal of whose affections is not set upon God! What will not thine affections command? and then if they command thou art not thine own man, thou must obey. Let coveteousnesse command; O what a hideous case art thou in, the zeal of whose affections is not Set upon God! What will not thine affections command? and then if they command thou art not thine own man, thou must obey. Let covetousness command;
sy r-crq dt j n1 vb2r pns21 p-acp, dt n1 pp-f rg-crq n2 vbz xx vvn p-acp np1 q-crq vmb xx po21 n2 vvi? cc av cs pns32 vvb pns21 vb2r xx po21 d n1, pns21 vmb vvi. vvb n1 vvi;
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how wilt thou curtail thy prayers to God in the morn? how seldom wilt thou be thinking of God all the day? how wilt thou cark,
how wilt thou curtail thy Prayers to God in the morn? how seldom wilt thou be thinking of God all the day? how wilt thou cark,
q-crq vm2 pns21 vvi po21 n2 p-acp np1 p-acp dt n1? uh-crq av vm2 pns21 vbi vvg pp-f np1 d dt n1? q-crq vm2 pns21 vvi,
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and pinch, and spare? Let mirth and jollity command thee, how wilt thou jest,
and pinch, and spare? Let mirth and jollity command thee, how wilt thou jest,
cc n1, cc vvi? vvb n1 cc n1 vvb pno21, q-crq vm2 pns21 vvi,
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and fool, and hoit, and play, and giggle, and mock, any thing for pastime? Let revenge command thee,
and fool, and hoit, and play, and giggle, and mock, any thing for pastime? Let revenge command thee,
cc n1, cc n1, cc vvi, cc vvi, cc vvi, d n1 p-acp n1? vvb n1 vvi pno21,
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how angerly wilt thou look? how snappishly wilt ▪ thou speak? how churlishly wilt thou bend thy fist? or how basely wilt thou study to do a displeasure? how apt to misconstrue what thy neighbour doth? how ready to entertain any flying rumour of him? thus thou art not thine own man,
how angrily wilt thou look? how snappishly wilt ▪ thou speak? how churlishly wilt thou bend thy fist? or how basely wilt thou study to do a displeasure? how apt to misconstrue what thy neighbour does? how ready to entertain any flying rumour of him? thus thou art not thine own man,
c-crq av-j vm2 pns21 vvi? q-crq av-j vm2 ▪ pns21 vvi? q-crq av-j vm2 pns21 vvi po21 n1? cc c-crq av-j vm2 pns21 vvi pc-acp vdi dt n1? q-crq j pc-acp vvi r-crq po21 n1 vdz? q-crq j pc-acp vvi d j-vvg n1 pp-f pno31? av pns21 vb2r xx po21 d n1,
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but harased, and hurried up and down by thine unruly affections, till they have undone thy soul for ever.
but harassed, and hurried up and down by thine unruly affections, till they have undone thy soul for ever.
cc-acp vvd, cc vvd a-acp cc a-acp p-acp po21 j n2, c-acp pns32 vhb vvn po21 n1 c-acp av.
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O consider then the wofulnesse of this thy slavery, when the zeal of thine affections is thus disjoyned from God.
O Consider then the wofulnesse of this thy slavery, when the zeal of thine affections is thus disjoined from God.
sy vvb av dt n1 pp-f d po21 n1, c-crq dt n1 pp-f po21 n2 vbz av vvn p-acp np1.
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Consider quickly if thine affections keep thee in service long, they'l keep thee ever; the longer a man stays in service, the more fool he is.
Consider quickly if thine affections keep thee in service long, They'll keep thee ever; the longer a man stays in service, the more fool he is.
np1 av-j cs po21 n2 vvb pno21 p-acp n1 av-j, pns32|vmb vvi pno21 av; dt jc dt n1 vvz p-acp n1, dt av-dc n1 pns31 vbz.
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Alterius ne sit, qui suus esse potest: Alterius ne sit, qui suus esse potest:
fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la:
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In the Law of God it is written, that if a servant after seven years bondage did still love his Master, the Law sayes thus, let his Master boar his ears,
In the Law of God it is written, that if a servant After seven Years bondage did still love his Master, the Law Says thus, let his Master boar his ears,
p-acp dt n1 pp-f np1 pn31 vbz vvn, cst cs dt n1 p-acp crd ng2 n1 vdd av vvi po31 n1, dt n1 vvz av, vvb po31 n1 n1 po31 n2,
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and make him serve for ever, Exod. 21. 5. well, take heed;
and make him serve for ever, Exod 21. 5. well, take heed;
cc vvi pno31 vvi p-acp av, np1 crd crd av, vvb n1;
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thou lovest to live on as thou dost, and thou likest thy slavish courses too too well, take heed, I say,
thou Lovest to live on as thou dost, and thou likest thy slavish courses too too well, take heed, I say,
pns21 vv2 pc-acp vvi a-acp c-acp pns21 vd2, cc pns21 vv2 po21 j n2 av av av, vvb n1, pns11 vvb,
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lest thine ears be nayled to thine affections, and thou be made a slave for ever, I fear me, we have many of such slaves, their ears boar'd with an awl,
lest thine ears be nailed to thine affections, and thou be made a slave for ever, I Fear me, we have many of such slaves, their ears bored with an awl,
cs po21 n2 vbb vvn p-acp po21 n2, cc pns21 vbi vvn dt n1 c-acp av, pns11 vvb pno11, pns12 vhb d pp-f d n2, po32 n2 vvn p-acp dt n1,
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and their souls then bound pren•ice for ever to the waies of Death.
and their Souls then bound pren•ice for ever to the ways of Death.
cc po32 n2 av vvn n1 p-acp av p-acp dt n2 pp-f n1.
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Seventhly, Zeal is the strength of the soul, zeal carries all the strength of the soul with it, leaves none behinde.
Seventhly, Zeal is the strength of the soul, zeal carries all the strength of the soul with it, leaves none behind.
crd, n1 vbz dt n1 pp-f dt n1, n1 vvz d dt n1 pp-f dt n1 p-acp pn31, vvz pix p-acp.
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And therefore the Scripture puts these two things together, ones zeal and his strength.
And Therefore the Scripture puts these two things together, ones zeal and his strength.
cc av dt n1 vvz d crd n2 av, pi2 n1 cc po31 n1.
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Lord, where is thy zeal and thy strength? sayes the Prophet, Isa. 63. 15. If he ask where his zeal is, he asks where his strengh is? for zeal is the strength of the soul.
Lord, where is thy zeal and thy strength? Says the Prophet, Isaiah 63. 15. If he ask where his zeal is, he asks where his strength is? for zeal is the strength of the soul.
n1, q-crq vbz po21 n1 cc po21 n1? vvz dt n1, np1 crd crd cs pns31 vvb c-crq po31 n1 vbz, pns31 vvz c-crq po31 n1 vbz? p-acp n1 vbz dt n1 pp-f dt n1.
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Ye know Iacob wrestled with God for a blessing, and his effectuall fervent prayer prevailed, but how does God expresse it? he expresses his zeal thus.
You know Iacob wrestled with God for a blessing, and his effectual fervent prayer prevailed, but how does God express it? he Expresses his zeal thus.
pn22 vvb np1 vvn p-acp np1 p-acp dt n1, cc po31 j j n1 vvn, cc-acp q-crq vdz np1 vvi pn31? pns31 vvz po31 n1 av.
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By his strength he had power with God, Hos. 12. 3. his prayer was a zealous prayer,
By his strength he had power with God, Hos. 12. 3. his prayer was a zealous prayer,
p-acp po31 n1 pns31 vhd n1 p-acp np1, np1 crd crd po31 n1 vbds dt j n1,
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and therefore it was a prayer with strength, by his strength he had power with God.
and Therefore it was a prayer with strength, by his strength he had power with God.
cc av pn31 vbds dt n1 p-acp n1, p-acp po31 n1 pns31 vhd n1 p-acp np1.
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He prayed, and he prayed with strength, he laid all his strength that he could on the duty,
He prayed, and he prayed with strength, he laid all his strength that he could on the duty,
pns31 vvd, cc pns31 vvd p-acp n1, pns31 vvd d po31 n1 cst pns31 vmd p-acp dt n1,
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and by his strength he had power with God.
and by his strength he had power with God.
cc p-acp po31 n1 pns31 vhd n1 p-acp np1.
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Look what a man is zealous unto, all his strength goes to it, he leaves none behinde.
Look what a man is zealous unto, all his strength Goes to it, he leaves none behind.
n1 q-crq dt n1 vbz j p-acp, d po31 n1 vvz p-acp pn31, pns31 vvz pix p-acp.
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O the misery of a carnal heart, that is not zealous for God, he hath no strength at all left for God,
O the misery of a carnal heart, that is not zealous for God, he hath no strength At all left for God,
sy dt n1 pp-f dt j n1, cst vbz xx j p-acp np1, pns31 vhz dx n1 p-acp d vvd p-acp np1,
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or the saving of his soul. Would he pray? alas! he hath no strength to pray with.
or the Saving of his soul. Would he pray? alas! he hath no strength to pray with.
cc dt n-vvg pp-f po31 n1. vmd pns31 vvi? uh! pns31 vhz dx n1 pc-acp vvi p-acp.
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His prayers are as weak as bul-rushes. Would he resist sin? he hath no strength to resist it with.
His Prayers Are as weak as Bulrushes. Would he resist since? he hath no strength to resist it with.
po31 n2 vbr a-acp j c-acp n2. vmd pns31 vvi n1? pns31 vhz dx n1 pc-acp vvi pn31 p-acp.
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His striving to resist it is nothing able. O how hardy is be to commit sin!
His striving to resist it is nothing able. O how hardy is be to commit since!
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the charges and the cost that is in drinking does not terrifie the drunkard from his drunkennesse, the cost that is in garish apparrell does not terrifie the proud from their vanity in cloaths.
the charges and the cost that is in drinking does not terrify the drunkard from his Drunkenness, the cost that is in garish apparel does not terrify the proud from their vanity in clothes.
dt n2 cc dt n1 cst vbz p-acp n-vvg vdz xx vvi dt n1 p-acp po31 n1, dt n1 cst vbz p-acp j n1 vdz xx vvi dt j p-acp po32 n1 p-acp n2.
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The disgrace that is in sinne does not terrifie the Adulterer from his lust. The fear of fathers and mothers displeasure does not terrifie the spend-thrift from his ryot.
The disgrace that is in sin does not terrify the Adulterer from his lust. The Fear of Father's and mother's displeasure does not terrify the spendthrift from his riot.
dt n1 cst vbz p-acp n1 vdz xx vvi dt n1 p-acp po31 n1. dt n1 pp-f n2 cc ng1 n1 vdz xx vvi dt n1 p-acp po31 n1.
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No, wicked men are hardy that way, because their zeal goes that way.
No, wicked men Are hardy that Way, Because their zeal Goes that Way.
uh-dx, j n2 vbr j cst n1, c-acp po32 n1 vvz d n1.
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But to that which is good, how weak is thy heart? Ezek. 16. 30. nihil metuendum vidit, metuit tamen:
But to that which is good, how weak is thy heart? Ezekiel 16. 30. nihil metuendum vidit, metuit tamen:
p-acp p-acp d r-crq vbz j, c-crq j vbz po21 n1? np1 crd crd fw-la fw-la fw-la, n1 fw-la:
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the least crosse look of a father, or a mother, or a great man, scares him. One twelve-penny charges affrights him: One petty difficulty damps him,
the least cross look of a father, or a mother, or a great man, scares him. One twelve-penny charges affrights him: One Petty difficulty damps him,
dt ds n1 vvb pp-f dt n1, cc dt n1, cc dt j n1, n2 pno31. crd n1 n2 vvz pno31: crd j n1 n2-jn pno31,
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because his zeal stands towards another point;
Because his zeal Stands towards Another point;
c-acp po31 n1 vvz p-acp j-jn n1;
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take him at the plough, there he can be strong to labour, he'l toyl, he'l sweat, he'l hold out.
take him At the plough, there he can be strong to labour, He'll toil, He'll sweat, He'll hold out.
vvb pno31 p-acp dt n1, a-acp pns31 vmb vbi j pc-acp vvi, pns31|vmb n1, pns31|vmb vvi, pns31|vmb vvi av.
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Take him at prayer, he is as weak as water;
Take him At prayer, he is as weak as water;
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take him at a Tale or a Story, he'l remember it well, and repeat it after you, his memory is strong;
take him At a Tale or a Story, He'll Remember it well, and repeat it After you, his memory is strong;
vvb pno31 p-acp dt n1 cc dt n1, pns31|vmb vvi pn31 av, cc vvi pn31 p-acp pn22, po31 n1 vbz j;
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take him at a Sermon, his memory fails him;
take him At a Sermon, his memory fails him;
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take him in a businesse to manage, his wit is strong, his parts strong, he hath an excellent reach;
take him in a business to manage, his wit is strong, his parts strong, he hath an excellent reach;
vvb pno31 p-acp dt n1 pc-acp vvi, po31 n1 vbz j, po31 n2 j, pns31 vhz dt j n1;
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but take him in mortification, he is as weak as a man without understanding. This is the misery of thy soul, when thy zeal is not set upon God.
but take him in mortification, he is as weak as a man without understanding. This is the misery of thy soul, when thy zeal is not Set upon God.
cc-acp vvb pno31 p-acp n1, pns31 vbz a-acp j c-acp dt n1 p-acp n1. d vbz dt n1 pp-f po21 n1, c-crq po21 n1 vbz xx vvn p-acp np1.
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The devil is the strong man, Mat. 12. 29. and thou hast no strength to encounter him;
The Devil is the strong man, Mathew 12. 29. and thou hast no strength to encounter him;
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thy lusts are strong to inthrall thee, and thou hast no strength to be free, and yet thou pishest at these things:
thy Lustiest Are strong to enthral thee, and thou hast no strength to be free, and yet thou pishest At these things:
po21 n2 vbr j pc-acp vvi pno21, cc pns21 vh2 dx n1 pc-acp vbi j, cc av pns21 js p-acp d n2:
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Men think nothing of the devil, as though he were nothing but a scare-crow, they defie him every hour in the day, they jest at him, saying, the devil is a fool, they'l paint him on their wals,
Men think nothing of the Devil, as though he were nothing but a scarecrow, they defy him every hour in the day, they jest At him, saying, the Devil is a fool, They'll paint him on their walls,
n2 vvb pix pp-f dt n1, c-acp cs pns31 vbdr pix cc-acp dt n1, pns32 vvb pno31 d n1 p-acp dt n1, pns32 vvb p-acp pno31, vvg, dt n1 vbz dt n1, pns32|vmb vvi pno31 p-acp po32 n2,
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and call for him as though they would give him a challenge.
and call for him as though they would give him a challenge.
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I remember a pretty Proverb, that I reade the Germans have, Non pingendus est Diabolus in pariete, quia sponte sua venit.
I Remember a pretty Proverb, that I read the Germanes have, Non pingendus est Diabolus in pariete, quia sponte sua venit.
pns11 vvb dt j n1, cst pns11 vvb dt j vhb, fw-fr fw-la fw-la fw-la p-acp n2, fw-la fw-la fw-la fw-la.
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Paint not the devil on the wall, he'l come soon enough of his own accord.
Paint not the Devil on the wall, He'll come soon enough of his own accord.
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I am sure, he comes too soon to beguile men, too soon to bewitch and befool men, too soon to disarm men from all strength to that which is good.
I am sure, he comes too soon to beguile men, too soon to bewitch and befool men, too soon to disarm men from all strength to that which is good.
pns11 vbm j, pns31 vvz av av pc-acp vvi n2, av av pc-acp vvi cc vvi n2, av av pc-acp vvi n2 p-acp d n1 p-acp d r-crq vbz j.
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If he can once set thine affections on the things of this life, he hath gotten the victory,
If he can once Set thine affections on the things of this life, he hath got the victory,
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and thou art not able to recover. Eighthly, Zeal is the full confidence of the soul:
and thou art not able to recover. Eighthly, Zeal is the full confidence of the soul:
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that does a man chieflyest trust to, which he is zealous upon.
that does a man chieflyest trust to, which he is zealous upon.
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He that is zealous for the world he trusts to the world, otherwise he would not be zealous for it.
He that is zealous for the world he trusts to the world, otherwise he would not be zealous for it.
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He trusts to have pleasures, and he trusts to have goods, and he trusts to be esteemed that is zealous about them.
He trusts to have pleasures, and he trusts to have goods, and he trusts to be esteemed that is zealous about them.
pns31 vvz pc-acp vhi n2, cc pns31 vvz pc-acp vhi n2-j, cc pns31 vvz pc-acp vbi vvn cst vbz j p-acp pno32.
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What, do you trust to bear all before you? as we use to say,
What, do you trust to bear all before you? as we use to say,
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when we see a man hot and zealous upon any thing, the soul would not be zealous but that it verily trusts to prevail.
when we see a man hight and zealous upon any thing, the soul would not be zealous but that it verily trusts to prevail.
c-crq pns12 vvb dt n1 j cc j p-acp d n1, dt n1 vmd xx vbi j p-acp cst pn31 av-j vvz pc-acp vvi.
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Thus shall •ine anger be accomplished, and they shall know that I the Lord have spoken it in my zeal, Ezek 5. 13. God was confident of the fullfilling of his wrath,
Thus shall •ine anger be accomplished, and they shall know that I the Lord have spoken it in my zeal, Ezekiel 5. 13. God was confident of the fulfilling of his wrath,
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why? because he had spoken in his zeal. Indeed God may well be so, were he neverso little angry:
why? Because he had spoken in his zeal. Indeed God may well be so, were he neverso little angry:
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but the words do expresse the nature of zeal. It's the full trust of the soul to speed.
but the words do express the nature of zeal. It's the full trust of the soul to speed.
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A wise man will not be hot upon any thing, unlesse he trust to go through stitch.
A wise man will not be hight upon any thing, unless he trust to go through stitch.
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If zeal then be the full trust of the soul, what a mad man art thou not to be zealous for God.
If zeal then be the full trust of the soul, what a mad man art thou not to be zealous for God.
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Thou trustest to the world, and trustest thy pleasures, and trustest thy passions, thou dost not trust God.
Thou trustest to the world, and trustest thy pleasures, and trustest thy passion, thou dost not trust God.
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If thou trustedst the Lord God, thou wouldest be zealous for God. Alas, alas! thou canst not trust God, thou never labourest to please him.
If thou trustedst the Lord God, thou Wouldst be zealous for God. Alas, alas! thou Canst not trust God, thou never labourest to please him.
cs pns21 vvd2 dt n1 np1, pns21 vmd2 vbi j p-acp np1. np1, uh! pns21 vm2 xx vvi np1, pns21 av-x vv2 pc-acp vvi pno31.
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He that depends on a man, and must be for to trust him for help and assistance, he will not offend him. Alas!
He that depends on a man, and must be for to trust him for help and assistance, he will not offend him. Alas!
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what trust can he have to him, if he offend him continually? when the Sydonians and the Tyrians had offended K. Herod, their countrey being nourished by the Kings countrey, Act. 12. 20. they laboured to please him again.
what trust can he have to him, if he offend him continually? when the Sidonians and the Tyrians had offended K. Herod, their country being nourished by the Kings country, Act. 12. 20. they laboured to please him again.
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So if thou wouldest trust Almighty God, thou wouldst labour to please him, and to be zealous for his Name;
So if thou Wouldst trust Almighty God, thou Wouldst labour to please him, and to be zealous for his Name;
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and not make him thine enemy by thy sinnes and iniquities, Thou which blasphemest his Name with thine oaths,
and not make him thine enemy by thy Sins and iniquities, Thou which Blasphemest his Name with thine Oaths,
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and abusest his creatures with thine intemperance, and prophanest his Ordinances with thy carelessenesse and neglect,
and abusest his creatures with thine intemperance, and profanest his Ordinances with thy carelessness and neglect,
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and displeasest him all the year long. Alas! how canst thou trust him? thou makest him thine enemy;
and displeasest him all the year long. Alas! how Canst thou trust him? thou Makest him thine enemy;
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canst thou trust one that he'l befriend thee, that vows he will hang thee? canst thou trust he'l help thee at all hands, that is provok't to undoe thee? thou art a damned man,
Canst thou trust one that He'll befriend thee, that vows he will hang thee? Canst thou trust He'll help thee At all hands, that is provoked to undo thee? thou art a damned man,
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if God do not pardon thee.
if God do not pardon thee.
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Thou art a wofull wretch, better thou hadst never been born, if God give thee not grace.
Thou art a woeful wretch, better thou Hadst never been born, if God give thee not grace.
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And canst thou trust God he will be good to thee:
And Canst thou trust God he will be good to thee:
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what and displease him day by day? offend him every foot? No, no, thou mayst trust him, he will confound thee.
what and displease him day by day? offend him every foot? No, no, thou Mayest trust him, he will confound thee.
q-crq cc vvi pno31 n1 p-acp n1? vvb pno31 d n1? uh-dx, uh-dx, pns21 vm2 vvi pno31, pns31 vmb vvi pno21.
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Thou which art a lyar, thou mayst trust him what he sayes in the Apocalyps. All lyars shall be cast into the lake of brimstone.
Thou which art a liar, thou Mayest trust him what he Says in the Apocalypse. All liars shall be cast into the lake of brimstone.
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Thou which art a swearer, mayst trust him, he'l never hold thee guiltlesse.
Thou which art a swearer, Mayest trust him, He'll never hold thee guiltless.
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Thou which art a drunkard, and a company-keeper, and a whore-monger, mayst trust him, thou shalt never inherit the Kingdom of Heaven;
Thou which art a drunkard, and a Company-keeper, and a whoremonger, Mayest trust him, thou shalt never inherit the Kingdom of Heaven;
pns21 r-crq vb2r dt n1, cc dt n1, cc dt n1, vm2 vvi pno31, pns21 vm2 av-x vvi dt n1 pp-f n1;
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thou which talkestidlely and improfitably, mayst trust him, he'l call thee to an account at the day of judgement.
thou which talkestidlely and improfitably, Mayest trust him, He'll call thee to an account At the day of judgement.
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Thou which hardenest thy neck against the reproofs of the word, mayst trust him, he'l destroy them without remedy;
Thou which hardenest thy neck against the reproofs of the word, Mayest trust him, He'll destroy them without remedy;
pns21 r-crq js-vvn po21 n1 p-acp dt n2 pp-f dt n1, vm2 vvi pno31, pns31|vmb vvi pno32 p-acp n1;
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this he hath past his word he will do, and herein thou mayst trust him: thou canst never trust him for mercy or grace or any good thing;
this he hath passed his word he will do, and herein thou Mayest trust him: thou Canst never trust him for mercy or grace or any good thing;
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thou displeasest him daily, and makest him thine enemy.
thou displeasest him daily, and Makest him thine enemy.
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And how canst thou trust him? what thinkest thou? does not he know how little thou carest for his Commandments? how little thou respectest his Ordinances? how basely thou usest him in thy waies? indeed if thou wert zealous for his glory,
And how Canst thou trust him? what Thinkest thou? does not he know how little thou Carest for his commandments? how little thou respectest his Ordinances? how basely thou usest him in thy ways? indeed if thou Wertenberg zealous for his glory,
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and zealous to please him in holinesse of life, and zealous to obey him, and seek him, then thou mightest trust him.
and zealous to please him in holiness of life, and zealous to obey him, and seek him, then thou Mightest trust him.
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Thou canst never trust him otherwise.
Thou Canst never trust him otherwise.
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By this time thou mayst see what a woful condition thou art in, if the zeal of thine affections be not set upon God.
By this time thou Mayest see what a woeful condition thou art in, if the zeal of thine affections be not Set upon God.
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But many poor souls may demand, how then shall I know whether the zeal of mine affections be set upon God? I answer thee:
But many poor Souls may demand, how then shall I know whither the zeal of mine affections be Set upon God? I answer thee:
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There are seven signs whereby thou mayst know it. The first, If thine affections be notable to God-ward:
There Are seven Signs whereby thou Mayest know it. The First, If thine affections be notable to Godward:
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a man may have a little hope, and a little grief, and a little joy, and a little pity, and no body see it.
a man may have a little hope, and a little grief, and a little joy, and a little pity, and no body see it.
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But if it be zealous, it will quickly be notable; every one, when once it is zealous, every one will note it.
But if it be zealous, it will quickly be notable; every one, when once it is zealous, every one will note it.
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When Epaphras was zealous to save souls in Colosse, what sayes Saint Paul of him? I bear him record, he hath a great zeal for you, sayes he, Colos. 4. 13. Paul could not but note it in him, he saw so many strong expressions of it.
When Epaphras was zealous to save Souls in Colosse, what Says Saint Paul of him? I bear him record, he hath a great zeal for you, Says he, Colos 4. 13. Paul could not but note it in him, he saw so many strong expressions of it.
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This holinesse and forwardnesse is very remarkable. But if on the contrary there be no notable expressions of grace in you, alas!
This holiness and forwardness is very remarkable. But if on the contrary there be no notable expressions of grace in you, alas!
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there may be some goodnesse, some pity, some grief, some motions; but this is no zeal, it is not remarkable.
there may be Some Goodness, Some pity, Some grief, Some motions; but this is no zeal, it is not remarkable.
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If a man be zealous for the world, his scraping and sparing is notable, his toyling and studying,
If a man be zealous for the world, his scraping and sparing is notable, his toiling and studying,
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and talking that way is very notable. I will bear him record, he is a worldling;
and talking that Way is very notable. I will bear him record, he is a worldling;
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the world is so much in his speeches the world is so much in his courses,
the world is so much in his Speeches the world is so much in his courses,
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and so much in his face. Look upon his wayes, he is so combred with thoughts of the world:
and so much in his face. Look upon his ways, he is so cumbered with thoughts of the world:
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Look into his family, there be so few good duties of grace, and so many tokens of the world:
Look into his family, there be so few good duties of grace, and so many tokens of the world:
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Look upon his meetings, his discourses of edifying are so scarce, and of the world are so copious, I will bear him in record, he is a worldling.
Look upon his meetings, his discourses of edifying Are so scarce, and of the world Are so copious, I will bear him in record, he is a worldling.
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Were we zealous for God, there would be divers signs and expressions of our zeal unto God.
Were we zealous for God, there would be diverse Signs and expressions of our zeal unto God.
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Saint Paul when he would make it plain to the Corinthians, that he was an Apostle to them, he tels them,
Saint Paul when he would make it plain to the Corinthians, that he was an Apostle to them, he tells them,
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truly the signs of an Apostle were wrought among you, 2 Cor. 12. 12. If we were zealous for God, ye might answer,
truly the Signs of an Apostle were wrought among you, 2 Cor. 12. 12. If we were zealous for God, you might answer,
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Truly the signs of true zelots are wrought among us:
Truly the Signs of true zealots Are wrought among us:
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ye that professe Christ, what signs of true zelots are there in you? if your brethren be secure and grown-dull, do ye labour to quicken them? If the Gospel do not thrive, do ye labour to further it? if grace be little stirring in the Parish, does Heaven ring with your groans and your prayers? if zeal were existent among you, it would be notable and remarkable among you, we might say, I bear you record it is so,
you that profess christ, what Signs of true zealots Are there in you? if your brothers be secure and grown-dull, do you labour to quicken them? If the Gospel do not thrive, do you labour to further it? if grace be little stirring in the Parish, does Heaven ring with your groans and your Prayers? if zeal were existent among you, it would be notable and remarkable among you, we might say, I bear you record it is so,
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nay, the wicked without would observe it, we bear them record, they keep a great stir about heaven, our lives would convince them.
nay, the wicked without would observe it, we bear them record, they keep a great stir about heaven, our lives would convince them.
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May be they would hate us and reproach us the more:
May be they would hate us and reproach us the more:
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but this is certain, our lives would convince them, as Christ's did the Centurion, doubtlesse this is a righteous man, Luk. 23. 47. So your lives would convince all their consciences;
but this is certain, our lives would convince them, as Christ's did the Centurion, doubtless this is a righteous man, Luk. 23. 47. So your lives would convince all their Consciences;
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doubtlesse they are strict men, doubtlesse they are humble, and meek, and religious. Thus it would be, were we zealous.
doubtless they Are strict men, doubtless they Are humble, and meek, and religious. Thus it would be, were we zealous.
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But if our religion be not notable, hardly notable to our selves, we can hardly tell whether we have true faith and repentance,
But if our Religion be not notable, hardly notable to our selves, we can hardly tell whither we have true faith and Repentance,
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and zeal at all, yea or no:
and zeal At all, yea or no:
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much lesse notable to others, it is to be feared ye are not zealous for God.
much less notable to Others, it is to be feared you Are not zealous for God.
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The second sign of zeal towards God is, to be impatient of sinne. Zeal, as aforesaid, is the impatient part of the affections:
The second Signen of zeal towards God is, to be impatient of sin. Zeal, as aforesaid, is the impatient part of the affections:
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if a man do affect a thing but a little, he can be patient without it;
if a man do affect a thing but a little, he can be patient without it;
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but if he affect it very deep and with zeal, O his affections are set on it,
but if he affect it very deep and with zeal, Oh his affections Are Set on it,
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and he is impatient if he speed not.
and he is impatient if he speed not.
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So that if thou beest zealous against sin, thou art impatient of sin, thou canst not suffer it.
So that if thou Best zealous against since, thou art impatient of since, thou Canst not suffer it.
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Zeal is impatient of whatever is contrary to it.
Zeal is impatient of whatever is contrary to it.
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That this is the nature of zeal, you may see by the poor blinde zeal that was in Paul before his conversion:
That this is the nature of zeal, you may see by the poor blind zeal that was in Paul before his conversion:
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he was zealous to God as he thought, and thinking that the Church of Christ were contrary to all men, enemies to God and man,
he was zealous to God as he Thought, and thinking that the Church of christ were contrary to all men, enemies to God and man,
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therefore now in the blindenesse of his zeal he persecutes that way unto death:
Therefore now in the blindness of his zeal he persecutes that Way unto death:
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Concerning zeal I persecuted the Church, Phil. 3. 6. It was a woful kinde of zeal to persecute the Church,
Concerning zeal I persecuted the Church, Philip 3. 6. It was a woeful kind of zeal to persecute the Church,
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but yet there you may gather the nature of zeal, it cannot abide that which is contrary:
but yet there you may gather the nature of zeal, it cannot abide that which is contrary:
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and therefore if thou beest zealous against sin, thou canst not abide sinne; better journey, riding, studies, prayers, exhortations, any course thou wilt use, rather then abide it:
and Therefore if thou Best zealous against since, thou Canst not abide sin; better journey, riding, studies, Prayers, exhortations, any course thou wilt use, rather then abide it:
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thou canst never abide any thing that is displeasing to God, but resist it to the utmost, and this resisting will be, First Universal:
thou Canst never abide any thing that is displeasing to God, but resist it to the utmost, and this resisting will be, First Universal:
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If thou beest zealous, there is no sinne thou canst possibly abide. Nothing is cold but the fire does resist it; If thou Best zealous, there is no sin thou Canst possibly abide. Nothing is cold but the fire does resist it;
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so nothing is sin but zeal does resist it to the utmost. I esteem all thy precepts concerning all things to be right;
so nothing is sin but zeal does resist it to the utmost. I esteem all thy Precepts Concerning all things to be right;
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I hate every false way, Psa. 119. 128. This is zeal indeed, there is never a false way that a man can abide that is zealous.I hate every false Way, Psa. 119. 128. This is zeal indeed, there is never a false Way that a man can abide that is zealous.
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To be zealous against one sinne, and lukewarm against another, this is not zeal. Secondly, General, in all manner of persons.
To be zealous against one sin, and lukewarm against Another, this is not zeal. Secondly, General, in all manner of Persons.
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First, In a friend as well as in an enemy:
First, In a friend as well as in an enemy:
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If thou beest zealous, thou wilt finde fault with thy friends when they sin, as well as observe a fault when thine enemy offendeth.
If thou Best zealous, thou wilt find fault with thy Friends when they sin, as well as observe a fault when thine enemy offends.
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Men are apt to observe when their enemy sinneth, O how unconscionable is he! thus he hath done, and so he hath done; Men Are apt to observe when their enemy Sinneth, Oh how unconscionable is he! thus he hath done, and so he hath done;
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but if thou beest zealous, when thy friend does transgresse, thou wilt not abide it. Fire will not only labour to consume the water that comes to put it out,
but if thou Best zealous, when thy friend does transgress, thou wilt not abide it. Fire will not only labour to consume the water that comes to put it out,
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but also the wood that comes to maintain it.
but also the wood that comes to maintain it.
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So it is with zeal, Do not I hate them that hate thee? sayes David to God, Psal. 139 21. He could not abide to count them his friends that were not friends unto God,
So it is with zeal, Do not I hate them that hate thee? Says David to God, Psalm 139 21. He could not abide to count them his Friends that were not Friends unto God,
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though otherwise they were very friends unto him, and may be saved his life, and were patrons and benefactors unto him, he could not wink at their sins, because they were his friends:
though otherwise they were very Friends unto him, and may be saved his life, and were Patrons and benefactors unto him, he could not wink At their Sins, Because they were his Friends:
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though thy friend be a swearer or a carnal wretch, yet if he be thy friend,
though thy friend be a swearer or a carnal wretch, yet if he be thy friend,
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and thou dependest upon him, thou canst see it and not see it; but if thou beest zealous, all his sins thou wilt count discourtesies to thee.
and thou dependest upon him, thou Canst see it and not see it; but if thou Best zealous, all his Sins thou wilt count discourtesies to thee.
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Secondly, In ones childe as well as a servant, you shall have many, they are angry at every sin a servant commits;
Secondly, In ones child as well as a servant, you shall have many, they Are angry At every since a servant commits;
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but if their children do sin, they connive; it was no such great fault, alas! he did it unwittingly, and what would ye have a childe do? say they:
but if their children do sin, they connive; it was no such great fault, alas! he did it unwittingly, and what would you have a child do? say they:
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they can excuse it in their children, and lessen it;
they can excuse it in their children, and lessen it;
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but if thou beest zealous, thou canst not abide sinne in thy son any more then a servant, thou wilt correct him,
but if thou Best zealous, thou Canst not abide sin in thy son any more then a servant, thou wilt correct him,
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and curb him, and threaten him, and counsell him, and never endure he should sin, if thou canst possibly help it.
and curb him, and threaten him, and counsel him, and never endure he should sin, if thou Canst possibly help it.
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What, my son, and be wicked? what doe I love God, and shall I suffer my loins to dishonour him? Son, know thou the God of thy father, otherwise I count thee a bastard, and no son.
What, my son, and be wicked? what do I love God, and shall I suffer my loins to dishonour him? Son, know thou the God of thy father, otherwise I count thee a bastard, and no son.
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This brake old Elies neck, because he suffered his sons to be wicked, when he by godly severity might have remedied it.
This brake old Ely's neck, Because he suffered his Sons to be wicked, when he by godly severity might have remedied it.
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A zealous man when his son hath committed things worthy of death, will not spare him, Zech. 13. 3.
A zealous man when his son hath committed things worthy of death, will not spare him, Zechariah 13. 3.
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Thirdly, In ones own wife or husband, or father or mother, as well as in a neighbour, zeal cannot abide it;
Thirdly, In ones own wife or husband, or father or mother, as well as in a neighbour, zeal cannot abide it;
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husband thou dost not love me as long as thou livest thus; wife, thy heart is not with me as long as thou dost thus;
husband thou dost not love me as long as thou Livest thus; wife, thy heart is not with me as long as thou dost thus;
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how canst thou love me when thou dost not love God nor thine own soul? this is the meaning of our Saviour:
how Canst thou love me when thou dost not love God nor thine own soul? this is the meaning of our Saviour:
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If any come to me, and hate not father and mother, and wife, and children, and brethren, and sisters, yea, and his own life, he cannot be my Disciple. If any come to me, and hate not father and mother, and wife, and children, and brothers, and Sisters, yea, and his own life, he cannot be my Disciple.
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Luk. 14. 26. A zealous man cannot abide to yield to sin, for the best of them all.
Luk. 14. 26. A zealous man cannot abide to yield to since, for the best of them all.
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Fourthly, In a rich man as well as in a poor man, if thou beest zealous, thou canst not abide sin,
Fourthly, In a rich man as well as in a poor man, if thou Best zealous, thou Canst not abide since,
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neither in the rich, nor in the poor: if poor men offend, and if beggars be idle and ungodly, then thou wilt complain;
neither in the rich, nor in the poor: if poor men offend, and if beggars be idle and ungodly, then thou wilt complain;
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Oh, the poor are so wicked, they break down our hedges, who would releeve them? they will not be orderly, they lie drinking in Ale-houses,
O, the poor Are so wicked, they break down our hedges, who would relieve them? they will not be orderly, they lie drinking in Alehouses,
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and spend it away on the pot, therefore who would releeve them? But if the rich be keepers of company,
and spend it away on the pot, Therefore who would relieve them? But if the rich be keepers of company,
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and vain in their pleasures, thou art not so zealous against their sins, alas! this is no zeal:
and vain in their pleasures, thou art not so zealous against their Sins, alas! this is no zeal:
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but let a wicked man be as great as King Ahab, Micaiah will deal roundly with him.
but let a wicked man be as great as King Ahab, Micaiah will deal roundly with him.
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Nehemiah will not spare Lords nor Nobles when they sin, Neh. 13. 17. For a Magistrate to punish poor Malefactors,Nehemiah will not spare lords nor Nobles when they sin, Neh 13. 17. For a Magistrate to Punish poor Malefactors,
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and not the Gentry, when they do transgresse, is this zeal? no it is cursed partiality.
and not the Gentry, when they do transgress, is this zeal? no it is cursed partiality.
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Fifthly, In ones self, rather then in any body else;
Fifthly, In ones self, rather then in any body Else;
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true zeal is more zealous against sinne in ones self then in all the world besides;
true zeal is more zealous against sin in ones self then in all the world beside;
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otherwise, sayes our Saviour, it is hypocrisie and not zeal.
otherwise, Says our Saviour, it is hypocrisy and not zeal.
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Thou hypocrite, first cast out the beam out of thine own eye, and thou shalt see clearly to cast out the mote out of thy brothers eye, Mat. 5. 7. Zeal I say, is like unto fire, it is hot it self first, before it heat others:Thou hypocrite, First cast out the beam out of thine own eye, and thou shalt see clearly to cast out the mote out of thy Brother's eye, Mathew 5. 7. Zeal I say, is like unto fire, it is hight it self First, before it heat Others:
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may be the fire meets with many other things that it is not able to heat it,
may be the fire meets with many other things that it is not able to heat it,
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as the bottom of a kettle of water, the fire cannot heat it, neverthelesse the fire will be sure to be hot of it self. So it is with thee:
as the bottom of a kettle of water, the fire cannot heat it, nevertheless the fire will be sure to be hight of it self. So it is with thee:
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if thou beest zealous against sinne, thou wilt be like unto fire, rather suffer cold to be in any other,
if thou Best zealous against sin, thou wilt be like unto fire, rather suffer cold to be in any other,
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then suffer it to be in it self;
then suffer it to be in it self;
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so thou wilt rather suffer sin in any body else, then suffer it in thy self:
so thou wilt rather suffer since in any body Else, then suffer it in thy self:
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thou wilt not suffer sin any where else by thy good will, but above all things thou wilt not suffer it in thy self.
thou wilt not suffer since any where Else by thy good will, but above all things thou wilt not suffer it in thy self.
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This is the second sign of zeal towards God, it is impatient of sin.
This is the second Signen of zeal towards God, it is impatient of since.
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The third sign of zeal towards God is, it cannot be quiet till it be assured of Gods favour, and of Christ.
The third Signen of zeal towards God is, it cannot be quiet till it be assured of God's favour, and of christ.
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Thou art never earnest for God, if thou canst possibly be quiet without assurance of Christ and of Heaven:
Thou art never earnest for God, if thou Canst possibly be quiet without assurance of christ and of Heaven:
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the reason is plain, I need not expresse it.
the reason is plain, I need not express it.
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I know many a childe of God is not assured hereof, but there is never a childe of God under heaven,
I know many a child of God is not assured hereof, but there is never a child of God under heaven,
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but he is restlesse till he be, Alas!
but he is restless till he be, Alas!
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he is never zealous for God, if he be quiet without assurance of Gods love in Christ Jesus.
he is never zealous for God, if he be quiet without assurance of God's love in christ jesus.
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Can I zealously love him, whose love to me I am not assured of? for all that I know he will cut my throat, he will turn the sorest enemy I have, I cannot zealously love him.
Can I zealously love him, whose love to me I am not assured of? for all that I know he will Cut my throat, he will turn the Sorest enemy I have, I cannot zealously love him.
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No more canst thou zealously love God, as long as thou art quiet without the assurance of his love.
No more Canst thou zealously love God, as long as thou art quiet without the assurance of his love.
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For all that thou knowest God does not love thee, God he may damn thee and cast thee to hell for ever,
For all that thou Knowest God does not love thee, God he may damn thee and cast thee to hell for ever,
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and turn the sorest enemy in the world to thy soul, for all that thou knowest,
and turn the Sorest enemy in the world to thy soul, for all that thou Knowest,
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and therefore thou canst not zealously love him;
and Therefore thou Canst not zealously love him;
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if then thou be a zealous lover of God, either thou art assured of his love,
if then thou be a zealous lover of God, either thou art assured of his love,
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or thou canst never be quiet without it:
or thou Canst never be quiet without it:
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give diligence, sayes the Apostle, to make your calling and election sure, for if ye do these things, ye shall never fall. give diligence, Says the Apostle, to make your calling and election sure, for if you do these things, you shall never fallen.
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2 Pet. 1. 10. ye shall never fall, if ye make it sure, but if ye can be quiet without the assurance of election and Gods love, ye may fall,
2 Pet. 1. 10. you shall never fallen, if you make it sure, but if you can be quiet without the assurance of election and God's love, you may fallen,
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and for all that I know, break your necks for ever, and perish for evermore.
and for all that I know, break your necks for ever, and perish for evermore.
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Go to then, examine your selves, what does your conscience tell you, ye are not sure of Gods favour,
Go to then, examine your selves, what does your conscience tell you, you Are not sure of God's favour,
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nor your election to life? ye hope well ye say, but ye are not assured of it,
nor your election to life? you hope well you say, but you Are not assured of it,
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neither does it break your sleep a jot, nor hinder your sports, and your pleasures, and your mirth, it is certain ye were never zealous for God.
neither does it break your sleep a jot, nor hinder your sports, and your pleasures, and your mirth, it is certain you were never zealous for God.
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What a wofull thing is this!
What a woeful thing is this!
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hast thou but one soul, and art thou no more careful of it? art thou to live either for ever in heaven or hell,
hast thou but one soul, and art thou no more careful of it? art thou to live either for ever in heaven or hell,
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when thou diest, in all torture and torment world without end? and art thou no more diligent to make sure before hand? perhaps thou mayst be saved, yea,
when thou Dies, in all torture and torment world without end? and art thou not more diligent to make sure before hand? perhaps thou Mayest be saved, yea,
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but perhaps thou mayst be damned.
but perhaps thou Mayest be damned.
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And hast thou no more love to thy soul, then to be quiet with uncertainties? O how many be there among us that have no assurance from God, what he means to doe with them? whether to save them,
And hast thou no more love to thy soul, then to be quiet with uncertainties? O how many be there among us that have no assurance from God, what he means to do with them? whither to save them,
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or to destroy and to damn them? how many go blundring on in an uncertain opinion,
or to destroy and to damn them? how many go blundering on in an uncertain opinion,
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and conjecturall hope of Gods favour, and have no certainty at all of the same? how many that are haunted with fears and terrours,
and conjectural hope of God's favour, and have no certainty At all of the same? how many that Are haunted with fears and terrors,
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and doubts this way, and never labour to be sure? how many that have had pretty assurances a good while ago,
and doubts this Way, and never labour to be sure? how many that have had pretty assurances a good while ago,
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and now they have lost them, and yet they sit idlely, and go dreaming on in the duties of religion,
and now they have lost them, and yet they fit idly, and go dreaming on in the duties of Religion,
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as if they could shift well enough, though they never recover again? this is no zeal:
as if they could shift well enough, though they never recover again? this is no zeal:
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if thou beest zealous, thou canst never endure to be under uncertainties, never to be quiet till thou hast gotten the assurance of Gods love.
if thou Best zealous, thou Canst never endure to be under uncertainties, never to be quiet till thou hast got the assurance of God's love.
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The fourth sign of zeal towards God is gladnesse to further and to be furthered in the waies of God.
The fourth Signen of zeal towards God is gladness to further and to be furthered in the ways of God.
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If thou beest zealous, thou art glad to be reproved, and told of thy sinnes; If thou Best zealous, thou art glad to be reproved, and told of thy Sins;
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glad that the Minister should meet with thy corruptions, and rip them up in the Pulpit:
glad that the Minister should meet with thy corruptions, and rip them up in the Pulpit:
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as a Patient is glad that the Physitian should hit right on his disease.
as a Patient is glad that the physician should hit right on his disease.
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When Peter had met with those three thousand in the Acts, and told them plainly they were murderers of Christ,
When Peter had met with those three thousand in the Acts, and told them plainly they were murderers of christ,
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as ye may reade in the Chapter, the Text sayes, they gladly received the Word, Act. 2. 41. Peter laid a greater sin to their charge, then we have unto yours.
as you may read in the Chapter, the Text Says, they gladly received the Word, Act. 2. 41. Peter laid a greater since to their charge, then we have unto yours.
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We have told you that some of you are adulterers, and some of you drunkards, &c. which is bad enough, and ye are offended hereat;
We have told you that Some of you Are Adulterers, and Some of you drunkards, etc. which is bad enough, and you Are offended hereat;
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but Peter told them they were murderers of Christ, and they gladly received the Word;
but Peter told them they were murderers of christ, and they gladly received the Word;
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they were not angry with Peter but with themselves, and were glad to be told of it, a sign they were zealous.
they were not angry with Peter but with themselves, and were glad to be told of it, a Signen they were zealous.
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A zealous man is glad to further, and to be furthered in all goodnesse, he is glad to meet with the godly, that so he may be quickned by conference;
A zealous man is glad to further, and to be furthered in all Goodness, he is glad to meet with the godly, that so he may be quickened by conference;
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glad to hear news of a Sermon, that so he may go to it and be edifyed;
glad to hear news of a Sermon, that so he may go to it and be edified;
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glad of every opportunity both of doing and receiving good; glad to go to a Sacrament which is Christs feast;
glad of every opportunity both of doing and receiving good; glad to go to a Sacrament which is Christ feast;
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so were the good Israelites, glad at the Sacrament of the Passeover, they kept that feast with great gladnesse, 2 Chr. 30. 21. Glad that there was one, glad that they were at it, they were very glad, sayes the Text If thou beest zealous, thou wilt be glad of a Communion,
so were the good Israelites, glad At the Sacrament of the Passover, they kept that feast with great gladness, 2 Christ 30. 21. Glad that there was one, glad that they were At it, they were very glad, Says the Text If thou Best zealous, thou wilt be glad of a Communion,
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and glad to be at it.
and glad to be At it.
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When thou hast been at a Sermon, thou wilt be glad that ever thou wert at it:
When thou hast been At a Sermon, thou wilt be glad that ever thou Wertenberg At it:
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O the Word does thee such good, that thou goest home with all gladnesse of heart,
Oh the Word does thee such good, that thou goest home with all gladness of heart,
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yea, though the Word did never so much contradict thy corruptions.
yea, though the Word did never so much contradict thy corruptions.
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As the good people in Nehemiah, when they had been reproved and rebuked in the Congregation,
As the good people in Nehemiah, when they had been reproved and rebuked in the Congregation,
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and told of their sins, and made to cry out unto God, they went home and ate their meat with all joy, glad that they understood the words that were told them, Neh. 8. 12. Thus thou wouldest to if thou wert zealous towards God;
and told of their Sins, and made to cry out unto God, they went home and ate their meat with all joy, glad that they understood the words that were told them, Neh 8. 12. Thus thou Wouldst to if thou Wertenberg zealous towards God;
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but if thou goest about the duties of Gods worship, as sorry peeces of businesse,
but if thou goest about the duties of God's worship, as sorry Pieces of business,
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if thou dost not delight in prayer, and in hearing the Word, if thou canst sit wearisomely,
if thou dost not delight in prayer, and in hearing the Word, if thou Canst fit wearisomely,
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and when will the Minister have done? a man may see it in thy countenance, thou art not joyfull to hear, this is a sign thou hast not one scruple of zeal towards God.
and when will the Minister have done? a man may see it in thy countenance, thou art not joyful to hear, this is a Signen thou hast not one scruple of zeal towards God.
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The poor impotent man in the Acts, when Paul was a preaching, he lookt so merrily and so greedily upon him,
The poor impotent man in the Acts, when Paul was a preaching, he looked so merrily and so greedily upon him,
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as if he would fain have it faster then Paul could deliver, he was a faithfull hearer:
as if he would fain have it faster then Paul could deliver, he was a faithful hearer:
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The same heard Paul speak, and Paul stedfastly beheld him, and perceived he had faith to be healed, Act. 149. He perceived he had faith,
The same herd Paul speak, and Paul steadfastly beheld him, and perceived he had faith to be healed, Act. 149. He perceived he had faith,
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how did he perceive it? he perceived it by his countenance, he could give a shrewd guesse by his looks:
how did he perceive it? he perceived it by his countenance, he could give a shrewd guess by his looks:
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while Paul was preaching, he looked so cheerfully, and so greedily upon him, as if he drunk in every point that he said.
while Paul was preaching, he looked so cheerfully, and so greedily upon him, as if he drunk in every point that he said.
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The man without doubt was zealous to hear. The fifth sign of zeal towards God, is rejoycing to see the forwardnesse of others:
The man without doubt was zealous to hear. The fifth Signen of zeal towards God, is rejoicing to see the forwardness of Others:
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I rejoyced greatly, sayes Iohn to the elect Lady, I rejoyced greatly, that I found of thy children walking in the truth, 2 Io. 4. Nay,
I rejoiced greatly, Says John to the elect Lady, I rejoiced greatly, that I found of thy children walking in the truth, 2 Io. 4. Nay,
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if you be zealous, though it may seem a disparagement to thee, that others should be as gracious and famous as thy self,
if you be zealous, though it may seem a disparagement to thee, that Others should be as gracious and famous as thy self,
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yet thou wilt joy in it:
yet thou wilt joy in it:
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it seemed to be a disparagement to Moses, that Eldad and Medad of low rank in the Church, that such as they should prophesie in the Camp.
it seemed to be a disparagement to Moses, that Eldad and Medad of low rank in the Church, that such as they should prophesy in the Camp.
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Before Moses was counted the only Prophet of the Lord, but now Eldad and Medad prophesie as well as he:
Before Moses was counted the only Prophet of the Lord, but now Eldad and Medad prophesy as well as he:
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this I say might have seemed a disparagement to him, yet he was so farre from repining thereat,
this I say might have seemed a disparagement to him, yet he was so Far from repining thereat,
d pns11 vvb vmd vhi vvd dt n1 p-acp pno31, av pns31 vbds av av-j p-acp vvg av,
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as that he was glad for to hear it;
as that he was glad for to hear it;
c-acp cst pns31 vbds j c-acp pc-acp vvi pn31;
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would God that all the Lords people were Prophets, Num. 11. 29. I confesse a good man may be discontented hereby at the first, flesh and blood was stirring in good Ioshua himself at that time, Moses, forbid them, sayes he.
would God that all the lords people were prophets, Num. 11. 29. I confess a good man may be discontented hereby At the First, Flesh and blood was stirring in good Ioshua himself At that time, Moses, forbid them, Says he.
vmd np1 cst d dt n2 n1 vbdr n2, np1 crd crd pns11 vvb dt j n1 vmb vbi vvn av p-acp dt ord, n1 cc n1 vbds vvg p-acp j np1 px31 p-acp d n1, np1, vvb pno32, vvz pns31.
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But a godly soul will check himself, and pull down his spirit, and force his heart to be glad,
But a godly soul will check himself, and pull down his Spirit, and force his heart to be glad,
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and rejoyce in the goodnesse of others, though it be a seeming disparagement to him. A good Minister rejoyceth to hear of another Ministers gifts, that out-strips him.
and rejoice in the Goodness of Others, though it be a seeming disparagement to him. A good Minister Rejoiceth to hear of Another Ministers Gifts, that outstrips him.
cc vvi p-acp dt n1 pp-f n2-jn, cs pn31 vbb dt j-vvg n1 p-acp pno31. dt j n1 vvz pc-acp vvi pp-f j-jn n2 n2, cst vvz pno31.
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A good man rejoyces to see others that are better and better beloved then himself, though younger and inferiour, and meaner otherwise.
A good man rejoices to see Others that Are better and better Beloved then himself, though younger and inferior, and meaner otherwise.
dt j n1 vvz pc-acp vvi n2-jn cst vbr j cc av-jc vvn cs px31, cs jc cc j-jn, cc jc av.
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But if thou dost not joy to see men zealous for God, it is certain thou art a wretch:
But if thou dost not joy to see men zealous for God, it is certain thou art a wretch:
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may be thou thinkest much, thine eye is evil, because they are so good and so godly, and the like;
may be thou Thinkest much, thine eye is evil, Because they Are so good and so godly, and the like;
vmb vbi pns21 vv2 d, po21 n1 vbz j-jn, c-acp pns32 vbr av j cc av j, cc dt j;
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this is an argument of a gracelesse heart:
this is an argument of a graceless heart:
d vbz dt n1 pp-f dt j n1:
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may be thou art apt to judge hardly of such and such, because they are holier and preciser then thy self, O but if thou wert zealous, thou wouldest rejoyce for to see it.
may be thou art apt to judge hardly of such and such, Because they Are Holier and Preciser then thy self, Oh but if thou Wertenberg zealous, thou Wouldst rejoice for to see it.
vmb vbi pns21 vb2r j pc-acp vvi av pp-f d cc d, c-acp pns32 vbr jc cc n1 av po21 n1, uh cc-acp cs pns21 vbd2r j, pns21 vmd2 vvi p-acp pc-acp vvi pn31.
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Hast thou a better gift then another? thou art bound to help him:
Hast thou a better gift then Another? thou art bound to help him:
vh2 pns21 dt jc n1 cs j-jn? pns21 vb2r vvn pc-acp vvi pno31:
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hath he a better gift then thou? he is bound to be helpfull to thee.
hath he a better gift then thou? he is bound to be helpful to thee.
vhz pns31 dt jc n1 cs pns21? pns31 vbz vvn pc-acp vbi j p-acp pno21.
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It is a good saying of Austin, Tolle invidiam, & tuum est quod habeo: tollam invidiam, & meum est quod habes. It is a good saying of Austin, Take invidiam, & tuum est quod habeo: tollam invidiam, & meum est quod habes.
pn31 vbz dt j n-vvg pp-f np1, uh fw-la, cc fw-la fw-la fw-la fw-la: fw-la fw-la, cc fw-la fw-la fw-la fw-la.
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Take away envy, and look wherein I excell thee is thine: I will take away envy, and then look wherein thou excellest me is mine.
Take away envy, and look wherein I excel thee is thine: I will take away envy, and then look wherein thou excellest me is mine.
vvb av n1, cc vvb c-crq pns11 vvb pno21 vbz png21: pns11 vmb vvi av n1, cc av vvb c-crq pns21 vv2 pno11 vbz png11.
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If thou be zealous, thou wilt rejoyce howsoever. Be he a childe, thou wilt rejoyce that he is better gifted then thy self;
If thou be zealous, thou wilt rejoice howsoever. Be he a child, thou wilt rejoice that he is better gifted then thy self;
cs pns21 vbb j, pns21 vm2 vvi a-acp. vbb pns31 dt n1, pns21 vm2 vvi d pns31 vbz jc vvn cs po21 n1;
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nay, for that may a carnal heart do, and be proud, he may rejoyce that his childe is better-memoried, better-witted, better-gifted then himself.
nay, for that may a carnal heart do, and be proud, he may rejoice that his child is better-memoried, better-witted, better-gifted then himself.
uh-x, p-acp d vmb dt j n1 vdb, cc vbi j, pns31 vmb vvi cst po31 n1 vbz j, j, j av px31.
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O thinks he, this is my childe, this is my sonne, this is my daughter, never a father or mother hereabouts can say they have such a childe. This is nothing but pride.
O thinks he, this is my child, this is my son, this is my daughter, never a father or mother hereabout can say they have such a child. This is nothing but pride.
sy vvz pns31, d vbz po11 n1, d vbz po11 n1, d vbz po11 n1, av-x dt n1 cc n1 av vmb vvi pns32 vhb d dt n1. d vbz pix p-acp n1.
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But be it a servant, yea, be it a stranger, be it one whom thou countest thine enemy, thou wilt rejoyce in his gifts;
But be it a servant, yea, be it a stranger, be it one whom thou countest thine enemy, thou wilt rejoice in his Gifts;
cc-acp vbb pn31 dt n1, uh, vbb pn31 dt n1, vbb pn31 pi ro-crq pns21 vv2 po21 n1, pns21 vm2 vvi p-acp po31 n2;
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so God may be glorified, no matter though I be disgraced, yea, I count it my honour, that my shame in the world may be the stirrup for Gods honour to get up:
so God may be glorified, no matter though I be disgraced, yea, I count it my honour, that my shame in the world may be the stirrup for God's honour to get up:
av np1 vmb vbi vvn, dx n1 cs pns11 vbb vvn, uh, pns11 vvb pn31 po11 n1, cst po11 n1 p-acp dt n1 vmb vbi dt n1 p-acp npg1 n1 pc-acp vvi a-acp:
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thus thou wilt reason, if thou hast a spirit of true zeal.
thus thou wilt reason, if thou hast a Spirit of true zeal.
av pns21 vm2 vvi, cs pns21 vh2 dt n1 pp-f j n1.
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It is greatly to be bewailed how many symptomes of Atheism are amongst us in this regard:
It is greatly to be bewailed how many symptoms of Atheism Are among us in this regard:
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For men are so far from rejoycing in the forwardnesse of others, that they grumble,
For men Are so Far from rejoicing in the forwardness of Others, that they grumble,
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and they thunder at nothing so much, as that any should be forward and zealous for God;
and they thunder At nothing so much, as that any should be forward and zealous for God;
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they had rather have an hundred boon-companions then one zealous man, rather be acquainted with twenty that are carnal,
they had rather have an hundred boon-companions then one zealous man, rather be acquainted with twenty that Are carnal,
pns32 vhd av-c vhi dt crd n2 av crd j n1, av-c vbi vvn p-acp crd cst vbr j,
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then one that is holy in his wayes. I thank God, sayes one, we have never a Puritan in our Parish.
then one that is holy in his ways. I thank God, Says one, we have never a Puritan in our Parish.
av pi cst vbz j p-acp po31 n2. pns11 vvb np1, vvz pi, pns12 vhb av-x dt np1 p-acp po12 n1.
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I am glad we can say, we have none of these singular fellows in our town, sayes another.
I am glad we can say, we have none of these singular Fellows in our town, Says Another.
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I speak not of such as the Law doth count Puritans, enemies to the State and the Church, it is a blessing indeed there be none such:
I speak not of such as the Law does count Puritans, enemies to the State and the Church, it is a blessing indeed there be none such:
pns11 vvb xx pp-f d c-acp dt n1 vdz vvi np2, n2 p-acp dt n1 cc dt n1, pn31 vbz dt n1 av pc-acp vbi pix d:
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but of the godly that are called Puritans by the impure tongues of the wicked;
but of the godly that Are called Puritans by the impure tongues of the wicked;
cc-acp pp-f dt j cst vbr vvn np2 p-acp dt j n2 pp-f dt j;
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the State hath no better friends under heaven, the Kingdom no better Subjects in the world, then are they:
the State hath no better Friends under heaven, the Kingdom no better Subject's in the world, then Are they:
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for these are they that pray away Gods judgements from the Land, that are earnest with the Lord in prayer for the King and Councell,
for these Are they that pray away God's Judgments from the Land, that Are earnest with the Lord in prayer for the King and Council,
p-acp d vbr pns32 cst vvb av npg1 n2 p-acp dt n1, cst vbr j p-acp dt n1 p-acp n1 p-acp dt n1 cc n1,
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and the Church, while the men of the world by their drunkennesse, and whoredomes, and coveteousnes,
and the Church, while the men of the world by their Drunkenness, and whoredoms, and covetousness,
cc dt n1, cs dt n2 pp-f dt n1 p-acp po32 n1, cc n2, cc n1,
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and security, and contempt of Gods Word, are pulling down vengeance on the Nation, and provoke God for to plague us.
and security, and contempt of God's Word, Are pulling down vengeance on the nation, and provoke God for to plague us.
cc n1, cc n1 pp-f npg1 n1, vbr vvg a-acp n1 p-acp dt n1, cc vvi np1 p-acp pc-acp vvi pno12.
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But these are they that most people have little joy in.
But these Are they that most people have little joy in.
p-acp d vbr pns32 cst ds n1 vhb j n1 p-acp.
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O my brethren, where we have ten or twenty such Puritans in our Parish, I would to God we had an hundred.
O my brothers, where we have ten or twenty such Puritans in our Parish, I would to God we had an hundred.
sy po11 n2, c-crq pns12 vhb crd cc crd d np2 p-acp po12 n1, pns11 vmd p-acp np1 pns12 vhd dt crd.
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I tell you, the day will come, that the worst drunkard in the Town would give a world,
I tell you, the day will come, that the worst drunkard in the Town would give a world,
pns11 vvb pn22, dt n1 vmb vvi, cst dt js n1 p-acp dt n1 vmd vvi dt n1,
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if he had it, he were such a Puritan. In this sense the very Heathen man sayes, that every good man is a Puritan:
if he had it, he were such a Puritan. In this sense the very Heathen man Says, that every good man is a Puritan:
cs pns31 vhd pn31, pns31 vbdr d dt np1. p-acp d n1 dt j j-jn n1 vvz, cst d j n1 vbz dt np1:
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Integer vitae scelerisque purus, An entire man of life, and a pure man, pure from the sins that others do live in.Integer vitae scelerisque purus, an entire man of life, and a pure man, pure from the Sins that Others do live in.
fw-la fw-la fw-la fw-la, dt j n1 pp-f n1, cc dt j n1, j p-acp dt n2 cst n2-jn vdb vvi p-acp.
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Had ye any zeal towards God, ye would be glad that all the Countrey were such Puritans.
Had you any zeal towards God, you would be glad that all the Country were such Puritans.
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The sixth sign of zeal towards God is, zeal to Gods Church and his people.
The sixth Signen of zeal towards God is, zeal to God's Church and his people.
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Paul before his conversion you may know his zeal was not right, because his zeal was against the Church. Paul before his conversion you may know his zeal was not right, Because his zeal was against the Church.
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Concerning zeal, sayes he, I persecuted the Church, Phil. 3. 6. His zeal was against the Church, and therefore not right:
Concerning zeal, Says he, I persecuted the Church, Philip 3. 6. His zeal was against the Church, and Therefore not right:
vvg n1, vvz pns31, pns11 vvn dt n1, np1 crd crd po31 n1 vbds p-acp dt n1, cc av xx j-jn:
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but after his conversion he had a zealous care of all the Church, his zeal was then to the Church.
but After his conversion he had a zealous care of all the Church, his zeal was then to the Church.
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If the Church were not well, O how it troubled him! If the Church were well, O how it comforted him!
If the Church were not well, Oh how it troubled him! If the Church were well, Oh how it comforted him!
cs dt n1 vbdr xx av, uh c-crq pn31 vvd pno31! cs dt n1 vbdr av, uh c-crq pn31 vvd pno31!
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If the Church were any where persecuted or infected, with errour and doctrine of devils,
If the Church were any where persecuted or infected, with error and Doctrine of Devils,
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then he was frequent in prayer for it, often would he labour, and sigh, and mourn for it,
then he was frequent in prayer for it, often would he labour, and sighs, and mourn for it,
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and be writing for the good of it. Now the Saints and the people of God, these are the Church.
and be writing for the good of it. Now the Saints and the people of God, these Are the Church.
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Unto the Churches of Galatia, Gal. 1. 2. that is, unto Gods people in Galatia. To feed the Church of God, Act. 20. 28. that is, the people of God.
Unto the Churches of Galatia, Gal. 1. 2. that is, unto God's people in Galatia. To feed the Church of God, Act. 20. 28. that is, the people of God.
p-acp dt n2 pp-f np1, np1 crd crd cst vbz, p-acp ng1 n1 p-acp np1. pc-acp vvi dt n1 pp-f np1, n1 crd crd cst vbz, dt n1 pp-f np1.
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Greet the Church that is in their house, Rom. 16. 5. that is, the Saints that are in their house.
Greet the Church that is in their house, Rom. 16. 5. that is, the Saints that Are in their house.
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In all Churches of the Saints, 1 Cor. 14. 33. these are the Church of God.
In all Churches of the Saints, 1 Cor. 14. 33. these Are the Church of God.
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Now if thou be zealous for God, thou wilt be zealous for Gods Church Examine thy self.
Now if thou be zealous for God, thou wilt be zealous for God's Church Examine thy self.
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Dost thou mourn for the troubles and disquietments of Gods Church, that the Church is so afflicted in all parts of the world? Does it prick thee to the soul? Dost thou go to God,
Dost thou mourn for the Troubles and disquietments of God's Church, that the Church is so afflicted in all parts of the world? Does it prick thee to the soul? Dost thou go to God,
vd2 pns21 vvi p-acp dt n2 cc n2 pp-f npg1 n1, cst dt n1 vbz av vvn p-acp d n2 pp-f dt n1? vdz pn31 vvi pno21 p-acp dt n1? vd2 pns21 vvi p-acp np1,
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and put him in remembrance? Remember the Children of Edom, O Lord, how they said, down with it, down with it, even to the ground:
and put him in remembrance? remember the Children of Edom, Oh Lord, how they said, down with it, down with it, even to the ground:
cc vvd pno31 p-acp n1? np1 dt n2 pp-f np1, uh n1, c-crq pns32 vvd, a-acp p-acp pn31, a-acp p-acp pn31, av p-acp dt n1:
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remember Lord the Tobiahs and Sanballats of these times, remember Lord how they cry, down with thy people, down with them, root them out, &c. This is an infallible sign to try thy heart by.
Remember Lord the Tobiah's and Sanballats of these times, Remember Lord how they cry, down with thy people, down with them, root them out, etc. This is an infallible Signen to try thy heart by.
vvb n1 dt njp2 cc n2 pp-f d n2, vvb n1 c-crq pns32 vvb, a-acp p-acp po21 n1, a-acp p-acp pno32, vvi pno32 av, av d vbz dt j n1 pc-acp vvi po21 n1 p-acp.
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If thou be zealous for God, thou wilt zealously affect the Church of God.
If thou be zealous for God, thou wilt zealously affect the Church of God.
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Nehemiah cannot smother his grief, but it would shew it self in his face, even at the Kings elbow, when Ierusalem lay waste.Nehemiah cannot smother his grief, but it would show it self in his face, even At the Kings elbow, when Ierusalem lay waste.
np1 vmbx vvi po31 n1, cc-acp pn31 vmd vvi pn31 n1 p-acp po31 n1, av p-acp dt ng1 n1, c-crq np1 vvb n1.
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Vriah cannot finde in his heart to eat and drink freely, or take the pleasure of his own house,Uriah cannot find in his heart to eat and drink freely, or take the pleasure of his own house,
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as long as the Ark of God, and Israel, and Iudah abode in tents. Thou must needs be affected with the Church, if thou beest zealous for God.
as long as the Ark of God, and Israel, and Iudah Abided in tents. Thou must needs be affected with the Church, if thou Best zealous for God.
c-acp av-j c-acp dt n1 pp-f np1, cc np1, cc np1 n1 p-acp n2. pns21 vmb av vbi vvn p-acp dt n1, cs pns21 vb2s j p-acp np1.
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If thou beest zealous for God, thou must needs love there where God loves.
If thou Best zealous for God, thou must needs love there where God loves.
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God loves the very gates of Sion, he loves his Church better then he loves all the world besides.God loves the very gates of Sion, he loves his Church better then he loves all the world beside.
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And so wilt thou, if thou beest zealous for him.
And so wilt thou, if thou Best zealous for him.
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The Church is the whole company of his Saints upon earth. One Saint is dearer then a million of other men.
The Church is the Whole company of his Saints upon earth. One Saint is Dearer then a million of other men.
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It is a good saying of Syracides, NONLATINALPHABET, Eccl. 16. 3. One just man is better then a thousand others.
It is a good saying of Syracides,, Ecclesiastes 16. 3. One just man is better then a thousand Others.
pn31 vbz dt j n-vvg pp-f n2,, np1 crd crd crd j n1 vbz jc cs dt crd n2-jn.
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Though he be a beggar in the world, he is better then a thousand wicked, though they be all Lords and Nobles.
Though he be a beggar in the world, he is better then a thousand wicked, though they be all lords and Nobles.
cs pns31 vbb dt n1 p-acp dt n1, pns31 vbz jc cs dt crd j, cs pns32 vbb d n2 cc n2-j.
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Because he is one of Christs redeemed; and so thou wilt love him, and affect him.
Because he is one of Christ redeemed; and so thou wilt love him, and affect him.
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Thou wilt love him, if thou beest zealous to Godwards, I say, thou wilt love a childe of God,
Thou wilt love him, if thou Best zealous to Godwards, I say, thou wilt love a child of God,
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albeit in a leathern-coat, more then father and mother, wife and children, friend or patron,
albeit in a leathern-coat, more then father and mother, wife and children, friend or patron,
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so they be not Saints, I mean, with more spirituall love then thou lovest them all.
so they be not Saints, I mean, with more spiritual love then thou Lovest them all.
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And therefore much more the Churches of the Saints.
And Therefore much more the Churches of the Saints.
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The seventh is, If thou beest zealous for God, then thou wilt be most zealous when the Lord threatens to be going away.
The seventh is, If thou Best zealous for God, then thou wilt be most zealous when the Lord threatens to be going away.
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If ever men will buy any thing at the Fair, they'l buy when they are all breaking up standings, taking up their wares, and packing away.
If ever men will buy any thing At the Fair, They'll buy when they Are all breaking up standings, taking up their wares, and packing away.
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If ever they'l be forward to buy, then they will.
If ever They'll be forward to buy, then they will.
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God is now perchance shutting up shop-doors, is now packing up his commodities, and his graces to be gone.
God is now perchance shutting up Shop-doors, is now packing up his commodities, and his graces to be gone.
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The doors of his Sanctuary have been open a long time, and the Shop-windows of Heaven have stood broad ope this many a year.
The doors of his Sanctuary have been open a long time, and the Shop-windows of Heaven have stood broad open this many a year.
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And we see plainly the dead of the market is come, no body buyes almost;
And we see plainly the dead of the market is come, no body buys almost;
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How long hath he preached, and scarse any converted? How many Sermons and Market-daies have we had? we can hardly see one drunkard converted, one adulterer converted, one worldling converted, one unprofitable professour converted.
How long hath he preached, and scarce any converted? How many Sermons and Market days have we had? we can hardly see one drunkard converted, one adulterer converted, one worldling converted, one unprofitable professor converted.
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O that we could see it! but alas! we cannot; our commodities stick upon our hands, we can have no vent for grace, nor Gospel,
O that we could see it! but alas! we cannot; our commodities stick upon our hands, we can have no vent for grace, nor Gospel,
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nor Christ, nor mercy, nor any thing. The dead, the dead of the market beloved, the market is dead.
nor christ, nor mercy, nor any thing. The dead, the dead of the market Beloved, the market is dead.
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God is now shutting up to be gone;
God is now shutting up to be gone;
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and as we may justly fear, to remove away his Candlestick, to take away the power of his Ordinances,
and as we may justly Fear, to remove away his Candlestick, to take away the power of his Ordinances,
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and to withdraw his Spirit from striving any more with us, our stubbornnesse is so great.
and to withdraw his Spirit from striving any more with us, our stubbornness is so great.
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We are grown to despise his reproofs, to be incorrigible under his word, to be malicious against his rebukes, what encouragement hath he to stay? Now if ever ye will be zealous, now ye will;
We Are grown to despise his reproofs, to be incorrigible under his word, to be malicious against his rebukes, what encouragement hath he to stay? Now if ever you will be zealous, now you will;
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now ye will come in, and be wrought on, or never; now your proud hearts will stoop, or never. now you will come in, and be wrought on, or never; now your proud hearts will stoop, or never.
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Now ye'l cry hard, and pray hard, and beg hard, or never. NONLATINALPHABET. It's grievous to come a day after the Fair, as we say.
Now Yell cry hard, and pray hard, and beg hard, or never.. It's grievous to come a day After the Fair, as we say.
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I mean, now is the last pinch, in all probability it is so, either now let us look to it or never.
I mean, now is the last pinch, in all probability it is so, either now let us look to it or never.
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It will be grievous to come a day after grace.
It will be grievous to come a day After grace.
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No man can repent without grace of God, and therefore if he come a day after grace, he cannot repent, vid. Eze. 24. 13.
No man can Repent without grace of God, and Therefore if he come a day After grace, he cannot Repent, vid. Ezekiel 24. 13.
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The XII. Sermon. Col. 3. 2. Set your affections on things that are above, &c. IT may be demanded, what means may we use, to make us to be zealous? I answer briefly.
The XII. Sermon. Col. 3. 2. Set your affections on things that Are above, etc. IT may be demanded, what means may we use, to make us to be zealous? I answer briefly.
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First, Frequent meditation, Meditate of the infinite misery thou art in by nature, and by reason of sinne,
First, Frequent meditation, Meditate of the infinite misery thou art in by nature, and by reason of sin,
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and this will make thee zealously humbled. Meditate of thy grievous iniquities whereby thou hast dishonoured God;
and this will make thee zealously humbled. Meditate of thy grievous iniquities whereby thou hast dishonoured God;
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meditate of the unutterable mercy of God, that hath not consumed thee:
meditate of the unutterable mercy of God, that hath not consumed thee:
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meditate of the admirable patience of God, that hath spared thee thus long, and not damned thee in hell:
meditate of the admirable patience of God, that hath spared thee thus long, and not damned thee in hell:
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meditate of the inconceivable goodnes of God in Christ, that he should give up his own Sonne unto death, rather then that thou shouldest perish for ever, these truths are all fiery truths.
meditate of the inconceivable Goodness of God in christ, that he should give up his own Son unto death, rather then that thou Shouldst perish for ever, these truths Are all fiery truths.
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While David was meditating, I cannot tell now what truths they were that he meditated of,
While David was meditating, I cannot tell now what truths they were that he meditated of,
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but it seems they were all fiery truths, they set his soul all afire, as he mused and meditated.
but it seems they were all fiery truths, they Set his soul all afire, as he mused and meditated.
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My heart was hot within me;
My heart was hight within me;
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and while I was musing, the fire kindled, Psa. 39. 3. The very sight of a fire will warm a man a little, Let thy heart look upon God and his waies, let his commandments be ever in sight, they will heat thee:
and while I was musing, the fire kindled, Psa. 39. 3. The very sighed of a fire will warm a man a little, Let thy heart look upon God and his ways, let his Commandments be ever in sighed, they will heat thee:
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whensoever thou prayest, meditate with thy self; if I pray lukewarmly, God will spue me out of his mouth.
whensoever thou Prayest, meditate with thy self; if I pray lukewarmly, God will spue me out of his Mouth.
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Whensoever thou hearest the Word, meditate with thy self, I must take heed how I hear, otherwise my hearing is abominable.
Whensoever thou Hearst the Word, meditate with thy self, I must take heed how I hear, otherwise my hearing is abominable.
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Whensoever the Sabbath is coming, meditate with thy self, O I must call it my delight,
Whensoever the Sabbath is coming, meditate with thy self, Oh I must call it my delight,
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and spend it in Gods worship publike and private, or else God will consume thee. While I was musing, the fire kindled, saith the Psalmist:
and spend it in God's worship public and private, or Else God will consume thee. While I was musing, the fire kindled, Says the Psalmist:
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what's the reason thou art so lukewarm in good duties, as thou art? the reason is plain, thou usest not to meditate, thou canst be content to hear the Word at a Sermon,
what's the reason thou art so lukewarm in good duties, as thou art? the reason is plain, thou usest not to meditate, thou Canst be content to hear the Word At a Sermon,
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and let the Minister warm thee for an hour, thou canst talk of the Word, but when thou art alone thou dost not meditate of the Word;
and let the Minister warm thee for an hour, thou Canst talk of the Word, but when thou art alone thou dost not meditate of the Word;
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if thou wouldest put the Law of God in thy thoughts, and meditate of it, when thou art solitary, it is a fiery law.
if thou Wouldst put the Law of God in thy thoughts, and meditate of it, when thou art solitary, it is a fiery law.
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From his right hand went a fiery Law, Deut. 33. 2. Gods law is a fiery Law,
From his right hand went a fiery Law, Deuteronomy 33. 2. God's law is a fiery Law,
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and his Gospell too is a fiery Gospel; were it often in thy thoughts, it would heat thee.
and his Gospel too is a fiery Gospel; were it often in thy thoughts, it would heat thee.
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Know it for a certain, we can never have a jot of saving grace or of zeal,
Know it for a certain, we can never have a jot of Saving grace or of zeal,
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if we be not frequent in this duty:
if we be not frequent in this duty:
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thou makest a Christ of the world, if that can have more room in thy thoughts then Gods word;
thou Makest a christ of the world, if that can have more room in thy thoughts then God's word;
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thou canst never be zealous nor gracious at all, if thou beest not used to meditation, thou art carnal and earthly;
thou Canst never be zealous nor gracious At all, if thou Best not used to meditation, thou art carnal and earthly;
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why? because thy thoughts are of that sort;
why? Because thy thoughts Are of that sort;
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the thoughts are incentiva vitiorum ▪ sayes Hierom, they are the incentives and igni•les, and the bellows to kindle sin in thy heart,
the thoughts Are incentiva Vitiorum ▪ Says Hieronymus, they Are the incentives and igni•les, and the bellows to kindle since in thy heart,
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whereas were they heavenly, they would kindle zeal in thy soul. The second means is, a constant practise of godlinesse.
whereas were they heavenly, they would kindle zeal in thy soul. The second means is, a constant practice of godliness.
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Motus est causa caloris, saies the Philosopher, Motion is the cause of heat. Motus est causa caloris, Says the Philosopher, Motion is the cause of heat.
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Be ever in action, if thou wouldest be zealous, be alwaies stirring in the works of religion and godlinesse:
Be ever in actium, if thou Wouldst be zealous, be always stirring in the works of Religion and godliness:
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you shall see men labour and toil naked in their shirts in frost and cold, and be hot for all that.
you shall see men labour and toil naked in their shirts in frost and cold, and be hight for all that.
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Labour stirs up the spirits, and heateth the bloud: labour will not suffer a man to be cold;
Labour stirs up the spirits, and heateth the blood: labour will not suffer a man to be cold;
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if Peter had been rowing in his boat, when he stood still in the High-Priests Hall by the chimney-corner, he had had little need of that fire to have heated him;
if Peter had been rowing in his boat, when he stood still in the High priests Hall by the chimney-corner, he had had little need of that fire to have heated him;
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and therefore if thou desirest to be zealous, labour in reading of the Scriptures, labour in hearing and applying the Word to thy heart, labour in examining thy conscience,
and Therefore if thou Desirest to be zealous, labour in reading of the Scriptures, labour in hearing and applying the Word to thy heart, labour in examining thy conscience,
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and repenting of thy sins, and labour in praying and calling upon God, this will kindle the heat of zeal in thee, Ask, and ye shall receive, that your ioy may be full, Joh. 16. 24. mark that, your joy may be full, your comfort may be full, your love may be full,
and repenting of thy Sins, and labour in praying and calling upon God, this will kindle the heat of zeal in thee, Ask, and you shall receive, that your joy may be full, John 16. 24. mark that, your joy may be full, your Comfort may be full, your love may be full,
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and your hope may be full, that is, that it may be zealous; for zeal is the fulnesse of every affections in its kinde.
and your hope may be full, that is, that it may be zealous; for zeal is the fullness of every affections in its kind.
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O, sayes one, I am so dull, and so dead, I pray indeed, but my prayers are dead;
Oh, Says one, I am so dull, and so dead, I pray indeed, but my Prayers Are dead;
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and I hear, but my hearing is dead;
and I hear, but my hearing is dead;
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I see my corruptions, abundance of vanity in my heart, abundance of vanity in my thoughts, abundance of vanity in every thing that I doe,
I see my corruptions, abundance of vanity in my heart, abundance of vanity in my thoughts, abundance of vanity in every thing that I do,
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and I am so dead, Lord what shall I doe? Dead art thou? and dost thou wonder thou art dead? thou wilt not labour to be quickned, thou art loth to be at the pains to be quickned, thou goest idlely to work, Otium mors est, & vivi hominis Sepultura, as Seneca speaks:
and I am so dead, Lord what shall I do? Dead art thou? and dost thou wonder thou art dead? thou wilt not labour to be quickened, thou art loath to be At the pains to be quickened, thou goest idly to work, Otium mors est, & Vivi hominis Sepultura, as Senecca speaks:
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Idlenesse is death, idlenesse is the burying of a man alive. Thou art idle, and wilt not labour with God to be quickned.
Idleness is death, idleness is the burying of a man alive. Thou art idle, and wilt not labour with God to be quickened.
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When David was poring and blundring, and looking upon the vanity of his minde, O he was as dead as a timber-log, it deaded his soul quite and clean to see his corruptions,
When David was poring and blundering, and looking upon the vanity of his mind, Oh he was as dead as a timber-log, it deadened his soul quite and clean to see his corruptions,
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but what does he do? he laboured with God against it;
but what does he do? he laboured with God against it;
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he laboured with fasting and meditating, and praying again and again, that the Lord would be pleased to quicken him, nine times in one Psalm, Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Psal. 119. 37. Quicken me, O Lord, according to thy Word, in one verse.
he laboured with fasting and meditating, and praying again and again, that the Lord would be pleased to quicken him, nine times in one Psalm, Turn away mine eyes from beholding vanity, and quicken thou me in thy Way, Psalm 119. 37. Quicken me, Oh Lord, according to thy Word, in one verse.
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Quicken me according to thy iudgements, in another verse. O Lord quicken me according to thy iudgement, in another verse. Quicken me according to thy Judgments, in Another verse. Oh Lord quicken me according to thy judgement, in Another verse.
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Quicken thou me according to thy lovingkindeness. Again, Quicken thou me after thy loving-kindnesse. Again, Quicken me, O Lord, according to thy Word, in another verse. Quicken thou me according to thy lovingkindeness. Again, Quicken thou me After thy Lovingkindness. Again, Quicken me, Oh Lord, according to thy Word, in Another verse.
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He never would let his heart alone, till he had gotten life and spirit, and quickning again.
He never would let his heart alone, till he had got life and Spirit, and quickening again.
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As long as thou art lazy in good duties, no wonder though thou be dead, labouring and striving in good exercises will heat a mans soul, and make it more zealous.
As long as thou art lazy in good duties, no wonder though thou be dead, labouring and striving in good exercises will heat a men soul, and make it more zealous.
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The third means is keeping good company, as Cleopas was heated by being in Christs company, Did not our hearts burn within us, sayes he, while he talk twith us in the way? Luk. 24. 32. As the bawdy Poet said of his sweet-heart, Accede ad ignem hanc, Come to this fire:
The third means is keeping good company, as Cleopas was heated by being in Christ company, Did not our hearts burn within us, Says he, while he talk twith us in the Way? Luk. 24. 32. As the bawdy Poet said of his sweetheart, Accede ad Ignem hanc, Come to this fire:
dt ord n2 vbz vvg j n1, c-acp np1 vbds vvn p-acp vbg p-acp npg1 n1, vdd xx po12 n2 vvb p-acp pno12, vvz pns31, cs pns31 vvb av pno12 p-acp dt n1? np1 crd crd p-acp dt j n1 vvd pp-f po31 n1, vvi fw-la fw-la fw-la, vvb p-acp d n1:
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a whore inflames an adulterer, one wicked man heats another unto lust, and to sinne. So every childe of God is a fire for to heat thee.
a whore inflames an adulterer, one wicked man heats Another unto lust, and to sin. So every child of God is a fire for to heat thee.
dt n1 vvz dt n1, crd j n1 vvz j-jn p-acp n1, cc p-acp n1. av d n1 pp-f np1 vbz dt n1 c-acp pc-acp vvi pno21.
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Wouldest thou be zealous? sort with Gods people, keep company with the Saints, and such as excell in grace and vertue. Two are better then one,
Wouldst thou be zealous? sort with God's people, keep company with the Saints, and such as excel in grace and virtue. Two Are better then one,
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for if they fall, the one will lift up his fellow;
for if they fallen, the one will lift up his fellow;
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but woe to him that is alone when he falleth, for he hath not another to help him up.
but woe to him that is alone when he falls, for he hath not Another to help him up.
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Again, if two lie together, saies the Wise man, then they have heat, but how can one be warm alone, Eccl. 4. 9, 10, 11. Dost thou complain, I have no zeal, I would be glad to be zealous, but I am exceedingly lukewarm;
Again, if two lie together, Says the Wise man, then they have heat, but how can one be warm alone, Ecclesiastes 4. 9, 10, 11. Dost thou complain, I have no zeal, I would be glad to be zealous, but I am exceedingly lukewarm;
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do what I can, so I am, and so I am likely to be: alas!
do what I can, so I am, and so I am likely to be: alas!
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dost thou ever look to be otherwise, as long as thou canst company with vain persons, such as may be will talk of heaven now and then,
dost thou ever look to be otherwise, as long as thou Canst company with vain Persons, such as may be will talk of heaven now and then,
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but there is no heat nor warmth in their speeches, they are deadhearted themselves, and so are their speeches, dead and without life.
but there is no heat nor warmth in their Speeches, they Are deadhearted themselves, and so Are their Speeches, dead and without life.
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O but I live in a place that is wicked, and there's scarce one godly man in the house where I dwell,
O but I live in a place that is wicked, and there's scarce one godly man in the house where I dwell,
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and I can finde none for to warm me.
and I can find none for to warm me.
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Dost thou so? so did Obadiah in Ahabs Court, there was never a good Courtier to converse with,
Dost thou so? so did Obadiah in Ahabs Court, there was never a good Courtier to converse with,
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and therefore what did he do? he made use of Gods Prophets in private, 1 Kin. 18. 4. and though he might not be seen in their company for fear of losing their lives, he bid them in a cave,
and Therefore what did he do? he made use of God's prophets in private, 1 Kin. 18. 4. and though he might not be seen in their company for Fear of losing their lives, he bid them in a cave,
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and there he would have a bout with them in secret. Thou which neglectest the society of the Saints, never expect to be zealous.
and there he would have a bout with them in secret. Thou which neglectest the society of the Saints, never expect to be zealous.
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Thomas was very faithlesse, and full of his doubtings: One reason was this, the Disciples of Christ had meetings together,Thomas was very faithless, and full of his doubtings: One reason was this, the Disciples of christ had meetings together,
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and Thomas was not with them, sayes the Text, Ioh. 20. 24. The coals that lie together in the hearth, you see how they glow and are fired,
and Thomas was not with them, Says the Text, John 20. 24. The coals that lie together in the hearth, you see how they glow and Are fired,
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while the little coals that are fallen off, and lie by, separate from their company, are black without fire.
while the little coals that Are fallen off, and lie by, separate from their company, Are black without fire.
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If ever thou desirest to be zealous, make much of the fellowship of the Saints:
If ever thou Desirest to be zealous, make much of the fellowship of the Saints:
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thou canst hardly come where two or three Saints are met together, but thou shalt finde Christ in the midst of them.
thou Canst hardly come where two or three Saints Are met together, but thou shalt find christ in the midst of them.
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The fourth means is, Shunning the occasions of sin:
The fourth means is, Shunning the occasions of since:
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Moses would not leave so much as a hoof behinde him in Aegypt, Exod. 10. 26. that there might be no occasion for the people to turn back into Aegypt; had he left but a hoof behinde there, that were an occasion to go thither to fetch it.
Moses would not leave so much as a hoof behind him in Egypt, Exod 10. 26. that there might be no occasion for the people to turn back into Egypt; had he left but a hoof behind there, that were an occasion to go thither to fetch it.
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Abraham would not take so much as a thread or a shoelatchet of the King of Sodom,Abraham would not take so much as a thread or a shoelatchet of the King of Sodom,
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when he offered him, lest there should be any hint to the flesh, to distrust in God, Thou canst never be zealous, unlesse thou shun the occasions of sin:
when he offered him, lest there should be any hint to the Flesh, to distrust in God, Thou Canst never be zealous, unless thou shun the occasions of since:
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If the heart have but an occasion once to be vain, it's a thousand to one,
If the heart have but an occasion once to be vain, it's a thousand to one,
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but so it will be, deadnesse will steal on't upon the least occasion. Give a theef but an occasion of having a booty, his fingers cannot hold.
but so it will be, deadness will steal oned upon the least occasion. Give a thief but an occasion of having a booty, his fingers cannot hold.
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When David had given occasion to the enemies of the Lord to blaspheme, the Lord told him he would punish him, 2 Sa. 12. 14. Why? because if they had but an occasion they would be sure for to take it.
When David had given occasion to the enemies of the Lord to Blaspheme, the Lord told him he would Punish him, 2 Sa. 12. 14. Why? Because if they had but an occasion they would be sure for to take it.
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Let no man put an occasion to fall in his brothers way, Rom. 14. 13. Alas!
Let no man put an occasion to fallen in his Brother's Way, Rom. 14. 13. Alas!
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if the flesh have no occasion, it will lay hold on it;
if the Flesh have no occasion, it will lay hold on it;
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it is not enough to keep out of a sin, but thou must go far from it, not only from sin,
it is not enough to keep out of a since, but thou must go Far from it, not only from since,
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but also from all occasions of sin.
but also from all occasions of since.
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Keep thee far from a false matter, Exo. 23. 7. One thinks I may go so farre and not sinne.
Keep thee Far from a false matter, Exo. 23. 7. One thinks I may go so Far and not sin.
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Thus far I may do, and so far is this lawfull;
Thus Far I may do, and so Far is this lawful;
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but let me tell thee, if thou goest so far, thine own heart will have occasion to go further, and then thou art undone:
but let me tell thee, if thou goest so Far, thine own heart will have occasion to go further, and then thou art undone:
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Nimiâ licentiâ sumus omnes deteriores, sayes Terence. We are all the worse for taking too much liberty: Nimiâ licentiâ sumus omnes deteriores, Says Terence. We Are all the Worse for taking too much liberty:
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if once it be an occasion to the flesh, thou art gone. Zeal cannot abide the occasions of evil;
if once it be an occasion to the Flesh, thou art gone. Zeal cannot abide the occasions of evil;
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the least occasions will choak it. The fifth means is, to eschew the beginnings of sin;
the least occasions will choke it. The fifth means is, to eschew the beginnings of since;
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Peter did but begin to rebuke Christ, Master, spare thy self, he began to rebuke him, sayes the Text, Mat. 16. 22. but Christ did so hate the very beginnings of that sin, that he said, Get thee behinde me, Satan. Peter did but begin to rebuke christ, Master, spare thy self, he began to rebuke him, Says the Text, Mathew 16. 22. but christ did so hate the very beginnings of that since, that he said, Get thee behind me, Satan.
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The devil was in that beginning of sin.
The Devil was in that beginning of since.
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The Scribes and the Pharisees began to reason, saying, Who is this that speaks blasphemies? And Jesus condemned these beginnings of reasonings, Luk. 5. 21. Those that were invited to the Feast in the Gospel, they came not,
The Scribes and the Pharisees began to reason, saying, Who is this that speaks Blasphemies? And jesus condemned these beginnings of reasonings, Luk. 5. 21. Those that were invited to the Feast in the Gospel, they Come not,
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but fell to excuses, and were cast into utter darknesse for their labour.
but fell to excuses, and were cast into utter darkness for their labour.
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But how came they to fall into that sinne? the Scripture shews plainly, because they did not eschew the beginnings of the sinne;
But how Come they to fallen into that sin? the Scripture shows plainly, Because they did not eschew the beginnings of the sin;
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they all with one consent began to make excuse, Luk 14. 18 principiis obsta, set thy self against the beginning of sinne;
they all with one consent began to make excuse, Luk 14. 18 principiis obsta, Set thy self against the beginning of sin;
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2872
if thou suffer thy heart to begin once, it will be sure to go farther. The Spirit of God hath a good phrase, fall into sinne.
if thou suffer thy heart to begin once, it will be sure to go farther. The Spirit of God hath a good phrase, fallen into sin.
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2873
He that stands, let him take heed lest he fall:
He that Stands, let him take heed lest he fallen:
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2874
A man that stands upon a high rock, if he do not look to the beginning of his fall, he cannot stop himself till he is quite fallen down to the bottom,
A man that Stands upon a high rock, if he do not look to the beginning of his fallen, he cannot stop himself till he is quite fallen down to the bottom,
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and if not by meer hap he catch hold somewhere, which it's a thousand to one if ever he do,
and if not by mere hap he catch hold somewhere, which it's a thousand to one if ever he do,
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2876
if he do not, I say, it is a wonder if he break not his neck.
if he do not, I say, it is a wonder if he break not his neck.
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Thou canst never have the life of grace in thee, unlesse thou take heed of the beginnings of sin.
Thou Canst never have the life of grace in thee, unless thou take heed of the beginnings of since.
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2878
Be exhorted all ye that fain would fear God, to be zealous. First consider, Ye can never be revenged on your worst enemies, unlesse ye be zealous;
Be exhorted all you that fain would Fear God, to be zealous. First Consider, You can never be revenged on your worst enemies, unless you be zealous;
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ye would be glad to be revenged on your sworn enemies.
you would be glad to be revenged on your sworn enemies.
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Sampson begged hard of the Lord, that he might be revenged on the Philistims for his two eyes;Sampson begged hard of the Lord, that he might be revenged on the philistines for his two eyes;
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but thou hast worse enemies then the Philistims were to him.
but thou hast Worse enemies then the philistines were to him.
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Sin, the World, the Flesh, and the Devil, these are the worst enemies that ever mortall man had, it is good to be revenged on them;since, the World, the Flesh, and the devil, these Are the worst enemies that ever Mortal man had, it is good to be revenged on them;
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thou canst never be revenged on them, except thou be zealous;
thou Canst never be revenged on them, except thou be zealous;
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there is no enemy besides that it is lawfull to be revenged on, but only upon these, on these thou mayst lawfully:
there is no enemy beside that it is lawful to be revenged on, but only upon these, on these thou Mayest lawfully:
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these have done thee much spight, they have brought thee into the estate of wrath and damnation, they have made thee accursed,
these have done thee much spite, they have brought thee into the estate of wrath and damnation, they have made thee accursed,
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and liable to hell-torments for ever, they have pluckt out the two eyes of thy soul;
and liable to Hell torments for ever, they have plucked out the two eyes of thy soul;
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now if thou wouldest be zealous, thou mayst be revenged upon them.
now if thou Wouldst be zealous, thou Mayest be revenged upon them.
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The Apostle puts zeal and revenge together, yea, what zeal, yea, what revenge, 2 Cor 7. 11. If thou beest zealous, thou mayst be revenged upon sin that hath done thee so much mischief:
The Apostle puts zeal and revenge together, yea, what zeal, yea, what revenge, 2 Cor 7. 11. If thou Best zealous, thou Mayest be revenged upon since that hath done thee so much mischief:
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it hath troubled thy peace, defiled thy conscience, disabled thee from worshipping of God, hindred many good things from thee.
it hath troubled thy peace, defiled thy conscience, disabled thee from worshipping of God, hindered many good things from thee.
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Never hadst thou any hurt, or any sorrow, or any evil, but thou mayst thank sinne for it:
Never Hadst thou any hurt, or any sorrow, or any evil, but thou Mayest thank sin for it:
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Just cause hast thou to be revenged upon sinne, there is an imbred desire of revenge in a man upon those that wrong him:
Just cause hast thou to be revenged upon sin, there is an imbred desire of revenge in a man upon those that wrong him:
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the Heathen could say, Est vindicta bonum vitâ jucundius ipsâ. Revenge is sweeter then life it self:
the Heathen could say, Est Vindictae bonum vitâ jucundius ipsâ. Revenge is Sweeten then life it self:
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Here it is true, and no where else. Here it is true, and no where Else.
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All other revenge is a damnable premunire against God, vengeance is mine, sayes he, and who is he that revengeth himself to intrench upon Gods right? but here revenge is commanded, yea, it's sweeter then life:
All other revenge is a damnable premunire against God, vengeance is mine, Says he, and who is he that revenges himself to entrench upon God's right? but Here revenge is commanded, yea, it's Sweeten then life:
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here revenge and spare not, and this is the way:
Here revenge and spare not, and this is the Way:
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get zeal, and be as hot as a furnace in anger against sinne, and beat it as Moses did the Israelites calf, into dust and powder;
get zeal, and be as hight as a furnace in anger against sin, and beatrice it as Moses did the Israelites calf, into dust and powder;
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hath thy filthy cousening heart deceived thee so often? hereby thou mayst be revenged on it, be zealous to search it,
hath thy filthy cosening heart deceived thee so often? hereby thou Mayest be revenged on it, be zealous to search it,
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and curb it, and tame it; have thy lusts been greedy, and proud, and sensual;
and curb it, and tame it; have thy Lustiest been greedy, and proud, and sensual;
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this humour they must have, and this fashion they must follow, and this pleasure they must take,
this humour they must have, and this fashion they must follow, and this pleasure they must take,
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and this liberty they must use.
and this liberty they must use.
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O if thou wouldest be zealous, thou mayst easily be revenged on thy lusts, hereby thou mayst be revenged on the devil,
O if thou Wouldst be zealous, thou Mayest Easily be revenged on thy Lustiest, hereby thou Mayest be revenged on the Devil,
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and spight his kingdom to advance Christs;
and spite his Kingdom to advance Christ;
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hereby thou mayst be revenged on thy flesh, that hath played the traytor so often with thee, thou mayst afflict it,
hereby thou Mayest be revenged on thy Flesh, that hath played the traitor so often with thee, thou Mayest afflict it,
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and master it, and block it, and subdue it;
and master it, and block it, and subdue it;
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hereby thou mayst tread upon the world, that hath so often ensnared thee, thou mayst scorn it and contemn it,
hereby thou Mayest tread upon the world, that hath so often Ensnared thee, thou Mayest scorn it and contemn it,
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and all the glory of it, and count it as drosse and dung in comparison of Christ:
and all the glory of it, and count it as dross and dung in comparison of christ:
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hereby thou mayst trample Satan under thy feet. It is a strange thing how little men study to be revenged on these enemies;
hereby thou Mayest trample Satan under thy feet. It is a strange thing how little men study to be revenged on these enemies;
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let our own brother give us but a crosse-word, we are at daggers drawing to be revenged;
let our own brother give us but a cross-word, we Are At daggers drawing to be revenged;
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but the devil may baffle us, and the devil may tempt us, and beguile us, we put it all up;
but the Devil may baffle us, and the Devil may tempt us, and beguile us, we put it all up;
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Let a servant but anger us a little, and offend us but in a peece of service,
Let a servant but anger us a little, and offend us but in a piece of service,
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or an errand, O we are so revengefull, and ready to make them smart for it!
or an errand, Oh we Are so revengeful, and ready to make them smart for it!
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but sinne may crosse us in our souls, and rob us of Christ, and deprive us of grace,
but sin may cross us in our Souls, and rob us of christ, and deprive us of grace,
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and mercy, and peace, and all; yet we are good friends with it, we take nothing amisse; alas!
and mercy, and peace, and all; yet we Are good Friends with it, we take nothing amiss; alas!
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these men are monsters and mad men, one day thou shalt see that sinne, and thy lust,
these men Are monsters and mad men, one day thou shalt see that sin, and thy lust,
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and Satan, whose temptations thou hast been led by, &c. they are the worst enemies in the world;
and Satan, whose temptations thou hast been led by, etc. they Are the worst enemies in the world;
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and if ever thou desirest to be revenged upon them, O endeavour to be zealous.
and if ever thou Desirest to be revenged upon them, Oh endeavour to be zealous.
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Secondly, Consider thou wilt never be able to do good unto others, unlesse thou be zealous.
Secondly, Consider thou wilt never be able to do good unto Others, unless thou be zealous.
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When men go dreamingly on in Religion, they can never do good upon others:
When men go dreamingly on in Religion, they can never do good upon Others:
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what do others think? they think basely and meanly thereof, as if it were a matter of nothing;
what do Others think? they think basely and meanly thereof, as if it were a matter of nothing;
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but when they see a man zealous, this affects them indeed, if any thing will do it.
but when they see a man zealous, this affects them indeed, if any thing will do it.
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When a man is zealous at a game, he laugheth exceedingly, he is as merry as he can stand on his legs:
When a man is zealous At a game, he Laugheth exceedingly, he is as merry as he can stand on his legs:
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another man that shall see it, will be apt to demand what fine merry pleasant game is that? so it is with ambitious men,
Another man that shall see it, will be apt to demand what fine merry pleasant game is that? so it is with ambitious men,
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when a man is zealous for a living, he rides through thick and thin, through frost and snow all the night long, this friend he seeks to,
when a man is zealous for a living, he rides through thick and thin, through frost and snow all the night long, this friend he seeks to,
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and that Noble man he flies to, to help him in his suit:
and that Noble man he flies to, to help him in his suit:
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what will folks say? certainly he is going about some great living or other, he is so eager about it.
what will folks say? Certainly he is going about Some great living or other, he is so eager about it.
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So if thou wouldest be zealous for God, and fervent in religion, men would be compelled to conceive better of godlinesse,
So if thou Wouldst be zealous for God, and fervent in Religion, men would be compelled to conceive better of godliness,
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and of Christ, then thou mightest provoke others to godlinesse. Zeal is a provoking grace. Your zeal hath provoked very many, 2 Cor. 9. 2. As zeal in charity provokes,
and of christ, then thou Mightest provoke Others to godliness. Zeal is a provoking grace. Your zeal hath provoked very many, 2 Cor. 9. 2. As zeal in charity provokes,
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so does zeal in every good work provoke Where Theodoret observes the wisedom of Paul, for he provokes the Macedonians by the zeal of the Corinthians, and the Corinthians by the zeal of the Macedonians; for zeal does mutually provoke one another.
so does zeal in every good work provoke Where Theodoret observes the Wisdom of Paul, for he provokes the Macedonians by the zeal of the Corinthians, and the Corinthians by the zeal of the Macedonians; for zeal does mutually provoke one Another.
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O what a deal of good mightest thou do in the house where thou dwellest, in the Parish where thou livest, in the Countrey where thou art,
O what a deal of good Mightest thou do in the house where thou dwellest, in the Parish where thou Livest, in the Country where thou art,
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if thou wouldst labour to be zealous!
if thou Wouldst labour to be zealous!
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I knew an old man, whether he be dead now or alive, I know not, that used constantly to go to the labouring men in the field,
I knew an old man, whither he be dead now or alive, I know not, that used constantly to go to the labouring men in the field,
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and catechize them, and pose them in Religion, as they were reaping and working, he would go to mens shops where he was acquainted,
and catechise them, and pose them in Religion, as they were reaping and working, he would go to men's shops where he was acquainted,
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and stir them up to have care of their souls, and by this means brought above fourty men and women to seek out for Heaven, that before had no more care that way,
and stir them up to have care of their Souls, and by this means brought above fourty men and women to seek out for Heaven, that before had no more care that Way,
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then if they had been like a company of beasts.
then if they had been like a company of beasts.
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Wouldest thou not be glad to do good? thou wilt never be able to do it, except thou be zealous.
Wouldst thou not be glad to do good? thou wilt never be able to do it, except thou be zealous.
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Paul had women, and sundry private Christians, that are said to labour with him in the Gospel.Paul had women, and sundry private Christians, that Are said to labour with him in the Gospel.
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This, this beloved, would cause Religion to thrive here among us.
This, this Beloved, would cause Religion to thrive Here among us.
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Thirdly, Consider I pray you, thou wilt discourage us that are Gods Ministers, except thou be zealous.
Thirdly, Consider I pray you, thou wilt discourage us that Are God's Ministers, except thou be zealous.
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If men would be zealous in hearing, and zealous proficients, it would make us go cheerfully on in our callings.
If men would be zealous in hearing, and zealous proficients, it would make us go cheerfully on in our callings.
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When Titus told Paul the fervent minde of the Corinthians, it encouraged the Apostle; when he told us your fervent minde we rejoyced the more, 2 Cor. 7. 7. NONLATINALPHABET, so it is in the Original, when he told us your zeal.
When Titus told Paul the fervent mind of the Corinthians, it encouraged the Apostle; when he told us your fervent mind we rejoiced the more, 2 Cor. 7. 7., so it is in the Original, when he told us your zeal.
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Saint Paul was cheared to hear that.
Saint Paul was cheered to hear that.
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What greater discouragement to a Schoolmaster, then that his scholars should be dull and not profit? What greater disheartning to a Captain,
What greater discouragement to a Schoolmaster, then that his Scholars should be dull and not profit? What greater disheartening to a Captain,
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then that his souldiers should be fainthearted, and without life? and what greater grief to a Minister,
then that his Soldiers should be fainthearted, and without life? and what greater grief to a Minister,
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then that his people should be senselesse and livelesse? It made Ieremy weary of his life:
then that his people should be senseless and Lifeless? It made Ieremy weary of his life:
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It made the Prophet Micah lament bitterly. Wo is me, I am like the Grape gleaners: It made the Prophet micah lament bitterly. Woe is me, I am like the Grape gleaners:
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It made the Prophet Isay cry out, I have laboured in vain.
It made the Prophet Saiah cry out, I have laboured in vain.
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On the contrary, when the people are zealous and forward, and drink in the words of eternal life with all greedinesse,
On the contrary, when the people Are zealous and forward, and drink in the words of Eternal life with all greediness,
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and bring forth fruit with abundance, this makes a Minister go merrily on in his function.
and bring forth fruit with abundance, this makes a Minister go merrily on in his function.
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Zelo Ecclesia Dei congregatur, saith Saint Ambrose: It is zeal that does gather a Church, the zeal of the Minister, Zeal Ecclesia Dei congregatur, Says Saint Ambrose: It is zeal that does gather a Church, the zeal of the Minister,
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and the zeal of the people; the Lord quicken us in his mercy, that we may encourage one another daily.
and the zeal of the people; the Lord quicken us in his mercy, that we may encourage one Another daily.
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Let us be encouraged by you, when ye are reproved be not offended. You think the Minister spights you, alas!
Let us be encouraged by you, when you Are reproved be not offended. You think the Minister spites you, alas!
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we have no reason to wish any of your fingers to ake, much lesse to wish that your souls should perish.
we have no reason to wish any of your fingers to ache, much less to wish that your Souls should perish.
pns12 vhb dx n1 pc-acp vvi d pp-f po22 n2 pc-acp vvi, av-d av-dc pc-acp vvi cst po22 n2 vmd vvi.
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When S. Paul commanded that the incestuous Corinthian should be delivered to Satan did he wish him any hurt? No, Deliver him unto Satan, sayes he,
When S. Paul commanded that the incestuous Corinthian should be Delivered to Satan did he wish him any hurt? No, Deliver him unto Satan, Says he,
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for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5. 5. NONLATINALPHABET, &c. sayes Chrysostome. No mortal man loved that offender in Corinth more then Paul did, sayes he,
for the destruction of the Flesh, that the Spirit may be saved in the day of the Lord jesus, 1 Cor. 5. 5., etc. Says Chrysostom. No Mortal man loved that offender in Corinth more then Paul did, Says he,
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when he would have him delivered unto Satan. It was only that he might know he was a damned wretch, unlesse he amended,
when he would have him Delivered unto Satan. It was only that he might know he was a damned wretch, unless he amended,
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and that the devil should have him unlesse he were humbled.
and that the Devil should have him unless he were humbled.
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What was his reason? his reason was this, that his soul might be saved in that day.
What was his reason? his reason was this, that his soul might be saved in that day.
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O the Minister preaches damation so often, he is unmercifull to our souls.
O the Minister Preaches damnation so often, he is unmerciful to our Souls.
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O my brethren, we intend you the greatest mercies of heaven in so saying, it is that ye may not run into damnation,
O my brothers, we intend you the greatest Mercies of heaven in so saying, it is that you may not run into damnation,
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but may repent and beleeve the Gospel.
but may Repent and believe the Gospel.
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Do not thus discourage us whom God hath sent to you as his Ministers to labour in the word and doctrine among you,
Do not thus discourage us whom God hath sent to you as his Ministers to labour in the word and Doctrine among you,
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but stir up your selves to be zealous in hearing and obeying, that we may give up an account of your souls unto God with all cheerfullnesse.
but stir up your selves to be zealous in hearing and obeying, that we may give up an account of your Souls unto God with all cheerfullnesse.
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Fourthly consider, You can never be excellent, if ye be not zealous. A Christian should strive to excell: aut Caesar, aut nullus;
Fourthly Consider, You can never be excellent, if you be not zealous. A Christian should strive to excel: Or Caesar, Or nullus;
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nothing but the best should suffice a Christian. Wouldest thou then be excellent? get this same zeal:
nothing but the best should suffice a Christian. Wouldst thou then be excellent? get this same zeal:
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zeal runnes after the best things, Covet earnestly the best gifts, 1 Cor. 12. 31. The Word in the Original is NONLATINALPHABET, be zealous after the best things:
zeal runs After the best things, Covet earnestly the best Gifts, 1 Cor. 12. 31. The Word in the Original is, be zealous After the best things:
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Wouldest thou be excellent in prayer, and excellent in the duties of religion? be zealous therein. A Christian is like fire:
Wouldst thou be excellent in prayer, and excellent in the duties of Religion? be zealous therein. A Christian is like fire:
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fire mounts up absolutely aloft, and ascends above all. So does a Christian: he is better then all the men of this world put them all together:
fire mounts up absolutely aloft, and ascends above all. So does a Christian: he is better then all the men of this world put them all together:
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like Iob, there is none like him in all the earth.
like Job, there is none like him in all the earth.
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Every man else fain would be excellent, a worldling strives to excell others in wealth, a politician to excell others in wisedom, a scholar to excell others in learning, a tradesman to excell others in his profession.
Every man Else fain would be excellent, a worldling strives to excel Others in wealth, a politician to excel Others in Wisdom, a scholar to excel Others in learning, a tradesman to excel Others in his profession.
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He is of a base spirit that does not desire to excell in some thing: and shall not a Christian then desire to excell in grace?
He is of a base Spirit that does not desire to excel in Some thing: and shall not a Christian then desire to excel in grace?
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Fifthly, Consider I pray, who ye may be like if once ye be zealous;
Fifthly, Consider I pray, who you may be like if once you be zealous;
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ye may be like unto the Angels of heaven, they are spirits and flaming fire, sayes the Apostle, Heb. 1. 7. if thou art zealous for God, thou art a bodily Seraphim;
you may be like unto the Angels of heaven, they Are spirits and flaming fire, Says the Apostle, Hebrew 1. 7. if thou art zealous for God, thou art a bodily Seraphim;
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though thou canst never be without sin as long as thou livest in this world, yet as Gregory speaks, in the mouth of zeal thou mayst swallow up thy sins;
though thou Canst never be without since as long as thou Livest in this world, yet as Gregory speaks, in the Mouth of zeal thou Mayest swallow up thy Sins;
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nothing will devour and consume sin so well as true zeal.
nothing will devour and consume since so well as true zeal.
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O get a coal of this fire then from Gods Altar, and heat thy heart with it,
O get a coal of this fire then from God's Altar, and heat thy heart with it,
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and while thou mayst be like the blessed Angels of God, be not like the brutish sons of the old Adam. Zeal is it that maketh an Angel to be an Angel.
and while thou Mayest be like the blessed Angels of God, be not like the brutish Sons of the old Adam. Zeal is it that makes an Angel to be an Angel.
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Angeli sine zelo nihil sunt, sayes Ambrose, the Angels are nothing without zeal. If thou hadst zeal unto God, then thou mightest be like unto Angels. Angeli sine Zeal nihil sunt, Says Ambrose, the Angels Are nothing without zeal. If thou Hadst zeal unto God, then thou Mightest be like unto Angels.
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Sixthly, Consider what infinite need thou hast of true zeal.
Sixthly, Consider what infinite need thou hast of true zeal.
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Suppose a great frost, and a tedious cold winter were a coming, and then no firing were to be had, would not men buy as much fewell as they could get,
Suppose a great frost, and a tedious cold winter were a coming, and then not firing were to be had, would not men buy as much fuel as they could get,
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and stack it, and store it, that they might have it at their need? otherwise they were not able to live,
and stack it, and store it, that they might have it At their need? otherwise they were not able to live,
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nor to dresse their own sustenance, they would certainly starve if they should have no firing in such a cold time.
nor to dress their own sustenance, they would Certainly starve if they should have no firing in such a cold time.
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Beloved, I speak to such as have ears to hear, there's a cold time of religion a coming,
beloved, I speak to such as have ears to hear, there's a cold time of Religion a coming,
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and the wrath of God is ready to break forth, to plague mens souls with key-coldnesse this way,
and the wrath of God is ready to break forth, to plague men's Souls with key-coldnesse this Way,
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because they have despised the zeal of the Lord, and no firing to be had then, God knows how soon the power of Gods Word may be taken from us.
Because they have despised the zeal of the Lord, and no firing to be had then, God knows how soon the power of God's Word may be taken from us.
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You who love your own souls, look about, lay up some firing, and be not slothfull in all this businesse;
You who love your own Souls, look about, lay up Some firing, and be not slothful in all this business;
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do all diligence to store up grace for your selves, this will help you to zeal, not slothful in businesse, fervent in spirit. Rom. 12. 11. NONLATINALPHABET, so it is in the Originall, zealous in spirit.
do all diligence to store up grace for your selves, this will help you to zeal, not slothful in business, fervent in Spirit. Rom. 12. 11., so it is in the Original, zealous in Spirit.
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If ye will not be slothfull in businesse, ye shall quickly be zealous in spirit.
If you will not be slothful in business, you shall quickly be zealous in Spirit.
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O get quickly the spirit of prayer, to be zealous in prayer by faith, it will be the best string to your bow, it will be your only thing left, nothing left you but prayer in secret unto God, had not ye need to be diligent for that? When a poor cripple hath nothing to trust to but only his begging, he will ply that When a poor day-labourer hath never a foot of ground,
O get quickly the Spirit of prayer, to be zealous in prayer by faith, it will be the best string to your bow, it will be your only thing left, nothing left you but prayer in secret unto God, had not you need to be diligent for that? When a poor cripple hath nothing to trust to but only his begging, he will ply that When a poor day-labourer hath never a foot of ground,
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nor any thing, but only his fingers end to maintain him and his family, he he will be sure to employ them;
nor any thing, but only his fingers end to maintain him and his family, he he will be sure to employ them;
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alas, if he should have a wound in his hands, or he should lose the use of his fingers, what shall he do? when a mans house leans mainly upon one pillar, he will look to that pillar. Thus it is with thee.
alas, if he should have a wound in his hands, or he should loose the use of his fingers, what shall he do? when a men house leans mainly upon one pillar, he will look to that pillar. Thus it is with thee.
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Thou shalt have little else besides prayer, thou must get it out of thy fingers ends.
Thou shalt have little Else beside prayer, thou must get it out of thy fingers ends.
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Now we that are Gods Ministers study all the week long to quicken you here when ye come to Gods House,
Now we that Are God's Ministers study all the Week long to quicken you Here when you come to God's House,
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while ye are thinking of other matters;
while you Are thinking of other matters;
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but if God should once take away us from you, all the work lies upon your backs,
but if God should once take away us from you, all the work lies upon your backs,
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and ye have little else besides Prayer and Gods Word for to help you.
and you have little Else beside Prayer and God's Word for to help you.
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O therefore be not slothfull in this businesse, get a sure hold in Christ, that ye may be able to hold in the evil day.
O Therefore be not slothful in this business, get a sure hold in christ, that you may be able to hold in the evil day.
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No matter though the world do deride you;
No matter though the world do deride you;
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for if ye have true zeal, sayes Chrysostome, ye will fear praise or disprase no more then if you were all alone in the world, and no man besides you.
for if you have true zeal, Says Chrysostom, you will Fear praise or disprase no more then if you were all alone in the world, and no man beside you.
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If no perswasions can prevail with thee to the trading for this zeal that I speak of, hear what the Lord Jesus doth peremptorily threaten:
If no persuasions can prevail with thee to the trading for this zeal that I speak of, hear what the Lord jesus does peremptorily threaten:
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It shall come to passe that I will spue thee out of my mouth.
It shall come to pass that I will spue thee out of my Mouth.
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The XIII. Sermon. Col. 3. 2. Set your affections on things that are above, &c. HItherto I have shewn how the affections must be set upon God, and especially the zeal of them.
The XIII. Sermon. Col. 3. 2. Set your affections on things that Are above, etc. HItherto I have shown how the affections must be Set upon God, and especially the zeal of them.
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I have shewn the wofull estate of that soul, that doth not set its affections this way, together with sundry uses of the point.
I have shown the woeful estate of that soul, that does not Set its affections this Way, together with sundry uses of the point.
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Now let me perswade you with motives to this duty, namely, to set your affections on God.
Now let me persuade you with motives to this duty, namely, to Set your affections on God.
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The Apostle in this place useth five strong perswasions hereto, as the words may also be construed.
The Apostle in this place uses five strong persuasions hereto, as the words may also be construed.
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First, by a strong obtestation, as a mother perswades her childe, as ever thou art my childe do this for me.
First, by a strong obtestation, as a mother persuades her child, as ever thou art my child do this for me.
ord, p-acp dt j n1, c-acp dt n1 vvz po31 n1, c-acp av pns21 vb2r po11 n1 vdb d p-acp pno11.
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If ye then be risen with Christ, seek those things that are above: If you then be risen with christ, seek those things that Are above:
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If ye be risen with Christ, set your affection on things above, 〈 ◊ 〉 as ever ye be risen with Christ, do it, as he beseeches the Philipians.
If you be risen with christ, Set your affection on things above, 〈 ◊ 〉 as ever you be risen with christ, do it, as he Beseeches the Philippians.
cs pn22 vbb vvn p-acp np1, vvb po22 n1 p-acp n2 a-acp, 〈 sy 〉 c-acp av pn22 vbb vvn p-acp np1, vdb pn31, c-acp pns31 vvz dt njp2.
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If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit,
If there be Therefore any consolation in christ, if any Comfort of love, if any fellowship of the Spirit,
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if any bowels and mercies, fulfill ye my joy, Phil. 2. 1, 2. q. d.
if any bowels and Mercies, fulfil you my joy, Philip 2. 1, 2. q. worser.
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as ever ye acknowledge any comfort in Christ, as ever ye beleeve any communion of the holy Ghost, any mercies and bowels in God, fulfill this exhortation:
as ever you acknowledge any Comfort in christ, as ever you believe any communion of the holy Ghost, any Mercies and bowels in God, fulfil this exhortation:
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this is a strong perswasion indeed, for if this cannot prevail with you, ye deny all the comforts of Christ, ye deny all communion of the Spirit, ye deny all the mercies of God, and therefore it is strong;
this is a strong persuasion indeed, for if this cannot prevail with you, you deny all the comforts of christ, you deny all communion of the Spirit, you deny all the Mercies of God, and Therefore it is strong;
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as a mother counts it a strong entreaty to her childe;
as a mother counts it a strong entreaty to her child;
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as ever thou art my childe, as ever thou takest me to be thy mother, obey me in this;
as ever thou art my child, as ever thou Takest me to be thy mother, obey me in this;
c-acp av pns21 vb2r po11 n1, c-acp av pns21 vv2 pno11 pc-acp vbi po21 n1, vvb pno11 p-acp d;
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for if her childe will not yeeld, he must needs deny the womb that bare him,
for if her child will not yield, he must needs deny the womb that bore him,
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and the paps that gave him suck.
and the paps that gave him suck.
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Wilt thou deny the Lord Jesus? wilt thou deny his resurrection, and all interest in it? if thou wilt not deny it, set thine affections on God,
Wilt thou deny the Lord jesus? wilt thou deny his resurrection, and all Interest in it? if thou wilt not deny it, Set thine affections on God,
vm2 pns21 vvi dt n1 np1? vm2 pns21 vvi po31 n1, cc d n1 p-acp pn31? cs pns21 vm2 xx vvi pn31, vvb po21 n2 p-acp np1,
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as ever thou art risen with Christ, be sure for to do it.
as ever thou art risen with christ, be sure for to do it.
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Wilt thou set thine affections upon the things of this world, when Christ entreats thee as ever thou art his, to set thine affections on him?
Wilt thou Set thine affections upon the things of this world, when christ entreats thee as ever thou art his, to Set thine affections on him?
vm2 pns21 vvi po21 n2 p-acp dt n2 pp-f d n1, c-crq np1 vvz pno21 p-acp av pns21 vb2r po31, pc-acp vvi po21 n2 p-acp pno31?
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Secondly, The Apostle here perswades by a strong argumentation;
Secondly, The Apostle Here persuades by a strong argumentation;
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for ye are dead, sayes he, vers 3. Set your affections on things above, not on things on the earth, for ye are dead, ye are dead to the things of this life;
for you Are dead, Says he, vers 3. Set your affections on things above, not on things on the earth, for you Are dead, you Are dead to the things of this life;
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will ye set your affections to those things ye are dead to? ye are dead to the things of this life,
will you Set your affections to those things you Are dead to? you Are dead to the things of this life,
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if ye be Christs, and therefore set not your affections on them;
if you be Christ, and Therefore Set not your affections on them;
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mortui non mordent, as we say, dead men bite not one another with slanders and reproaches;Deads non mordent, as we say, dead men bite not one Another with slanders and Reproaches;
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did ye ever see a dead man go up and down drinking and bowzing, whoring and gaming,
did you ever see a dead man go up and down drinking and bowzing, whoring and gaming,
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and carking and caring? I'le assoon beleeve that a dead man can do this, as a true Christian.
and carking and caring? I'll As soon believe that a dead man can do this, as a true Christian.
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I confesse that corruption may carry a good Christian into sin, but he is dead to these courses, he cannot set his affections hereon, he is dead;
I confess that corruption may carry a good Christian into since, but he is dead to these courses, he cannot Set his affections hereon, he is dead;
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and will ye set your affections on the things of this world, now ye are dead? Bring a childe of God to your drinkings,
and will you Set your affections on the things of this world, now you Are dead? Bring a child of God to your drinkings,
cc vmb pn22 vvi po22 n2 p-acp dt n2 pp-f d n1, av pn22 vbr j? vvb dt n1 pp-f np1 p-acp po22 n2-vvg,
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and your whiffings, his affections are dead, he hath no heart to them:
and your whiffings, his affections Are dead, he hath no heart to them:
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bring him to your sportings, and your vain merriments, and your fooleries, you shall see him so dead to them, that ye shall have no delight in his company.
bring him to your sportings, and your vain merriments, and your fooleries, you shall see him so dead to them, that you shall have no delight in his company.
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S. Paul makes this an argument ab absurdo. How shall we that are dead to sinne, live any longer therein? Rom. 6. 2. How is this possible? I shall as soon beleeve it,
S. Paul makes this an argument ab absurdo. How shall we that Are dead to sin, live any longer therein? Rom. 6. 2. How is this possible? I shall as soon believe it,
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as that a dead man should walk along your streets in a winding-sheet:
as that a dead man should walk along your streets in a winding-sheet:
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What? know you not this, sayes he, what a Christian, and yet his affections on such courses as these? this is impossible,
What? know you not this, Says he, what a Christian, and yet his affections on such courses as these? this is impossible,
q-crq? vvb pn22 xx d, vvz pns31, r-crq dt njp, cc av po31 n2 p-acp d n2 c-acp d? d vbz j,
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how shall ye? So that this is another strong perswasion, because ye are dead, therefore set not your affections below.
how shall you? So that this is Another strong persuasion, Because you Are dead, Therefore Set not your affections below.
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Thirdly, The Apostle here perswades by a strong reason, Christ is your life, ver. 4. Life is sweet, it is true,
Thirdly, The Apostle Here persuades by a strong reason, christ is your life, ver. 4. Life is sweet, it is true,
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and a mans affections are strong to his life, vestes ac omnia vendes, thou wilt part with cloaths,
and a men affections Are strong to his life, vestes ac omnia vendes, thou wilt part with clothes,
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and part with moneys, and part with lands, and part with all for thy life: thine affections are strong set to life.
and part with moneys, and part with Lands, and part with all for thy life: thine affections Are strong Set to life.
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Now Christ is thy life, or else thou art but a damned wretch:
Now christ is thy life, or Else thou art but a damned wretch:
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if thou beest a true Christian, Christ is thy life, and wilt not thou set thine affections on thy life;
if thou Best a true Christian, christ is thy life, and wilt not thou Set thine affections on thy life;
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his Commandments are thy life, his Word is thy life, his ordinances are thy life, his promises, his favours, his bloud, are thy life,
his commandments Are thy life, his Word is thy life, his ordinances Are thy life, his promises, his favours, his blood, Are thy life,
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and wilt thou not set thine affections on thy life? If thou beest a true Christian, thou wilt pray for life,
and wilt thou not Set thine affections on thy life? If thou Best a true Christian, thou wilt pray for life,
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and repent for life, and sanctifie the Sabbath for life, and put up an injury, and be obedient to God for life, all thine affections conspire together for life:
and Repent for life, and sanctify the Sabbath for life, and put up an injury, and be obedient to God for life, all thine affections conspire together for life:
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thou lovest thy life and thou desirest thy life, and thou rejoycest in thy life,
thou Lovest thy life and thou Desirest thy life, and thou Rejoicest in thy life,
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and thou fearest that which is hurtfull to life, and hatest that which is contrary to life, all thine affections will be to thy life;
and thou Fearest that which is hurtful to life, and Hatest that which is contrary to life, all thine affections will be to thy life;
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and therefore set thine affections on Christ, for he is thy life. Fourthly, The Apostle here perswades by a strong deduction. and Therefore Set thine affections on christ, for he is thy life. Fourthly, The Apostle Here persuades by a strong deduction.
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When Christ shall appear, then ye also shall appear with him in glory, ver. 4. this is an excellent motive to set thine affections on God, because he will bring thee to glory, every man affects glory.
When christ shall appear, then you also shall appear with him in glory, ver. 4. this is an excellent motive to Set thine affections on God, Because he will bring thee to glory, every man affects glory.
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Now all the glory of this world is a blaze, as our Proverb is, a good Proverb it is, it is but a blaze,
Now all the glory of this world is a blaze, as our Proverb is, a good Proverb it is, it is but a blaze,
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and not worthy thine affections, none but base hearts will affect this;
and not worthy thine affections, none but base hearts will affect this;
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thou art the childe of wrath and damnation from the cradle to the coffin, thou art going to hell and confusion,
thou art the child of wrath and damnation from the cradle to the coffin, thou art going to hell and confusion,
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if thou beest not a new creature in Christ:
if thou Best not a new creature in christ:
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and wilt thou affect to be a Gentleman, affect to be a Knight or a Lord? wilt thou affect to get credit and honour,
and wilt thou affect to be a Gentleman, affect to be a Knight or a Lord? wilt thou affect to get credit and honour,
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and repute among men, to be praised by mens mouths? this is even as if a thief should affect credit as he is going to the gallows.
and repute among men, to be praised by men's mouths? this is even as if a thief should affect credit as he is going to the gallows.
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Set thine affections then upon God and upon Christ, when he appears he will help thee to a kingdom of glory.
Set thine affections then upon God and upon christ, when he appears he will help thee to a Kingdom of glory.
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Christ is the King of glory;
christ is the King of glory;
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Who is the King of glory? it is the Lord of hosts, he is the King of glory;
Who is the King of glory? it is the Lord of hosts, he is the King of glory;
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set thine affections on him then.
Set thine affections on him then.
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The vulgar have a pretty saying, He that is in favour with the King, is half a King.
The Vulgar have a pretty saying, He that is in favour with the King, is half a King.
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What may not such an one doe, what may not such an one have, if he be in favour with a King? potens potentum amicitia, Potent is the favour that a man hath with him that is potent.
What may not such an one do, what may not such an one have, if he be in favour with a King? potens potentum Amicitia, Potent is the favour that a man hath with him that is potent.
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And therefore set thine affections upon Christ, let thine affections be in favour with Christ;
And Therefore Set thine affections upon christ, let thine affections be in favour with christ;
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what is that then thou canst not have? thine affections are potent, if they be in favour with him;
what is that then thou Canst not have? thine affections Are potent, if they be in favour with him;
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all power is given to me in heaven and earth, sayes Christ, Mat. 28. 18. Christ is very potent:
all power is given to me in heaven and earth, Says christ, Mathew 28. 18. christ is very potent:
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if thine affections be not set on him, he is potent enough to damn thee;
if thine affections be not Set on him, he is potent enough to damn thee;
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if they be, he is potent to save thee, and when he appears, then shalt thou appear with him in glory.
if they be, he is potent to save thee, and when he appears, then shalt thou appear with him in glory.
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Fifthly, The Apostle here perswades by a strong illation or inference.
Fifthly, The Apostle Here persuades by a strong illation or Inference.
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Mortifie therefore, sayes he, mortifie your earthly members, inordinate affection, &c. vers. 5. mark, he cals the affection,
Mortify Therefore, Says he, mortify your earthly members, inordinate affection, etc. vers. 5. mark, he calls the affection,
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when it is not set aright upon God, he cals it inordinate affection;
when it is not Set aright upon God, he calls it inordinate affection;
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if thine affections run more after the things of this life, then after Christ and his Word,
if thine affections run more After the things of this life, then After christ and his Word,
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and his Commandments, and his Ordinances, thine affections are disorderly, they are all out of order.
and his commandments, and his Ordinances, thine affections Are disorderly, they Are all out of order.
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Order is to be observed in all things, and wilt thou suffer disorder break in upon thy soul? disorder turns all topsie turvie;
Order is to be observed in all things, and wilt thou suffer disorder break in upon thy soul? disorder turns all topsy turvie;
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disorder will undoe a whole Kingdom: if a Kingdom be out of order, it must needs go to wrack.
disorder will undo a Whole Kingdom: if a Kingdom be out of order, it must needs go to wrack.
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If a family be out of order, it must needs be brought to nought; nothing can stand without order, no art can consist without order:
If a family be out of order, it must needs be brought to nought; nothing can stand without order, no art can consist without order:
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and certainly thy soul cunnot stand without order;
and Certainly thy soul cunnot stand without order;
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if thine affections be out of order, thy soul is in civill wars, and cannot stand but must perish.
if thine affections be out of order, thy soul is in civil wars, and cannot stand but must perish.
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Now if thine affections be not set upon God, they are all out of order.
Now if thine affections be not Set upon God, they Are all out of order.
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What's the reason that men are so forgetfull of their souls? if their bellies do hunger, they remember to fill them;
What's the reason that men Are so forgetful of their Souls? if their bellies do hunger, they Remember to fill them;
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if their backs be naked, they remember to cloath them; if their markets be not made, they remember to dispatch them;
if their backs be naked, they Remember to cloth them; if their Markets be not made, they Remember to dispatch them;
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but their souls may perish and be damned, they do not remember them: What's the reason of this? their affections are out of order.
but their Souls may perish and be damned, they do not Remember them: What's the reason of this? their affections Are out of order.
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Ordo est mater memoriae, Order is the mother of memory; a man can never remember his businesses, if all be out of order.Ordo est mater Memoriae, Order is the mother of memory; a man can never Remember his businesses, if all be out of order.
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Saint Paul rejoyced to behold their order in Colosse, Col. 2. 5. he was glad to see that all their affairs were in order,
Saint Paul rejoiced to behold their order in Colosse, Col. 2. 5. he was glad to see that all their affairs were in order,
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why? then he hop't all would go well with them: David prays God to order his steps:
why? then he hoped all would go well with them: David prays God to order his steps:
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Order my steps in thy Word, and let not any iniquity have dominion over me: Order my steps in thy Word, and let not any iniquity have dominion over me:
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Psa. 119. 133. He knew that his lusts would be like masterlesse hounds, he should have no hoe with them,
Psa. 119. 133. He knew that his Lustiest would be like masterless hounds, he should have no hoe with them,
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if his soul were out of order.
if his soul were out of order.
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Order my steps in thy word, sayes he, and let not any iniquity have dominion over me.
Order my steps in thy word, Says he, and let not any iniquity have dominion over me.
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If thine affections be out of order, alas, every lust will domineer, every corruption will be like a masterlesse hound, as we say.
If thine affections be out of order, alas, every lust will domineer, every corruption will be like a masterless hound, as we say.
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Iob saith, that death is out of order, Iob 10. 22. And Aquinas and other Divines thence do observe, that hell is out of order;Job Says, that death is out of order, Job 10. 22. And Aquinas and other Divines thence do observe, that hell is out of order;
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and wilt thou suffer a disorder to come among thine affections? alas, they will be so busie about the things of this life, that thou shalt finde no while for better employments, no while for repentance and amendment, no while for bethinking thy self of thy waies to provide for thy soul.
and wilt thou suffer a disorder to come among thine affections? alas, they will be so busy about the things of this life, that thou shalt find no while for better employments, no while for Repentance and amendment, no while for bethinking thy self of thy ways to provide for thy soul.
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Disordered persons are busie-bodies, saies the Text. We hear there be some among you that walk disorderly among you,
Disordered Persons Are busybodies, Says the Text. We hear there be Some among you that walk disorderly among you,
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and are busie-bodies, 2 Th. 3. 11. If thine affections be disorderly, they will be so busie, that thou shalt never finde leasure to trafick for Heaven,
and Are busybodies, 2 Th. 3. 11. If thine affections be disorderly, they will be so busy, that thou shalt never find leisure to traffic for Heaven,
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or the salvation of thy soul.
or the salvation of thy soul.
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Beloved, this must needs then be a strong perswasion to set your affections above, because otherwise thine affections are all out of order.
beloved, this must needs then be a strong persuasion to Set your affections above, Because otherwise thine affections Are all out of order.
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Thus far the Apostle here helps us with motives expressed in the context.
Thus Far the Apostle Here helps us with motives expressed in the context.
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That which the Apostle begins, let the theme of my Text go further in the same.
That which the Apostle begins, let the theme of my Text go further in the same.
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Many and sweet motives there are that we may be stirred up to this duty by, to set our affections on God.
Many and sweet motives there Are that we may be stirred up to this duty by, to Set our affections on God.
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The first motive is taken from the easinesse that our affectiput us in to prosecute any thing we affect:
The First motive is taken from the easiness that our affectiput us in to prosecute any thing we affect:
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if our affections be set on a thing, they make it easie to prosecute; if our affections be Set on a thing, they make it easy to prosecute;
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if thou affect the things of the world, thine affections make it easie to labour and to toyl, easie to rise early, easie to sit up late, easie to travell,
if thou affect the things of the world, thine affections make it easy to labour and to toil, easy to rise early, easy to fit up late, easy to travel,
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and go through any other difficulty:
and go through any other difficulty:
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the covetous man thinks his labour to be easie, so he may gain and get profit;
the covetous man thinks his labour to be easy, so he may gain and get profit;
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the voluptuous man thinks it easie to hunt and to hawk, and ride himself out of breath,
the voluptuous man thinks it easy to hunt and to hawk, and ride himself out of breath,
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so he may have pleasure and delight. Take thine ease, sayes the rich man in the Gospel, take thine ease, eat, drink,
so he may have pleasure and delight. Take thine ease, Says the rich man in the Gospel, take thine ease, eat, drink,
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and be merry, Luk. 12. 19. He thought it easie to pull down, and to build up, easie to gather in his harvests and his wealth, easie to be an Epicure and a drunkard,
and be merry, Luk. 12. 19. He Thought it easy to pull down, and to built up, easy to gather in his harvests and his wealth, easy to be an Epicure and a drunkard,
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and voluptuous, why? because his affections were set hereupon:
and voluptuous, why? Because his affections were Set hereupon:
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is it so that thine affections are able to make any businesse easie, O set thine affections upon God, repentance will be easie, mortification will be easie,
is it so that thine affections Are able to make any business easy, Oh Set thine affections upon God, Repentance will be easy, mortification will be easy,
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and self-denial will be easie, and to suffer all the reproaches of Christ will be easie,
and self-denial will be easy, and to suffer all the Reproaches of christ will be easy,
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if once thine affections were setled that way;
if once thine affections were settled that Way;
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knowledge is easie to him that understandeth, Prov. 14 6. The scorner seeks it, sayes Solomon, and he cannot finde it;
knowledge is easy to him that understands, Curae 14 6. The scorner seeks it, Says Solomon, and he cannot find it;
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the worldling seeks it and he cannot finde it;
the worldling seeks it and he cannot find it;
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it is hard, sayes one, to know how to pray and be holy, it is hard sayes another, to know how to repent and give over my sinnes,
it is hard, Says one, to know how to pray and be holy, it is hard Says Another, to know how to Repent and give over my Sins,
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and be strict, and I cannot do it.
and be strict, and I cannot do it.
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No? that is, because thine affections are bent another way? but if thine affections were set upon Heaven, this knowledge were easie.
No? that is, Because thine affections Are bent Another Way? but if thine affections were Set upon Heaven, this knowledge were easy.
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Come unto me ye that labour, sayes the world, I will make it easie to travell, and cark, and care;
Come unto me you that labour, Says the world, I will make it easy to travel, and cark, and care;
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come unto me, sayes pleasure, I will make it easie to be merry and to laugh:
come unto me, Says pleasure, I will make it easy to be merry and to laugh:
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come unto me, sayes the flesh, I will make it easie to be revenged on him that does wrong thee;
come unto me, Says the Flesh, I will make it easy to be revenged on him that does wrong thee;
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I will make it easie to obtain this and that.
I will make it easy to obtain this and that.
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So sayes the Lord Jesus, Come unto me ye that labour, and I will give you rest, my yoke is easie, Mat. 11. 30. Whatever thou affectest, come to it,
So Says the Lord jesus, Come unto me you that labour, and I will give you rest, my yoke is easy, Mathew 11. 30. Whatever thou affectest, come to it,
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and thou shalt finde it to be easie.
and thou shalt find it to be easy.
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A man would wonder how the labouring man will sweat and work till he is faint, to get a little maintenance, the reason is this, he affects it.
A man would wonder how the labouring man will sweat and work till he is faint, to get a little maintenance, the reason is this, he affects it.
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One would wonder what dangers Alexander did run through, to enlarge his kingdom and his power, the reason is this, he affects it. One would wonder how Baals Priests cut themselves after their manner with knives ▪ and with lancers, till the bloud gushed out upon them, 1 Kin. 18. 28. the reason was this, they affected will-worship.
One would wonder what dangers Alexander did run through, to enlarge his Kingdom and his power, the reason is this, he affects it. One would wonder how Baal's Priests Cut themselves After their manner with knives ▪ and with lancers, till the blood gushed out upon them, 1 Kin. 18. 28. the reason was this, they affected will-worship.
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Any thing is easie when a man does affect it:
Any thing is easy when a man does affect it:
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wouldst thou perswade a man to any hardship under heaven? do but turn his affections unto it, and thou hast prevailed:
Wouldst thou persuade a man to any hardship under heaven? do but turn his affections unto it, and thou hast prevailed:
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Flectere est victoriae, sayes Austin, do but bend a mans affections, and thou hast prevailed with him.Flectere est Victories, Says Austin, do but bend a men affections, and thou hast prevailed with him.
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O sayst thou, I finde it so hard to be heavenly, so hard to be zealous,
O Sayest thou, I find it so hard to be heavenly, so hard to be zealous,
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so hard to depend upon God; what is the reason of this? thine affections are earthly;
so hard to depend upon God; what is the reason of this? thine affections Are earthly;
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if thine affections were set right, it would be the easiest of ten thousand My heart hath such a haunt,
if thine affections were Set right, it would be the Easiest of ten thousand My heart hath such a haunt,
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and I finde it so hard to break my self of it; I am cholerick, and I finde it so hard for to bridle it;
and I find it so hard to break my self of it; I am choleric, and I find it so hard for to bridle it;
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I am poor and afflicted, and I finde it so hard for to bear it;
I am poor and afflicted, and I find it so hard for to bear it;
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alas, alas, it is the easiest thing in the world, if thine affections were to it.
alas, alas, it is the Easiest thing in the world, if thine affections were to it.
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Wouldest thou not be glad to count it to be easie to serve God, easie to walk in all holinesse;
Wouldst thou not be glad to count it to be easy to serve God, easy to walk in all holiness;
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no such treasure as to live at ease, as we say.
no such treasure as to live At ease, as we say.
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I know thou wouldest be glad to finde it easie to abandon thy corruptions, and please God better then thou dost, O labour then to set thine affections on God, and all things are easie.
I know thou Wouldst be glad to find it easy to abandon thy corruptions, and please God better then thou dost, Oh labour then to Set thine affections on God, and all things Are easy.
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Should we perswade thee to part with thy geegaws, thou art so loth, it is a hard task to perswade thee, that is,
Should we persuade thee to part with thy geegaws, thou art so loath, it is a hard task to persuade thee, that is,
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because thou wilt be proud still:
Because thou wilt be proud still:
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should we perswade thee to discard wicked company out of thy house, thou keepest an Alehouse,
should we persuade thee to discard wicked company out of thy house, thou Keepest an Alehouse,
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and thou art loth to thrust them forth of thy house, that is, because thou wouldest fain have their custome, thine affections are that way,
and thou art loath to thrust them forth of thy house, that is, Because thou Wouldst fain have their custom, thine affections Are that Way,
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and therefore it is not easie to perswade thee, but set thine affections aright, and every difficulty is easie.
and Therefore it is not easy to persuade thee, but Set thine affections aright, and every difficulty is easy.
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The second motive is taken from the shamelessenesse of the affections: If thou beest once deeply affected with any thing, thou wilt never be ashamed of it.
The second motive is taken from the shamelessenesse of the affections: If thou Best once deeply affected with any thing, thou wilt never be ashamed of it.
dt ord n1 vbz vvn p-acp dt n1 pp-f dt n2: cs pns21 vb2s a-acp av-jn vvn p-acp d n1, pns21 vm2 av-x vbi j pp-f pn31.
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See a proud phantasticall fool that affecteth his long locks, and his lovelock.
See a proud fantastical fool that affects his long locks, and his lovelock.
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Every one that is sober-minded and sees him, is ready to say, what a humerous fool is yonder man, what a ruffian he is!
Every one that is sober-minded and sees him, is ready to say, what a humorous fool is yonder man, what a ruffian he is!
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how like a Mastiffe or a Bedlam does he look! yet the fool is not ashamed thereof, because he affects it.
how like a Mastiff or a Bedlam does he look! yet the fool is not ashamed thereof, Because he affects it.
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See a light-headed wretch that is ever a fooling, and ever a jesting, and ever a toying,
See a lightheaded wretch that is ever a fooling, and ever a jesting, and ever a toying,
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and playing, and this sport, and that sport.
and playing, and this sport, and that sport.
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Every grave man that beholds him is apt for to say, what a vain man is this? I never saw such a light-headed sot in my life;
Every grave man that beholds him is apt for to say, what a vain man is this? I never saw such a lightheaded sot in my life;
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yet the wretch is not ashamed thereof, because he affects it. The swearer swears, and is not ashamed:
yet the wretch is not ashamed thereof, Because he affects it. The swearer swears, and is not ashamed:
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the worldling covets, and is not ashamed; the mocker mocks, and is not ashamed;
the worldling covets, and is not ashamed; the mocker mocks, and is not ashamed;
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though every man in his wits that does view them, marvels at their madnesse, and how desperate they be:
though every man in his wits that does view them, marvels At their madness, and how desperate they be:
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all cry shame on them, yet they are not ashamed because they affect it.
all cry shame on them, yet they Are not ashamed Because they affect it.
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Thou hast a whores forehead, thou refusest to be ashamed, Jer. 3. 3. The whore whose affections are set on her lovers,
Thou hast a whores forehead, thou refusest to be ashamed, Jer. 3. 3. The whore whose affections Are Set on her lovers,
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and her adulterers, cannot be ashamed, but she dares go on for all the shame of the earth;
and her Adulterers, cannot be ashamed, but she dares go on for all the shame of the earth;
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why? because she affects them.
why? Because she affects them.
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Nero was not ashamed of his villanies in the open market of Rome. Vespasian was not ashamed of his stinking coveteousnesse by urine.Nero was not ashamed of his villainies in the open market of Room. Vespasian was not ashamed of his stinking covetousness by urine.
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If it be thus, O why dost thou not set thine affections on God, and on Christ,
If it be thus, Oh why dost thou not Set thine affections on God, and on christ,
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and his laws? thou couldest never be ashamed hereof, if once thou didst truly affect them.
and his laws? thou Couldst never be ashamed hereof, if once thou didst truly affect them.
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When Davids affections were stirred to dance before the Ark of God, and put off his garment to do it the better, fie upon thee, fie upon thee, sayes Micol fie for shame, what art thou not ashamed to make thy self vile on this fashion? I will be more vile yet, sayes he,
When Davids affections were stirred to dance before the Ark of God, and put off his garment to do it the better, fie upon thee, fie upon thee, Says Micol fie for shame, what art thou not ashamed to make thy self vile on this fashion? I will be more vile yet, Says he,
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if this be vilenesse, to rejoyce before God, if this be esteemed a vilenesse, I will be more vile yet:
if this be vileness, to rejoice before God, if this be esteemed a vileness, I will be more vile yet:
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he could not be ashamed, because his affections were set upon Gods Ark. Out you Puritan, you are a vile companion, to be so precise as you are;
he could not be ashamed, Because his affections were Set upon God's Ark Out you Puritan, you Are a vile Companion, to be so precise as you Are;
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you must be reproving and talking of the Scripture upon every occasion, out you hypocrite you, are you not ashamed to do thus? No, no, he is not ashamed, he can never be ashamed:
you must be reproving and talking of the Scripture upon every occasion, out you hypocrite you, Are you not ashamed to do thus? No, no, he is not ashamed, he can never be ashamed:
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if this be to be a Puritan, to be holy and strict against sin, I will be more a Puritan yet;
if this be to be a Puritan, to be holy and strict against since, I will be more a Puritan yet;
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If this be to be an hypocrite, to be labouring to draw others from their lusts, I will be a more hypocrite yet.
If this be to be an hypocrite, to be labouring to draw Others from their Lustiest, I will be a more hypocrite yet.
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If this be singularity, not to do as the men of this world do, I will be more singular yet;
If this be singularity, not to do as the men of this world do, I will be more singular yet;
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I will speak of Gods testimonies and it were before Kings;
I will speak of God's testimonies and it were before Kings;
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and I will not be ashamed, Psal. 119. 46. Impudence, and not to be ashamed, is a very great matter;
and I will not be ashamed, Psalm 119. 46. Impudence, and not to be ashamed, is a very great matter;
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if it be in sin, it is desperate, it is a sign a man is desperately affected towards sinne;
if it be in since, it is desperate, it is a Signen a man is desperately affected towards sin;
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but if it be in good, it is admirable;
but if it be in good, it is admirable;
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it is a holy kinde of impudence, it is a sign a man is deeply affected towards good,
it is a holy kind of impudence, it is a Signen a man is deeply affected towards good,
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so affected that nothing can make him ashamed. Never will a man be ashamed of that which he affects;
so affected that nothing can make him ashamed. Never will a man be ashamed of that which he affects;
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fie for shame, will you be rich and take in such profits? will you be in such credit? fie, will you be a Lord and a Nobleman in such honor? will you be learned and gather so much knowledge? He conceives they are all fools that say so,
fie for shame, will you be rich and take in such profits? will you be in such credit? fie, will you be a Lord and a Nobleman in such honour? will you be learned and gather so much knowledge? He conceives they Are all Fools that say so,
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though peradventure they do not affect such things, yet he does, and therefore he will not be ashamed of them.
though Peradventure they do not affect such things, yet he does, and Therefore he will not be ashamed of them.
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So if thine affections be set upon Christ, thou wilt never be ashamed of his crosse, never ashamed of his badge, never ashamed of his Word.
So if thine affections be Set upon christ, thou wilt never be ashamed of his cross, never ashamed of his badge, never ashamed of his Word.
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The children of the devil are not ashamed of their abominations; they can drink and be drunken, and vomit, and reel, and not be ashamed;
The children of the Devil Are not ashamed of their abominations; they can drink and be drunken, and vomit, and reel, and not be ashamed;
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they can be proud and carnal, and have no more religion in them then the stock, and not be ashamed.
they can be proud and carnal, and have no more Religion in them then the stock, and not be ashamed.
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Agesilaus will not be ashamed of his halting, Philopaemenes will not be ashamed of his deformednesse,Agesilaus will not be ashamed of his halting, Philopoemenes will not be ashamed of his deformedness,
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when they hold it their credit to be thus as they were.
when they hold it their credit to be thus as they were.
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O therefore set thine affections on God, and thou shalt never be ashamed of his waies.
O Therefore Set thine affections on God, and thou shalt never be ashamed of his ways.
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The third motive is taken from the hankeringnesse of the affections. Look what thou settest thine affections upon, that thou wilt hanker after.
The third motive is taken from the hankeringnesse of the affections. Look what thou settest thine affections upon, that thou wilt hanker After.
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If thou set thine affections on the things of this life ▪ thy heart will so hanker after them, that they will haunt thee whatever thou goest about;
If thou Set thine affections on the things of this life ▪ thy heart will so hanker After them, that they will haunt thee whatever thou goest about;
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they will haunt thee at prayer time, and haunt thee at Church time ▪ they will haunt thee in the Sabbath,
they will haunt thee At prayer time, and haunt thee At Church time ▪ they will haunt thee in the Sabbath,
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and haunt thee at the Sacrament; like the Fly in Albertus, that was ever hankring after the bald head:
and haunt thee At the Sacrament; like the Fly in Albert, that was ever hankering After the bald head:
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though he flapt it off again and again, yet still it would be hankring, he could never be rid of it, it would still be a hankring.
though he flapped it off again and again, yet still it would be hankering, he could never be rid of it, it would still be a hankering.
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Who would be thus troubled with his affections? he cannot go by an Alehouse, but his affections water to go in:
Who would be thus troubled with his affections? he cannot go by an Alehouse, but his affections water to go in:
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he cannot see a pair of Tables, but his affections hanker after a game: he cannot meet with an injury, but his affections itch to revenge;
he cannot see a pair of Tables, but his affections hanker After a game: he cannot meet with an injury, but his affections itch to revenge;
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he cannot speak well nor do any thing which is commendable, but his affections must be swelling with pride.
he cannot speak well nor doe any thing which is commendable, but his affections must be swelling with pride.
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Who, I say, would be thus troubled with his affections? Though God had forbid Lots wife to look back upon pain of his heavy displeasure, neverthelesse her affections did so hanker after her house,
Who, I say, would be thus troubled with his affections? Though God had forbid Lots wife to look back upon pain of his heavy displeasure, nevertheless her affections did so hanker After her house,
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and her countrey, and her ancient acquaintance, that she looked behinde her, Gen. 19. 26. Her carnall affections did so haunt her every step she took, that they never lind till that she lookt back.
and her country, and her ancient acquaintance, that she looked behind her, Gen. 19. 26. Her carnal affections did so haunt her every step she took, that they never lined till that she looked back.
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They are greedy dogs, they look to their own way, Isa. 56. 11. Thine affections if they be not set right, they are like greedy dogs in the Kitchin, that are ever looking to the platters, be the Mistresse eye never so little off, they are licking instantly.
They Are greedy Dogs, they look to their own Way, Isaiah 56. 11. Thine affections if they be not Set right, they Are like greedy Dogs in the Kitchen, that Are ever looking to the platters, be the Mistress eye never so little off, they Are licking instantly.
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So thine affections are ever hankering after that which thou affectest: and therefore thou art best to set thine affections on God:
So thine affections Are ever hankering After that which thou affectest: and Therefore thou art best to Set thine affections on God:
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for look where they are set, there they will be hankering.
for look where they Are Set, there they will be hankering.
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If ever thy heart be turned to God, and thine affections converted to him, they will ever be hankring and looking after God.
If ever thy heart be turned to God, and thine affections converted to him, they will ever be hankering and looking After God.
cs av po21 n1 vbi vvn p-acp np1, cc po21 n2 vvn p-acp pno31, pns32 vmb av vbi j-vvg cc vvg p-acp np1.
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At that day shall a man look to his maker, and his eyes shall have respect to the holy one of Israel, Isa. 17. 7. At that day, that is,
At that day shall a man look to his maker, and his eyes shall have respect to the holy one of Israel, Isaiah 17. 7. At that day, that is,
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when God shall convert them, then their hearts shall ever be hankring and looking after God.
when God shall convert them, then their hearts shall ever be hankering and looking After God.
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O then set thine affections on God, if thou desirest thy heart should hanker after God.
O then Set thine affections on God, if thou Desirest thy heart should hanker After God.
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Thou art yet no better then a wretch, till thus it be with thee.
Thou art yet no better then a wretch, till thus it be with thee.
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If thine affections be ever hankering after thy pleasures and thy copesmates, and thy vanities, thou art never well but when thou art at them.
If thine affections be ever hankering After thy pleasures and thy copesmates, and thy vanities, thou art never well but when thou art At them.
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The Sermon is quickly tedious, and prayer tedious, and godly discourses are tedious unto thee: why? because thy minde hankers about othergates matters;
The Sermon is quickly tedious, and prayer tedious, and godly discourses Are tedious unto thee: why? Because thy mind hankers about othergate matters;
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as long as it is thus thou canst not be saved.
as long as it is thus thou Canst not be saved.
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Look unto me, sayes Christ, and be ye saved all the ends of the earth, Isa. 45. 22. Ye can never be saved,
Look unto me, Says christ, and be you saved all the ends of the earth, Isaiah 45. 22. You can never be saved,
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unlesse ye hanker and look after me, sayes the Lord;
unless you hanker and look After me, Says the Lord;
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as the Heliotrope or the turn-sol that ever looks towards the Sun, so a gracious heart does after the Lord.
as the Heliotrope or the turn-sol that ever looks towards the Sun, so a gracious heart does After the Lord.
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God counts it an honour unto him, that the soul should be ever a hankering and ever a looking after him;
God counts it an honour unto him, that the soul should be ever a hankering and ever a looking After him;
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Aestimari nos put amus toties, quoties aspici, sayes Seneca; it is a true saying; we think we are esteemed when men do look after us; Aestimari nos put Amos Twice, How often aspici, Says Senecca; it is a true saying; we think we Are esteemed when men do look After us;
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So God counts it an honour to his Majesty, when our souls do hanker and look after him.
So God counts it an honour to his Majesty, when our Souls do hanker and look After him.
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It is true, the things of this life may chance to draw away our mindes now and then,
It is true, the things of this life may chance to draw away our minds now and then,
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and make us look after them:
and make us look After them:
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but if we have any grace, so much as a grain of mustard-seed, our souls will ever be hankering and looking after God.
but if we have any grace, so much as a grain of Mustard seed, our Souls will ever be hankering and looking After God.
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So it was with Ionas, though his corruptions had made him to look off from God, neverthelesse he could not abide to be in that case, his heart is again looking and hankering after God:
So it was with Ionas, though his corruptions had made him to look off from God, nevertheless he could not abide to be in that case, his heart is again looking and hankering After God:
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oh for the light of his countenance, oh for his grace and his Spirit, oh for power and strength yet to be resolute for God, Yet will I look again towards thy holy Temple, Ionah 2. 4. Let God afflict me, I cannot but look to him;
o for the Light of his countenance, o for his grace and his Spirit, o for power and strength yet to be resolute for God, Yet will I look again towards thy holy Temple, Jonah 2. 4. Let God afflict me, I cannot but look to him;
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let God fling me into the Whales belly, I cannot but hanker after him, let him cast me into the belly of hell,
let God fling me into the Whale's belly, I cannot but hanker After him, let him cast me into the belly of hell,
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yet will I look again sayes he:
yet will I look again Says he:
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his affections were set upon God, and therefore did his heart ever hanker and look after God.
his affections were Set upon God, and Therefore did his heart ever hanker and look After God.
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This is a sweet motive to perswade us:
This is a sweet motive to persuade us:
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if we would once set our affections on God, our souls would ever hanker and look after God.
if we would once Set our affections on God, our Souls would ever hanker and look After God.
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The fourth motive is taken from the spurrings of the affections, they spur a man to that he affects:
The fourth motive is taken from the spurrings of the affections, they spur a man to that he affects:
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they are animi calcaria, as Melancthon does call them, they are as it were the spurs of the soul.
they Are animi calcaria, as Melanchthon does call them, they Are as it were the spurs of the soul.
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What is the reason that men go on in any businesse like lazie jaded Asses, sayes Vives, because they have no affection to it.
What is the reason that men go on in any business like lazy jaded Asses, Says Vives, Because they have no affection to it.
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What is the reason they go so sluggishly on to good duties, they sit so senselesly still in seats at a Sermon, they kneel so lumpishly and dead-heartedly in prayer to God? because they have no spurs in their sides, they have no affection to these things.
What is the reason they go so sluggishly on to good duties, they fit so senselessly still in seats At a Sermon, they kneel so lumpishly and dead-heartedly in prayer to God? Because they have no spurs in their sides, they have no affection to these things.
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Now if we would set our affections on God, we would feel in our bosomes a certain spur that spurs us to every good word and work? a gracious heart is said to stir up it self, Exod. 36. 2. God counts those prayers no prayers, that are not full of these spurrings and stirrings;
Now if we would Set our affections on God, we would feel in our bosoms a certain spur that spurs us to every good word and work? a gracious heart is said to stir up it self, Exod 36. 2. God counts those Prayers no Prayers, that Are not full of these spurrings and stirrings;
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there is none that calleth upon thy name, that stirreth up himself to take hold on thee.
there is none that calls upon thy name, that stirs up himself to take hold on thee.
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Isa. 64. 7. Dost thou call upon God, and hast thou no spurrings nor stirrings in the duty? dost thou not spur up thy self to pray with good life? the Lord sayes ▪ thou dost not call upon his name at all.Isaiah 64. 7. Dost thou call upon God, and hast thou no spurrings nor stirrings in the duty? dost thou not spur up thy self to pray with good life? the Lord Says ▪ thou dost not call upon his name At all.
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As ever thou desirest to be stirred up and spurred on to good exercises, set thine affections on God, they are the spurs of the soul:
As ever thou Desirest to be stirred up and spurred on to good exercises, Set thine affections on God, they Are the spurs of the soul:
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the soul goes cheerfully on, when it goes with affection. The fifth motive is taken from the heartinesse of the affections;
the soul Goes cheerfully on, when it Goes with affection. The fifth motive is taken from the heartiness of the affections;
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and therefore the heart is many times and often in Scripture put for the affections. and Therefore the heart is many times and often in Scripture put for the affections.
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My heart, sayes Deborah, is towards the Governours of Israel, Iud. 5 9 that is, mine affection is towards them.
My heart, Says Deborah, is towards the Governors of Israel, Iud. 5 9 that is, mine affection is towards them.
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O ye Corinthians, our mouth is open unto you, our heart is enlarged, 2 Cor. 6. 11. that is, our affections are enlarged.
O the Corinthians, our Mouth is open unto you, our heart is enlarged, 2 Cor. 6. 11. that is, our affections Are enlarged.
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Look whatever thou affectest, thy heart is set upon it;
Look whatever thou affectest, thy heart is Set upon it;
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this motive is strong to perswade, for if the affections be in a manner the very heart of the soul, this may well move us to set our affections upon God;
this motive is strong to persuade, for if the affections be in a manner the very heart of the soul, this may well move us to Set our affections upon God;
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wilt thou settle thy heart any where else but only upon God? O how hainously does the Lord take it at thy hands, that thou hast no more heart unto him? He gives thee his Word,
wilt thou settle thy heart any where Else but only upon God? O how heinously does the Lord take it At thy hands, that thou hast no more heart unto him? He gives thee his Word,
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and thou hast no heart to it; he gives thee his Sabbath, and thou hast no heart to it;
and thou hast no heart to it; he gives thee his Sabbath, and thou hast no heart to it;
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he gives thee his Sacrament, and his Ordinances, and his Sanctuary, and his Commandments, and thou hast no heart to them.
he gives thee his Sacrament, and his Ordinances, and his Sanctuary, and his commandments, and thou hast no heart to them.
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O the Lord is so angry with thy soul, that he cals thee a fool and a sot,
O the Lord is so angry with thy soul, that he calls thee a fool and a sot,
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and he repents that ever he hath vouchsafed these things to such wretches as thou art.
and he repents that ever he hath vouchsafed these things to such wretches as thou art.
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Wherefore is there a price in the hand of a fool to get wisedom, seeing he hath no heart to it? Prov. 17. 16. Wherefore, sayes God,
Wherefore is there a price in the hand of a fool to get Wisdom, seeing he hath no heart to it? Curae 17. 16. Wherefore, Says God,
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and to what end is a price put into your hand to get wisedom? Ye might have gotten wisedom a long time or ere now,
and to what end is a price put into your hand to get Wisdom? You might have got Wisdom a long time or ere now,
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how to be new creatures and in Christ, how to get grace, and peace, and mercy with God;
how to be new creatures and in christ, how to get grace, and peace, and mercy with God;
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ye have had abundance of prices put into your hands, a price of abundance of Sacraments,
you have had abundance of Princes put into your hands, a price of abundance of Sacraments,
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and Sabbaths, a price of abundance of Sermons and exhortations, many mercies and favours, many threatnings and warnings, health, strength, life, liberty;
and Sabbaths, a price of abundance of Sermons and exhortations, many Mercies and favours, many threatenings and Warnings, health, strength, life, liberty;
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ye have had a fair time to get grace and holinesse in Jesus Christ;
you have had a fair time to get grace and holiness in jesus christ;
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prices have been put into your hands, but ye have had no heart nor affection to them.
Princes have been put into your hands, but you have had no heart nor affection to them.
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The Lord is exceedingly wroth with you, he casts the fool in your face, and repents that ever he hath lent you these things;
The Lord is exceedingly wroth with you, he Cast the fool in your face, and repents that ever he hath lent you these things;
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wherefore is a price put into the hand of a fool, seeing he hath no heart to it? no heart nor affection to make use of it? Wherefore? sayes he, to what end? wherefore is a price put into a fools hand, that sees not the worth of it? better he had been sent to hell quick and never heard Sermon:
Wherefore is a price put into the hand of a fool, seeing he hath no heart to it? no heart nor affection to make use of it? Wherefore? Says he, to what end? Wherefore is a price put into a Fools hand, that sees not the worth of it? better he had been sent to hell quick and never herd Sermon:
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better he had been damned many years since and never had the means.
better he had been damned many Years since and never had the means.
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What, will ye be drunkards in spite of preaching? and adulterers, and fornicators, in spite of Gods threats? mockers and despisers of them that are good, lovers of pleasures more then lovers of God, in spight of the Lord Jesus? O this does wofully provoke God, that ye should have no more heart nor affection to these things then ye have.
What, will you be drunkards in spite of preaching? and Adulterers, and fornicators, in spite of God's Treats? mockers and despisers of them that Are good, lovers of pleasures more then lovers of God, in spite of the Lord jesus? O this does woefully provoke God, that you should have no more heart nor affection to these things then you have.
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Set your affections then upon God, if ever ye will be wise to escape the vengeance to come;
Set your affections then upon God, if ever you will be wise to escape the vengeance to come;
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your affections are your heart, be not so rebellious as to deny your heart unto God.
your affections Are your heart, be not so rebellious as to deny your heart unto God.
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The sixth motive is taken from the softnes of the affections;
The sixth motive is taken from the softness of the affections;
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the affections are the softnes of the heart, Affectus sunt foemineus animae partus, sayes the Philosopher, they are the feminine and softly brood of the heart. the affections Are the softness of the heart, Affectus sunt foemineus Spirits partus, Says the Philosopher, they Are the Faemin and softly brood of the heart.
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They heart is a soft heart where thine affections do stand;
They heart is a soft heart where thine affections do stand;
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if thine affections be set upon the things of this life, thy heart is a soft heart thereunto, thy heart is sensible of every profit, sensible of every vain pleasure:
if thine affections be Set upon the things of this life, thy heart is a soft heart thereunto, thy heart is sensible of every profit, sensible of every vain pleasure:
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the things of this life can easily sink down into thy heart, if thine affections be to them.
the things of this life can Easily sink down into thy heart, if thine affections be to them.
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O let thine affections then be set upon God:
O let thine affections then be Set upon God:
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what wilt thou have a soft heart to the world, the things of the world may easily work on it? and wilt thou have a hard heart to God, that he may not work on it? Hardnesse of heart is an argument that a man is damnably and desperately impudent,
what wilt thou have a soft heart to the world, the things of the world may Easily work on it? and wilt thou have a hard heart to God, that he may not work on it? Hardness of heart is an argument that a man is damnably and desperately impudent,
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and will neither obey God not his Ministers. So God tels Ezechiel the house of Israel will not hearken to thee, sayes he,
and will neither obey God not his Ministers. So God tells Ezechiel the house of Israel will not harken to thee, Says he,
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for they will not hearken unto me;
for they will not harken unto me;
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for all the house of Israel are impudent and hard-hearted, Ezek. 3. 7. When their hearts were once hardned, they were so impudent that they would not hearken and obey the Ministers of God, nor God himself.
for all the house of Israel Are impudent and hardhearted, Ezekiel 3. 7. When their hearts were once hardened, they were so impudent that they would not harken and obey the Ministers of God, nor God himself.
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This is a lamentable condition then thou art in: if thine affections be earthly and carnal, the heart is quite hardned to Godward.
This is a lamentable condition then thou art in: if thine affections be earthly and carnal, the heart is quite hardened to Godward.
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Now then my brethren, we see here the reason why ye can refuse to obey, and be divorced from your sins:
Now then my brothers, we see Here the reason why you can refuse to obey, and be divorced from your Sins:
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we see the reason why ye neither yeeld to God, nor his Ministers; this is the reason sayes God, ye are impudent, and your hearts are desperately hardned.
we see the reason why you neither yield to God, nor his Ministers; this is the reason Says God, you Are impudent, and your hearts Are desperately hardened.
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And this is the brand the holy Ghost sets upon you; when your hearts are thus hardned, he cals you plainly, wicked men and wicked women.
And this is the brand the holy Ghost sets upon you; when your hearts Are thus hardened, he calls you plainly, wicked men and wicked women.
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A wicked man hardneth his face, Prov. 21. 29. Is it not a pitifull thing that a man should go to hell,
A wicked man Hardeneth his face, Curae 21. 29. Is it not a pitiful thing that a man should go to hell,
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and have no remedy to deliver him? to be damned, and have no remedy in the world to escape it? in such a case is thy soul, whose heart is thus hardned.
and have no remedy to deliver him? to be damned, and have no remedy in the world to escape it? in such a case is thy soul, whose heart is thus hardened.
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He that being often reproved hardneth his heart, shall be destroyed without remedy, Prov. 29. 1. Hast thou not been often reproved? I know thy conscience can tell thee thou hast been often reproved;
He that being often reproved Hardeneth his heart, shall be destroyed without remedy, Curae 29. 1. Hast thou not been often reproved? I know thy conscience can tell thee thou hast been often reproved;
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hast thou not hardned thy heart? I know thy conscience can witnesse that thou wouldest not leave off thy courses;
hast thou not hardened thy heart? I know thy conscience can witness that thou Wouldst not leave off thy courses;
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but hast hardned thy heart to this day, thou knowest I say true;
but hast hardened thy heart to this day, thou Knowest I say true;
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well then, reade what a piteous condition thou art come to, there is no remedy for thee to avoid the damnation of hell:
well then, read what a piteous condition thou art come to, there is no remedy for thee to avoid the damnation of hell:
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thou shalt be destroied without remedy, sayes God, I confesse there is a remedy, but he shall be destroyed without it.
thou shalt be destroyed without remedy, Says God, I confess there is a remedy, but he shall be destroyed without it.
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The remedy that God uses to deliver men from hell, is to reprove them for their sins,
The remedy that God uses to deliver men from hell, is to reprove them for their Sins,
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but thou puttest off reproofs, the preaching of the Word, but thou dost disobey it, the bloud of the Lord Jesus,
but thou puttest off reproofs, the preaching of the Word, but thou dost disobey it, the blood of the Lord jesus,
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but thou dost defile it, and wilt not lay down thy corruption for it, there is a remedy but thou wilt not use it;
but thou dost defile it, and wilt not lay down thy corruption for it, there is a remedy but thou wilt not use it;
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no, thy heart is hardned and thou shalt be destroyed without remedy: assure thy self of it, for the mouth of the Lord hath spoken it.
no, thy heart is hardened and thou shalt be destroyed without remedy: assure thy self of it, for the Mouth of the Lord hath spoken it.
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I speak to you who speak evill of the good way, and call it all to nought;
I speak to you who speak evil of the good Way, and call it all to nought;
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your hearts are all hardned on this manner:
your hearts Are all hardened on this manner:
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when divers were hardned, sayes the Text, and spake evill of that way, Act. 19. 9. They that speak evill of the waies of God are all hardned.
when diverse were hardened, Says the Text, and spoke evil of that Way, Act. 19. 9. They that speak evil of the ways of God Are all hardened.
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O sayst thou, I do but speak against Puritans and Hypocrites, God forbid I should speak evil of the waies of the Lord:
O Sayest thou, I do but speak against Puritans and Hypocrites, God forbid I should speak evil of the ways of the Lord:
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God forbid, yea, God forbid indeed;
God forbid, yea, God forbid indeed;
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but does not thy conscience witnesse thou speakest evill of the waies of the Lord? Thou knowest the Lord commands exhorting and reptoving one another,
but does not thy conscience witness thou Speakest evil of the ways of the Lord? Thou Knowest the Lord commands exhorting and reptoving one Another,
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and thou speakest evill of it: what hath he to do to reprove me? sayst thou.
and thou Speakest evil of it: what hath he to do to reprove me? Sayest thou.
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Thou knowest God hath commanded us to walk strictly, and precisely, and purely, and thou speakest evill of it:
Thou Knowest God hath commanded us to walk strictly, and precisely, and purely, and thou Speakest evil of it:
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what must we be so pure sorsooth? and so precise, and so strict? Thou speakest evill of the way of the Lord,
what must we be so pure sorsooth? and so precise, and so strict? Thou Speakest evil of the Way of the Lord,
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and the Lord sayes thou art the man that art hardned. I speak to you that break the limits of God.
and the Lord Says thou art the man that art hardened. I speak to you that break the Limits of God.
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God hath commanded you a great while ago to repent and beleeve, and cast away the evill of your doings.
God hath commanded you a great while ago to Repent and believe, and cast away the evil of your doings.
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Many daies are past since ye were called hereto;
Many days Are past since you were called hereto;
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yesterday, and to day thou art called, and thou amendest not, thou art the man that is hardned.
yesterday, and to day thou art called, and thou amendest not, thou art the man that is hardened.
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Again, he limits a certain day after so long a time, as it is said, to day if ye will hear his voice, harden not your hearts, Heb. 4. 7. thou hast broken this limit,
Again, he Limits a certain day After so long a time, as it is said, to day if you will hear his voice, harden not your hearts, Hebrew 4. 7. thou hast broken this limit,
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and thou art not converted to this day, thou art the man that is hardned. I speak to you who refuse to amend your lives:
and thou art not converted to this day, thou art the man that is hardened. I speak to you who refuse to amend your lives:
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ye do not only not amend, but also ye refuse to amend, ye are the men that are hardned;
you do not only not amend, but also you refuse to amend, you Are the men that Are hardened;
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they have made their faces harder then a rock, they have refused to return, Ier. 5. 3. When men refuse to return, they have hardned their hearts like a rock,
they have made their faces harder then a rock, they have refused to return, Jeremiah 5. 3. When men refuse to return, they have hardened their hearts like a rock,
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and more too, sayes the Text. Ye have refused, and it is not unknown to your consciences that ye refuse,
and more too, Says the Text. You have refused, and it is not unknown to your Consciences that you refuse,
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therefore ye are the men that are hardned; ye are the men that shall be destroyed without remedy.
Therefore you Are the men that Are hardened; you Are the men that shall be destroyed without remedy.
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I pray God help you with a remedy, and awaken your souls, that ye may be hardned no longer;
I pray God help you with a remedy, and awaken your Souls, that you may be hardened no longer;
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for if ye be, ye shall be destroyed without remedy. I beseech you consider your poor souls, and understand, if perhaps ye may finde mercy.
for if you be, you shall be destroyed without remedy. I beseech you Consider your poor Souls, and understand, if perhaps you may find mercy.
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Schola cuj •sque ordinis homines admittit, sayes Quintilian, the school admits all sorts of scholars. School cuj •sque Order homines admittit, Says Quintilian, the school admits all sorts of Scholars.
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So I may say of you, the School of Christ admits all sorts of sinners among you.
So I may say of you, the School of christ admits all sorts of Sinners among you.
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There is never a wretch among you all, but if now ye will be content to go to Christs school, ye shall be admitted to learn.
There is never a wretch among you all, but if now you will be content to go to Christ school, you shall be admitted to Learn.
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The Lord give you hearts so to do. O then set your affections on God;
The Lord give you hearts so to do. O then Set your affections on God;
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the affections are the softnesse of the heart, and this is the way for to soften them.
the affections Are the softness of the heart, and this is the Way for to soften them.
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The XIIII. Sermon. Col. 3. 2. Set your affections on things that are above, &c. A Beginning hath been made to perswade you with motives that ye would set your affections on God. Five motives have been noted that our Apostle handles in this Chapter:
The XIIII. Sermon. Col. 3. 2. Set your affections on things that Are above, etc. A Beginning hath been made to persuade you with motives that you would Set your affections on God. Five motives have been noted that our Apostle handles in this Chapter:
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and six motives that the theme it self does afford you.
and six motives that the theme it self does afford you.
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Give me now leave to go on in the same point, and to help you with more.
Give me now leave to go on in the same point, and to help you with more.
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For if this point be not copious with motives, no point can be copious. All perswasion is by moving the affections, whatever the theme be;
For if this point be not copious with motives, no point can be copious. All persuasion is by moving the affections, whatever the theme be;
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now when the affections themselves be the theme, the matter of necessity must be copious and abundant:
now when the affections themselves be the theme, the matter of necessity must be copious and abundant:
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other motives remain to set your affections above.
other motives remain to Set your affections above.
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The first is taken from the everlastingnesse of the affections, Our affections are everlasting in our soul, especially some of them,
The First is taken from the everlastingness of the affections, Our affections Are everlasting in our soul, especially Some of them,
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and those that are not, when the soul is in hell, the very want of them are a little hell to the soul,
and those that Are not, when the soul is in hell, the very want of them Are a little hell to the soul,
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for there shall be no joy, no delight, no hope, no comfort, no love; and as the Stomack when it wanteth its meat, it devoureth it self:
for there shall be no joy, no delight, no hope, no Comfort, no love; and as the Stomach when it Wants its meat, it devoureth it self:
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so these affections, when the matter is wanting, they shall eat up, and devour up the soul.
so these affections, when the matter is wanting, they shall eat up, and devour up the soul.
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There's no matter in hell to joy at, no matter in hell to delight in, no comfortable matter to hope for, no amiable thing for to love,
There's no matter in hell to joy At, no matter in hell to delight in, no comfortable matter to hope for, no amiable thing for to love,
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and this shall vex the soul with weeping and gnashing of teeth:
and this shall vex the soul with weeping and gnashing of teeth:
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neverthelesse, many of the affections, whether a man go to heaven or to hell, are everlasting affections, joy and delight,
nevertheless, many of the affections, whither a man go to heaven or to hell, Are everlasting affections, joy and delight,
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and love, and all the liking affections shall be everlasting in heaven:
and love, and all the liking affections shall be everlasting in heaven:
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fear, and horrour, and hatred, and grief, and despair, and shame shall be everlasting in hell, there shall be weeping and gnashing of teeth, sayes the Text, he does not say there shall be love or joy, &c. Now are the affections everlasting in the soul? know this, nothing but God can hold the soul tack, as we say, everlastingly.
Fear, and horror, and hatred, and grief, and despair, and shame shall be everlasting in hell, there shall be weeping and gnashing of teeth, Says the Text, he does not say there shall be love or joy, etc. Now Are the affections everlasting in the soul? know this, nothing but God can hold the soul tack, as we say, everlastingly.
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It's true, we may affect meat for a while, and raiment for a while, and maintenance for a while,
It's true, we may affect meat for a while, and raiment for a while, and maintenance for a while,
pn31|vbz j, pns12 vmb vvi n1 p-acp dt n1, cc n1 p-acp dt n1, cc n1 p-acp dt n1,
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and houses, and wives, and husbands, and recreations for a while, till we die, but when death comes, death takes off these objects for ever.
and houses, and wives, and Husbands, and recreations for a while, till we die, but when death comes, death Takes off these objects for ever.
cc n2, cc n2, cc n2, cc n2 p-acp dt n1, c-acp pns12 vvb, cc-acp q-crq n1 vvz, n1 vvz a-acp d n2 c-acp av.
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If thine affections were mainly set upon these things;
If thine affections were mainly Set upon these things;
cs po21 n2 vbdr av-j vvn p-acp d n2;
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when these are all gone, alas, where art thou then? thou art at a losse for ever and ever.
when these Are all gone, alas, where art thou then? thou art At a loss for ever and ever.
c-crq d vbr d vvn, uh, q-crq vb2r pns21 av? pns21 vb2r p-acp dt n1 c-acp av cc av.
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As Zophar sayes of the wicked, though he had the world at will while he was living,
As Zophar Says of the wicked, though he had the world At will while he was living,
p-acp np1 vvz pp-f dt j, cs pns31 vhd dt n1 p-acp n1 cs pns31 vbds vvg,
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yet sayes he, he shall perish for ever like his own dung, they which have seen him shall say, where is he? Job. 20. 7. Before, he was at his pleasures,
yet Says he, he shall perish for ever like his own dung, they which have seen him shall say, where is he? Job. 20. 7. Before, he was At his pleasures,
av vvz pns31, pns31 vmb vvi p-acp av av-j po31 d n1, pns32 r-crq vhb vvn pno31 vmb vvi, c-crq vbz pns31? np1. crd crd p-acp, pns31 vbds p-acp po31 n2,
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and his profits, and his businesses in the world, there he was where his affections did run:
and his profits, and his businesses in the world, there he was where his affections did run:
cc po31 n2, cc po31 n2 p-acp dt n1, a-acp pns31 vbds c-crq po31 n2 vdd vvi:
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but now when his pleasures are all gone, his house, and his lands, and his markets are all gone, alas!
but now when his pleasures Are all gone, his house, and his Lands, and his Markets Are all gone, alas!
cc-acp av c-crq po31 n2 vbr d vvn, po31 n1, cc po31 n2, cc po31 n2 vbr d vvn, uh!
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where is he? He is now at a losse, Zophar knew well enough where he is when he dies, he is in hell to be damned and tomented for ever;
where is he? He is now At a loss, Zophar knew well enough where he is when he die, he is in hell to be damned and tomented for ever;
q-crq vbz pns31? pns31 vbz av p-acp dt n1, np1 vvd av av-d c-crq pns31 vbz q-crq pns31 vvz, pns31 vbz p-acp n1 pc-acp vbi vvn cc vvn p-acp av;
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but he expresses it thus, to shew that now he is at a losse. Set thine affections then upon grace and upon the fear of the Lord;
but he Expresses it thus, to show that now he is At a loss. Set thine affections then upon grace and upon the Fear of the Lord;
cc-acp pns31 vvz pn31 av, pc-acp vvi cst av pns31 vbz p-acp dt n1. j-vvn po21 n2 av p-acp n1 cc p-acp dt n1 pp-f dt n1;
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for though thou diest, this cannot die with thee. It was a good answer of Stilpon, when he lost his countrey, and his children,
for though thou Dies, this cannot die with thee. It was a good answer of Stilpon, when he lost his country, and his children,
c-acp cs pns21 vv2, d vmbx vvi p-acp pno21. pn31 vbds dt j n1 pp-f av, c-crq pns31 vvd po31 n1, cc po31 n2,
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and his wife, and his house, and Demetrius said to him, How now Stilpon, where art thou now? art thou not at a losse now? NONLATINALPHABET NONLATINALPHABET, at a losse? sayes he, No, no, I have vertue still, and righteousnesse still:
and his wife, and his house, and Demetrius said to him, How now Stilpon, where art thou now? art thou not At a loss now?, At a loss? Says he, No, no, I have virtue still, and righteousness still:
cc po31 n1, cc po31 n1, cc npg1 vvd p-acp pno31, c-crq av av, c-crq vb2r pns21 av? vb2r pns21 xx p-acp dt n1 av?, p-acp dt n1? vvz pns31, uh-dx, uh-dx, pns11 vhb n1 av, cc n1 av:
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so if thou shouldest lose means and maintenance, friends, stays, hopes, health and all, thou couldest not be at a losse:
so if thou Shouldst loose means and maintenance, Friends, stays, hope's, health and all, thou Couldst not be At a loss:
av cs pns21 vmd2 vvi n2 cc n1, n2, vvz, n2, n1 cc d, pns21 vmd2 xx vbi p-acp dt n1:
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were thine affections set upon Christ, thou wouldest have thy faith still, thy comfort still, thy peace of conscience still, assurance of heaven still.
were thine affections Set upon christ, thou Wouldst have thy faith still, thy Comfort still, thy peace of conscience still, assurance of heaven still.
vbdr po21 n2 vvn p-acp np1, pns21 vmd2 vhi po21 n1 av, po21 n1 av, po21 n1 pp-f n1 av, n1 pp-f n1 av.
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Thine affections are everlasting, and therefore set thine affections upon such things as are everlasting, otherwise thou shalt be at a losse one day for ever and ever.
Thine affections Are everlasting, and Therefore Set thine affections upon such things as Are everlasting, otherwise thou shalt be At a loss one day for ever and ever.
po21 n2 vbr j, cc av vvb po21 n2 p-acp d n2 c-acp vbr j, av pns21 vm2 vbi p-acp dt n1 crd n1 p-acp av cc av.
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The second motive is taken from the infinitenesse of the affections, the affections are infinite, and therefore nothing in this whole world is able to satisfie them.
The second motive is taken from the infiniteness of the affections, the affections Are infinite, and Therefore nothing in this Whole world is able to satisfy them.
dt ord n1 vbz vvn p-acp dt n1 pp-f dt n2, dt n2 vbr j, cc av pix p-acp d j-jn n1 vbz j pc-acp vvi pno32.
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He that loveth silver shall never be satisfied with silver, nor he that loveth abundance with encrease, Eccles. 5. 10, give him tens, he would be glad with twenties, give him them, he could afford to have hundreds;
He that loves silver shall never be satisfied with silver, nor he that loves abundance with increase, Eccles. 5. 10, give him tens, he would be glad with twenties, give him them, he could afford to have hundreds;
pns31 cst vvz n1 vmb av-x vbi vvn p-acp n1, ccx pns31 cst vvz n1 p-acp n1, np1 crd crd, vvb pno31 crd, pns31 vmd vbi j p-acp n2, vvb pno31 pno32, pns31 vmd vvi pc-acp vhi crd;
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give him them, he could desire thousands: when he hath thousands, he is never the nearer, nothing satisfies him.
give him them, he could desire thousands: when he hath thousands, he is never the nearer, nothing Satisfies him.
vvb pno31 pno32, pns31 vmd vvi crd: c-crq pns31 vhz crd, pns31 vbz av-x dt jc, pix vvz pno31.
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Give Alexander a world, he desires another. Take me a silly man, give him a Curateship, he desires a Vicaridge:
Give Alexander a world, he Desires Another. Take me a silly man, give him a Curateship, he Desires a Vicarage:
np1 np1 dt n1, pns31 vvz j-jn. vvb pno11 dt j n1, vvb pno31 dt n1, pns31 vvz dt n1:
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give him that, he desires a Parsonage: give him that, he desires two Benefices:
give him that, he Desires a Parsonage: give him that, he Desires two Benefices:
vvb pno31 cst, pns31 vvz dt n1: vvb pno31 cst, pns31 vvz crd n2:
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give him that, he desires a Prebendary, an Archdeaconry, and then a Bishoprick, and if he were Pope of Rome, he were not satisfied.
give him that, he Desires a Prebendary, an Archdeaconry, and then a Bishopric, and if he were Pope of Rome, he were not satisfied.
vvb pno31 cst, pns31 vvz dt j, dt n1, cc av dt n1, cc cs pns31 vbdr n1 pp-f np1, pns31 vbdr xx vvn.
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Take a voluptuous man, give him pleasure to day, he desires more to morrow, from Cards to the Tables, from them to Bowls, from them to huntings and hawkings,
Take a voluptuous man, give him pleasure to day, he Desires more to morrow, from Cards to the Tables, from them to Bowls, from them to huntings and hawkings,
vvb dt j n1, vvb pno31 n1 p-acp n1, pns31 vvz av-dc p-acp n1, p-acp n2 p-acp dt n2, p-acp pno32 p-acp n2, p-acp pno32 pc-acp n2-vvg cc n2-vvg,
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and so on, he is never satisfied till he dies, NONLATINALPHABET NONLATINALPHABET, sayes Eustratius, the affections are infinite even as the fire:
and so on, he is never satisfied till he die,, Says Eustratius, the affections Are infinite even as the fire:
cc av a-acp, pns31 vbz av-x vvn c-acp pns31 vvz,, vvz np1, dt n2 vbr j av c-acp dt n1:
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all the forrests and all the woods, and all the fewell under heaven can never satisfie the fire;
all the forests and all the woods, and all the fuel under heaven can never satisfy the fire;
d dt n2 cc d dt n2, cc d dt n1 p-acp n1 vmb av-x vvi dt n1;
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give it faggots, it could burn logs, give it logs, it could burn whole trees: give it trees, it could burn whole houses;
give it faggots, it could burn logs, give it logs, it could burn Whole trees: give it trees, it could burn Whole houses;
vvb pn31 n2, pn31 vmd vvi n2, vvb pn31 n2, pn31 vmd vvi j-jn n2: vvb pn31 n2, pn31 vmd vvi j-jn n2;
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give it them, it could burn the inhabitants:
give it them, it could burn the inhabitants:
vvb pn31 pno32, pn31 vmd vvi dt n2:
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Nay, Solo compares the affections to the fire of hell, aud the mouth of the grave, that can never be satisfied.
Nay, Solo compares the affections to the fire of hell, and the Mouth of the grave, that can never be satisfied.
uh-x, np1 vvz dt n2 p-acp dt n1 pp-f n1, cc dt n1 pp-f dt n1, cst vmb av-x vbi vvn.
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Hell and destruction are never full, so the eyes of man are never satisfied, Pro 27. 20. The eye is never satisfied with seeing, the ear is never satisfied with hearing, still it desires further, what news? Pro. 30. 15. he compares them to the Horseleech, give, give, sayes the Horseleech, it's ever sucking, more and more, and more, it's ever desiring:
Hell and destruction Are never full, so the eyes of man Are never satisfied, Pro 27. 20. The eye is never satisfied with seeing, the ear is never satisfied with hearing, still it Desires further, what news? Pro 30. 15. he compares them to the Horseleech, give, give, Says the Horseleech, it's ever sucking, more and more, and more, it's ever desiring:
n1 cc n1 vbr av j, av dt n2 pp-f n1 vbr av-x vvn, fw-la crd crd dt n1 vbz av-x vvn p-acp vvg, dt n1 vbz av-x vvn p-acp vvg, av pn31 vvz jc, q-crq n1? np1 crd crd pns31 vvz pno32 p-acp dt n1, vvb, vvb, vvz dt n1, pn31|vbz av j-vvg, av-dc cc av-dc, cc av-dc, pn31|vbz av vvg:
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the affections are infinite, there's nothing in this world can ever satisfie them;
the affections Are infinite, there's nothing in this world can ever satisfy them;
dt n2 vbr j, pc-acp|vbz pix p-acp d n1 vmb av vvi pno32;
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did ever any meals meat so satisfie the stomack, that it should never hunger more? did ever suit of apparrell so satisfie the back, that it should never wish to be cloathed more? did ever Rent so sarisfie the Landlord, that he should never desire another day to receive more? The affections are infinite, nothing in the world can ever satisfie them.
did ever any meals meat so satisfy the stomach, that it should never hunger more? did ever suit of apparel so satisfy the back, that it should never wish to be clothed more? did ever Rend so sarisfie the Landlord, that he should never desire Another day to receive more? The affections Are infinite, nothing in the world can ever satisfy them.
vdd av d ng1 n1 av vvi dt n1, cst pn31 vmd av-x n1 av-dc? vdd av n1 pp-f n1 av vvi dt n1, cst pn31 vmd av-x vvi pc-acp vbi vvn n1? vdd av vvi av vvi dt n1, cst pns31 vmd av-x vvi j-jn n1 pc-acp vvi dc? dt n2 vbr j, pix p-acp dt n1 vmb av vvi pno32.
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What good reason then is there to set thine affections upon God? God is infinite,
What good reason then is there to Set thine affections upon God? God is infinite,
q-crq j n1 av vbz a-acp pc-acp vvi po21 n2 p-acp np1? np1 vbz j,
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and he can satisfie them He filleth the hungry with good things, Luk. 1. 53. If the affections hunger after God, he will fill them, and satisfie them.
and he can satisfy them He fills the hungry with good things, Luk. 1. 53. If the affections hunger After God, he will fill them, and satisfy them.
cc pns31 vmb vvi pno32 pns31 vvz dt j p-acp j n2, np1 crd crd cs dt ng1 n1 p-acp np1, pns31 vmb vvi pno32, cc vvi pno32.
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If thine affections be set upon God, thou shalt have all satisfaction:
If thine affections be Set upon God, thou shalt have all satisfaction:
cs po21 n2 vbb vvn p-acp np1, pns21 vm2 vhi d n1:
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Hath a neighbour wronged thee? thou needest not seek after revenge, Christ will make thee satisfaction.
Hath a neighbour wronged thee? thou Needest not seek After revenge, christ will make thee satisfaction.
vhz dt n1 vvd pno21? pns21 vv2 xx vvi p-acp n1, np1 vmb vvi pno21 n1.
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Hast thou had losses in thy estate, and disgraces in thy name, or troubles in thy minde? thou needest not disquiet thy self, Christ will make thee satisfaction.
Hast thou had losses in thy estate, and disgraces in thy name, or Troubles in thy mind? thou Needest not disquiet thy self, christ will make thee satisfaction.
vh2 pns21 vhn n2 p-acp po21 n1, cc n2 p-acp po21 n1, cc vvz p-acp po21 n1? pns21 vv2 xx vvi po21 n1, np1 vmb vvi pno21 n1.
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He that complains is not content, as we say, thou needest not complain, saying, O I have but a poor house to dwell in, poor diet to feed on, poor apparel to put on, poor friends to rely on:
He that complains is not content, as we say, thou Needest not complain, saying, Oh I have but a poor house to dwell in, poor diet to feed on, poor apparel to put on, poor Friends to rely on:
pns31 cst vvz vbz xx j, c-acp pns12 vvb, pns21 vv2 xx vvi, vvg, uh pns11 vhb cc-acp dt j n1 pc-acp vvi p-acp, j n1 pc-acp vvi a-acp, j n1 pc-acp vvi a-acp, j n2 pc-acp vvi a-acp:
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if thine affections be set upon God, look what they want, Christ will make it up, he will satisfie thee.
if thine affections be Set upon God, look what they want, christ will make it up, he will satisfy thee.
cs po21 n2 vbb vvn p-acp np1, vvb r-crq pns32 vvb, np1 vmb vvi pn31 a-acp, pns31 vmb vvi pno21.
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My people shall be satisfied with goodnesse, saith the Lord.
My people shall be satisfied with Goodness, Says the Lord.
po11 n1 vmb vbi vvn p-acp n1, vvz dt n1.
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Ier. 31. 14. thou openest thy hand, and satisfiest the desire of every living thing, Psal. 145. 16. Oye poor souls, that have gone on in your drinkings and carowsings,Jeremiah 31. 14. thou openest thy hand, and satisfiest the desire of every living thing, Psalm 145. 16. Oye poor Souls, that have gone on in your drinkings and carousings,
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and are never satisfied, that have followed your pleasures, and your vanities, and to this hour ye are not satisfied, what mean you to lose your selves in the things of this life? what mean you to befool your own souls as ye do? Hear what the Lord Jesus sayes to you, Ho, every one that thirsteth, come to the waters,
and Are never satisfied, that have followed your pleasures, and your vanities, and to this hour you Are not satisfied, what mean you to loose your selves in the things of this life? what mean you to befool your own Souls as you do? Hear what the Lord jesus Says to you, Ho, every one that Thirsteth, come to the waters,
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and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money, and with•ut price;
and he that hath no money, come you, buy and eat; yea, come, buy wine and milk without money, and with•ut price;
cc pns31 cst vhz dx n1, vvb pn22, vvb cc vvi; uh, vvb, vvb n1 cc n1 p-acp n1, cc j n1;
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wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently to me, sayes he, and eat ye that which is good,
Wherefore do you spend money for that which is not bred? and your labour for that which Satisfieth not? Harken diligently to me, Says he, and eat you that which is good,
q-crq vdb pn22 vvi n1 p-acp d r-crq vbz xx n1? cc po22 n1 p-acp d r-crq vvz xx? vvb av-j p-acp pno11, vvz pns31, cc vvb pn22 d r-crq vbz j,
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and let your soul delight it self in fatnesse, Isa. 55. 1, 2. Ho, every one that thirsteth, come ye to the waters.and let your soul delight it self in fatness, Isaiah 55. 1, 2. Ho, every one that Thirsteth, come you to the waters.
cc vvb po22 n1 vvb pn31 n1 p-acp n1, np1 crd crd, crd uh, d pi cst vvz, vvb pn22 p-acp dt n2.
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What? when ye are athirst will ye go to broken cisterns? they cannot hold water to satisfie you, here be waters indeed, that Christs does afford you:
What? when you Are athirst will you go to broken cisterns? they cannot hold water to satisfy you, Here be waters indeed, that Christ does afford you:
q-crq? c-crq pn22 vbr j vmb pn22 vvi p-acp j-vvn n2? pns32 vmbx vvi n1 pc-acp vvi pn22, av vbb n2 av, cst npg1 vdz vvi pn22:
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when ye have money in your purse to buy food, will ye buy that which is not bread? stones in stead of bread? will ye spend your strength and your health,
when you have money in your purse to buy food, will you buy that which is not bred? stones in stead of bred? will you spend your strength and your health,
c-crq pn22 vhb n1 p-acp po22 n1 pc-acp vvi n1, vmb pn22 vvi d r-crq vbz xx n1? n2 p-acp n1 pp-f n1? vmb pn22 vvi po22 n1 cc po22 n1,
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and your wits, and your pains, and your souls too upon the things of this life? alas, they can never satisfie you.
and your wits, and your pains, and your Souls too upon the things of this life? alas, they can never satisfy you.
cc po22 n2, cc po22 n2, cc po22 n2 av p-acp dt n2 pp-f d n1? uh, pns32 vmb av-x vvi pn22.
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If the fountains should run wine, the people would not be content, as the Proverb is.
If the fountains should run wine, the people would not be content, as the Proverb is.
cs dt n2 vmd vvi n1, dt n1 vmd xx vbi j, c-acp dt n1 vbz.
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Nemo suâ sorte contentus est, sayes the Heathen.Nemo suâ sort Contentus est, Says the Heathen.
np1 fw-la n1 fw-la fw-la, vvz dt j-jn.
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Had ye all the beer in the barrels, all the bread at the Bakers, all the corn upon the ground, all the wealth,
Had you all the beer in the barrels, all the bred At the Bakers, all the corn upon the ground, all the wealth,
vhd pn22 d dt n1 p-acp dt n2, d dt n1 p-acp dt n2, d dt n1 p-acp dt n1, d dt n1,
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and riches, and honour in the earth, they can never satisfie you, your souls shall die beggars for all these,
and riches, and honour in the earth, they can never satisfy you, your Souls shall die beggars for all these,
cc n2, cc n1 p-acp dt n1, pns32 vmb av-x vvi pn22, po22 n2 vmb vvi n2 p-acp d d,
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and go to hell notwithstanding all these; alas, ye buy them all at a dear rate:
and go to hell notwithstanding all these; alas, you buy them all At a dear rate:
cc vvi p-acp n1 p-acp d d; uh, pn22 vvb pno32 d p-acp dt j-jn n1:
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do ye not know what they cost Ahab? they cost him himself, he sold himself for them.
do you not know what they cost Ahab? they cost him himself, he sold himself for them.
vdb pn22 xx vvi r-crq pns32 vvd np1? pns32 vvd pno31 px31, pns31 vvd px31 p-acp pno32.
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Come ye hither, sayes Christ, set your affections here, here is mercy for nothing, and grace for nothing,
Come you hither, Says christ, Set your affections Here, Here is mercy for nothing, and grace for nothing,
vvb pn22 av, vvz np1, vvb po22 n2 av, av vbz n1 p-acp pix, cc n1 p-acp pix,
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and goodnesse for nothing, and the holy Spirit for nothing:
and Goodness for nothing, and the holy Spirit for nothing:
cc n1 p-acp pix, cc dt j n1 p-acp pix:
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can ye desire it at an easier price? though ye have not one single groat of any worth, not only single farthing or a brasse token of any righteousnesse of your own;
can you desire it At an Easier price? though you have not one single groat of any worth, not only single farthing or a brass token of any righteousness of your own;
vmb pn22 vvi pn31 p-acp dt jc n1? cs pn22 vhb xx pi j n1 pp-f d n1, xx av-j j n1 cc dt n1 n1 pp-f d n1 pp-f po22 d;
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yet come hither, sayes Christ, ye may make as good a market as the best; Come and buy without money, here ye shall have enough for to satisfie you.
yet come hither, Says christ, you may make as good a market as the best; Come and buy without money, Here you shall have enough for to satisfy you.
av vvb av, vvz np1, pn22 vmb vvi c-acp j dt n1 p-acp dt js; vvb cc vvi p-acp n1, av pn22 vmb vhi av-d c-acp pc-acp vvi pn22.
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Benè est cui Deus obtulit, sayes Boethius: it is happy for you, can ye but see your own happinesse, that God gives you such an offer as this. Benè est cui Deus obtulit, Says Boethius: it is happy for you, can you but see your own happiness, that God gives you such an offer as this.
fw-la fw-la fw-la fw-la fw-la, vvz np1: pn31 vbz j p-acp pn22, vmb pn22 cc-acp vvb po22 d n1, cst np1 vvz pn22 d dt n1 c-acp d.
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Here ye may have the pardon of your sinnes, will that satisfie you? here ye may have deliverance from hell and condemnation, will that satisfie you? here ye may have grace against your sinnes, and power to subdue them;
Here you may have the pardon of your Sins, will that satisfy you? Here you may have deliverance from hell and condemnation, will that satisfy you? Here you may have grace against your Sins, and power to subdue them;
av pn22 vmb vhi dt n1 pp-f po22 n2, vmb d vvi pn22? av pn22 vmb vhi n1 p-acp n1 cc n1, vmb d vvi pn22? av pn22 vmb vhi n1 p-acp po22 n2, cc n1 pc-acp vvi pno32;
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here ye may have the love of God, and the favour of Christ, and the communion of the Spirit, will that satisfie you? I will promise you here is enough to satisfie you, be ye never so unsatisfiable.
Here you may have the love of God, and the favour of christ, and the communion of the Spirit, will that satisfy you? I will promise you Here is enough to satisfy you, be you never so unsatisfiable.
av pn22 vmb vhi dt n1 pp-f np1, cc dt n1 pp-f np1, cc dt n1 pp-f dt n1, vmb d vvi pn22? pns11 vmb vvi pn22 av vbz av-d pc-acp vvi pn22, vbb pn22 av-x av j.
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Here ye may have every manner of thing that is good;
Here you may have every manner of thing that is good;
av pn22 vmb vhi d n1 pp-f n1 cst vbz j;
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comfort against all troubles, sure promises against all doubtings, strength against all weaknesses, stayes and props under all sicknesses, assurance of Heaven and a Kingdom as soon as ever ye die, we will warrant you ye shall be satisfied here.
Comfort against all Troubles, sure promises against all doubtings, strength against all Weaknesses, stays and props under all Sicknesses, assurance of Heaven and a Kingdom as soon as ever you die, we will warrant you you shall be satisfied Here.
vvb p-acp d n2, j n2 p-acp d n2, n1 p-acp d n2, vvz cc n2 p-acp d n2, n1 pp-f n1 cc dt n1 c-acp av c-acp av pn22 vvb, pns12 vmb vvi pn22 pn22 vmb vbi vvn av.
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Old Simeon as soon as ever he had Christ in his arms, Lord, let me now die, sayes he, q. d. Lord, now I have enough:
Old Simeon as soon as ever he had christ in his arms, Lord, let me now die, Says he, q. worser. Lord, now I have enough:
j np1 c-acp av c-acp av pns31 vhd np1 p-acp po31 n2, n1, vvb pno11 av vvi, vvz pns31, vvd. sy. n1, av pns11 vhb av-d:
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I care for no more in the whole world now, Lord, now lettest thou thy servant depart in peace:
I care for no more in the Whole world now, Lord, now Lettest thou thy servant depart in peace:
pns11 vvb p-acp dx dc p-acp dt j-jn n1 av, n1, av vv2 pns21 po21 n1 vvi p-acp n1:
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I am well satisfied now I have Christ.
I am well satisfied now I have christ.
pns11 vbm av vvn av pns11 vhb np1.
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O then set your affections upon God and his Christ, and this will then satisfie you:
O then Set your affections upon God and his christ, and this will then satisfy you:
sy av vvb po22 n2 p-acp np1 cc po31 np1, cc d vmb av vvi pn22:
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your affections are infinite, and nothing can give them satisfaction but God that is infinite. The third motive is taken from the cloyednesse of the affections:
your affections Are infinite, and nothing can give them satisfaction but God that is infinite. The third motive is taken from the cloyedness of the affections:
po22 n2 vbr j, cc pix vmb vvi pno32 n1 p-acp np1 cst vbz j. dt ord n1 vbz vvn p-acp dt n1 pp-f dt n2:
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as the affections are infinite and can never be satisfied with the things of this life, as the affections Are infinite and can never be satisfied with the things of this life,
p-acp dt n2 vbr j cc vmb av-x vbi vvn p-acp dt n2 pp-f d n1,
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so they are soon cloyed ▪ with any of these things: sometimes affecting, sometimes disaffecting. Nothing can give a mans affections full content but only their God.
so they Are soon cloyed ▪ with any of these things: sometime affecting, sometime disaffecting. Nothing can give a men affections full content but only their God.
av pns32 vbr av vvn ▪ p-acp d pp-f d n2: av vvg, av vvg. pix vmb vvi dt ng1 n2 j n1 cc-acp av-j po32 n1.
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If thou dost not set thine affections upon God, thine affections can never have content: the things of this life were never made for our affections to be set on;
If thou dost not Set thine affections upon God, thine affections can never have content: the things of this life were never made for our affections to be Set on;
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if thine affections were made to be set upon the things of this life, they could never be cloyed with them.
if thine affections were made to be Set upon the things of this life, they could never be cloyed with them.
cs po21 n2 vbdr vvn pc-acp vbi vvn p-acp dt n2 pp-f d n1, pns32 vmd av-x vbi vvn p-acp pno32.
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Is the fire ever cloyed with burning? Is a stone ever cloyed with lying on the ground? Is the Sun ever cloyed with shining? no, it is made for this end:
Is the fire ever cloyed with burning? Is a stone ever cloyed with lying on the ground? Is the Sun ever cloyed with shining? no, it is made for this end:
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thou wert never made to eat and to drink, for thy stomack will be cloyed with meat, and cloyed with drinks:
thou Wertenberg never made to eat and to drink, for thy stomach will be cloyed with meat, and cloyed with drinks:
pns21 vbd2r av-x vvn pc-acp vvi cc pc-acp vvi, p-acp po21 n1 vmb vbi vvn p-acp n1, cc vvn p-acp n2:
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the sweetest meats under heaven, if ye burden your stomack therewith, they will cloy it:
the Sweetest Meats under heaven, if you burden your stomach therewith, they will cloy it:
dt js n2 p-acp n1, cs pn22 vvb po22 n1 av, pns32 vmb vvi pn31:
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thou wert never made to hunt and to bowl, to dice, and to card, because thou mayst be cloied with pleasure;
thou Wertenberg never made to hunt and to bowl, to dice, and to carded, Because thou Mayest be cloyed with pleasure;
pns21 vbd2r av-x vvn pc-acp vvi cc p-acp n1, p-acp n1, cc pc-acp vvi, c-acp pns21 vm2 vbi vvn p-acp n1;
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thine affections are subject to a cloy, if they be set upon the things of this life;
thine affections Are Subject to a cloy, if they be Set upon the things of this life;
po21 n2 vbr j-jn p-acp dt vvb, cs pns32 vbb vvn p-acp dt n2 pp-f d n1;
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they are monsters and devils incarnate, that are never weary with swearing, and lying, and playing, and company-keeping.
they Are monsters and Devils incarnate, that Are never weary with swearing, and lying, and playing, and Company-keeping.
pns32 vbr n2 cc n2 j, cst vbr av j p-acp vvg, cc vvg, cc vvg, cc j.
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I say, these men are all monsters:
I say, these men Are all monsters:
pns11 vvb, d n2 vbr d n2:
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for if a man be a man, and he be not a monster, he will be cloyed and wearied with his waies.
for if a man be a man, and he be not a monster, he will be cloyed and wearied with his ways.
c-acp cs dt n1 vbb dt n1, cc pns31 vbb xx dt n1, pns31 vmb vbi vvn cc vvn p-acp po31 n2.
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They are bad enough that the Prophet does speak of, I am sure they were cursed wretches,
They Are bad enough that the Prophet does speak of, I am sure they were cursed wretches,
pns32 vbr j av-d cst dt n1 vdz vvi pp-f, pns11 vbm j pns32 vbdr vvn n2,
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yet they were not such-damned wretches as never to be weary with their sins; they have wearied themselves to commit iniquity, Ier. 9. 5. They were weary with sinning,
yet they were not such-damned wretches as never to be weary with their Sins; they have wearied themselves to commit iniquity, Jeremiah 9. 5. They were weary with sinning,
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and cloyed with their waies, and yet they would on:
and cloyed with their ways, and yet they would on:
cc vvn p-acp po32 n2, cc av pns32 vmd a-acp:
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on they went, but it seems they were not quite monsters to go on and never be wearied, there is nothing in this life thou canst set thine affections upon,
on they went, but it seems they were not quite monsters to go on and never be wearied, there is nothing in this life thou Canst Set thine affections upon,
a-acp pns32 vvd, cc-acp pn31 vvz pns32 vbdr xx av n2 pc-acp vvi a-acp cc av-x vbi vvn, pc-acp vbz pix p-acp d n1 pns21 vm2 vvi po21 n2 p-acp,
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but it will weary and cloy thine affections, and therefore without doubt they are not the true objects of thine affections.
but it will weary and cloy thine affections, and Therefore without doubt they Are not the true objects of thine affections.
cc-acp pn31 vmb vvi cc vvi po21 n2, cc av p-acp n1 pns32 vbr xx dt j n2 pp-f po21 n2.
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What base Proverbs have the wicked, when they come from their sports? sometimes ye shal hear them say, I am as weary as a dog;
What base Proverbs have the wicked, when they come from their sports? sometime you shall hear them say, I am as weary as a dog;
q-crq j n2 vhb dt j, c-crq pns32 vvb p-acp po32 n2? av pn22 vmb vvi pno32 vvi, pns11 vbm a-acp j c-acp dt n1;
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when the drunkard hath barreld himself with his liquor, he is as sick as a dog otherwhiles, as we say;
when the drunkard hath barreled himself with his liquour, he is as sick as a dog otherwhiles, as we say;
c-crq dt n1 vhz vvn px31 p-acp po31 n1, pns31 vbz a-acp j c-acp dt n1 av, c-acp pns12 vvb;
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such filthy-mouthed speeches we have, which shew they are cloyed now and then with these things;
such filthy-mouthed Speeches we have, which show they Are cloyed now and then with these things;
d j n2 pns12 vhb, r-crq n1 pns32 vbr vvn av cc av p-acp d n2;
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as the Poet sayes of the Horse and the Oxe, Optat ephippia Bos piger, optat arare caballus, the lazie Oxe that is toyling at the Plough, he is weary with it, he could wish he were used like a Horse to the saddle, that would be lesse wearisome he thinks then the Plough;
as the Poet Says of the Horse and the Ox, Optat Ephippia Bos piger, Optat arare caballus, the lazy Ox that is toiling At the Plough, he is weary with it, he could wish he were used like a Horse to the saddle, that would be less wearisome he thinks then the Plough;
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the Horse that is toyled with its riding, O he is weary with it, he could wish he were used to the yoke, that would be a far easier life.
the Horse that is toiled with its riding, Oh he is weary with it, he could wish he were used to the yoke, that would be a Far Easier life.
dt n1 cst vbz vvd p-acp po31 n-vvg, uh pns31 vbz j p-acp pn31, pns31 vmd vvi pns31 vbdr vvn p-acp dt n1, cst vmd vbi dt av-j jc n1.
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Thus mens waies do weary and cloy their affections:
Thus men's ways do weary and cloy their affections:
av ng2 n2 vdb j cc vvi po32 n2:
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the proud Minion is wearied and cloyed with such an odde fashion, O she must have another;
the proud Minion is wearied and cloyed with such an odd fashion, Oh she must have Another;
dt j n1 vbz vvn cc vvn p-acp d dt j n1, uh pns31 vmb vhi j-jn;
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the gamester is wearied with such a kinde of sport, he must have another;
the gamester is wearied with such a kind of sport, he must have Another;
dt n1 vbz vvn p-acp d dt n1 pp-f n1, pns31 vmb vhi j-jn;
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the delicate palate is cloyed with such tasted meats, it must have others, Certainly thine affections are wrong set,
the delicate palate is cloyed with such tasted Meats, it must have Others, Certainly thine affections Are wrong Set,
dt j n1 vbz vvn p-acp d vvd n2, pn31 vmb vhi n2-jn, av-j po21 n2 vbr j-jn vvn,
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when they are apt to be cloyed on this manner. O therefore set thine affections on God, there thou shalt never be cloyed.
when they Are apt to be cloyed on this manner. O Therefore Set thine affections on God, there thou shalt never be cloyed.
c-crq pns32 vbr j pc-acp vbi vvn p-acp d n1. sy av vvb po21 n2 p-acp np1, a-acp pns21 vm2 av-x vbi vvn.
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I know a man may set his affections to Godward, and be weary, but then they are not right set when he is weary.
I know a man may Set his affections to Godward, and be weary, but then they Are not right Set when he is weary.
pns11 vvb dt n1 vmb vvi po31 n2 p-acp n1, cc vbi j, cc-acp cs pns32 vbr xx j-jn vvn c-crq pns31 vbz j.
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They served God amisse when they said, behold, what a wearinesse is it:
They served God amiss when they said, behold, what a weariness is it:
pns32 vvd np1 av c-crq pns32 vvd, vvb, q-crq dt n1 vbz pn31:
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Mal. 1. 13. If they had gone a right way to work, they had never been weary nor cloyed with serving of God.
Malachi 1. 13. If they had gone a right Way to work, they had never been weary nor cloyed with serving of God.
np1 crd crd cs pns32 vhd vvn dt j-jn n1 pc-acp vvi, pns32 vhd av-x vbn j ccx vvn p-acp vvg pp-f np1.
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But ye brethren, be not weary with well-doing, 2 Thes. 3. 13. that is, set your affections aright upon,
But you brothers, be not weary with welldoing, 2 Thebes 3. 13. that is, Set your affections aright upon,
p-acp pn22 n2, vbb xx j p-acp n1, crd np1 crd crd cst vbz, vvb po22 n2 av p-acp,
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and so be never weary with it: the affections will never be cloyed when they are truly set upon God:
and so be never weary with it: the affections will never be cloyed when they Are truly Set upon God:
cc av vbi av j p-acp pn31: dt n2 vmb av-x vbi vvn c-crq pns32 vbr av-j vvn p-acp np1:
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the flesh will be weary, but the spirit cannot be weary. God gives the soul full absolute content;
the Flesh will be weary, but the Spirit cannot be weary. God gives the soul full absolute content;
dt n1 vmb vbi j, cc-acp dt n1 vmbx vbi j. np1 vvz dt n1 av-j j n1;
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the soul is at rest when it is set upon God.
the soul is At rest when it is Set upon God.
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As the stone is never cloyed with lying on the ground, because there is its rest,
As the stone is never cloyed with lying on the ground, Because there is its rest,
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so God is the rest of the soul.
so God is the rest of the soul.
av np1 vbz dt n1 pp-f dt n1.
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The greatest glutton in the world will come at last to say, I have eaten too much;
The greatest glutton in the world will come At last to say, I have eaten too much;
dt js n1 p-acp dt n1 vmb vvi p-acp ord pc-acp vvi, pns11 vhb vvn av av-d;
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the greatest drunkard, I have drunken too much; the greatest spend-thrift, I have spent away too much; his affections are cloyed:
the greatest drunkard, I have drunken too much; the greatest spendthrift, I have spent away too much; his affections Are cloyed:
dt js n1, pns11 vhb j av av-d; dt js n1, pns11 vhb vvn av av av-d; po31 n2 vbr vvn:
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but set thine affections upon God, thou canst never come to too much, never be godly too much, never be heavenly too much, never be in Gods favour too much, never in Christ too much, thy spirit can never be cloyed:
but Set thine affections upon God, thou Canst never come to too much, never be godly too much, never be heavenly too much, never be in God's favour too much, never in christ too much, thy Spirit can never be cloyed:
cc-acp vvb po21 n2 p-acp np1, pns21 vm2 av-x vvi p-acp av av-d, av-x vbi j av av-d, av-x vbi j av av-d, av-x vbi p-acp ng1 n1 av av-d, av-x p-acp np1 av av-d, po21 n1 vmb av-x vbi vvn:
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too much of one thing is good for nothing, say people, it is not needfull to be too much pure and too much precise, lesse would serve the turn:
too much of one thing is good for nothing, say people, it is not needful to be too much pure and too much precise, less would serve the turn:
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whosoever thou art that canst say or think so, it is sure thou never knewest the meaning of grace, O say they, does not Solomon say, a man may be too much iust, Be not righteous overmuch, neither make thy self overwise:
whosoever thou art that Canst say or think so, it is sure thou never Knewest the meaning of grace, Oh say they, does not Solomon say, a man may be too much just, Be not righteous overmuch, neither make thy self overwise:
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for why shouldest thou destroy thy self? Ecc. 7. 16. Is it not enough to be weary of goodnesse,
for why Shouldst thou destroy thy self? ecc 7. 16. Is it not enough to be weary of Goodness,
p-acp q-crq vmd2 pns21 vvi po21 n1? np1 crd crd vbz pn31 xx av-d pc-acp vbi j pp-f n1,
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but ye must misconstrue and blaspheme the Word of God too? This is the meaning of Solomon. Solomon never said so himself,
but you must misconstrue and Blaspheme the Word of God too? This is the meaning of Solomon. Solomon never said so himself,
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but he brings in thy filthy blasphemous mouth thus saying, Tush, be not thou righteous overmuch,
but he brings in thy filthy blasphemous Mouth thus saying, Tush, be not thou righteous overmuch,
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why shouldst thou destroy thy self? why shouldst thou be so precise, to be called a Puritan, to be hated and reviled, to destroy thine own credit,
why Shouldst thou destroy thy self? why Shouldst thou be so precise, to be called a Puritan, to be hated and reviled, to destroy thine own credit,
q-crq vmd2 pns21 vvi po21 n1? q-crq vmd2 pns21 vbi av j, pc-acp vbi vvn dt np1, pc-acp vbi vvn cc vvd, pc-acp vvi po21 d n1,
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and thy pleasure, and thy liberty? Indeed as it follows, we would not have thee overmuch wicked, &c. ver 17. A little pleasure will do well, a little vanity, a little liberty, a little revenge, a little gainesse of apparrell, a little mirth at the pot will doe well; but be not wicked overmuch.
and thy pleasure, and thy liberty? Indeed as it follows, we would not have thee overmuch wicked, etc. for 17. A little pleasure will do well, a little vanity, a little liberty, a little revenge, a little gainesse of apparel, a little mirth At the pot will do well; but be not wicked overmuch.
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I say, these are thy hellish speeches, and none of Solomons. Solomon does but bring thee in speaking,
I say, these Are thy hellish Speeches, and none of Solomons. Solomon does but bring thee in speaking,
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as the Prophet Isay does such as thou, Let us eat and drink for to morrow we shall die.
as the Prophet Saiah does such as thou, Let us eat and drink for to morrow we shall die.
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O beloved, if ye would set your affections on God, your affections could never be cloyed.
O Beloved, if you would Set your affections on God, your affections could never be cloyed.
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The fourth motive is taken from the preciousnesse of the affections: the affections are the precious motions of the heart, the heart counts that precious which most it affects.
The fourth motive is taken from the preciousness of the affections: the affections Are the precious motions of the heart, the heart counts that precious which most it affects.
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Now what a shame is this, to set thine affections then upon the things of this life? thou hast a base heart to do so.
Now what a shame is this, to Set thine affections then upon the things of this life? thou hast a base heart to do so.
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Hast thou a Kingdom to set thine affections upon? Hast thou a God, and a Christ,
Hast thou a Kingdom to Set thine affections upon? Hast thou a God, and a christ,
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and a Crown for ever and ever, all glory and honour to set thine affections upon? and wilt thou set thine affections upon drosse and dung,
and a Crown for ever and ever, all glory and honour to Set thine affections upon? and wilt thou Set thine affections upon dross and dung,
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and such base things as these? dost thou not know that all thy vanities and thy pleasures are base in comparison of Christ? all thy silks and thy sattins, all thy gentility and thy pomp in the world, are vile in comparison of grace and of glory? Dost thou not know how God scorns all these things in comparison of the excellency of his grace and favour? thou hast a very base and a vile heart,
and such base things as these? dost thou not know that all thy vanities and thy pleasures Are base in comparison of christ? all thy silks and thy satins, all thy gentility and thy pomp in the world, Are vile in comparison of grace and of glory? Dost thou not know how God scorns all these things in comparison of the excellency of his grace and favour? thou hast a very base and a vile heart,
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if thou wilt set thine affections upon these things.
if thou wilt Set thine affections upon these things.
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So every wicked man is called a vile person, Psal. 15. 4. The vile person will speak villany, Isa. 32. 6. Great Nineveh, the Prophet cals it vile, Nah. 1. 14. The vilest men are exalted, Psa. 12. 8. If we should see a Lords son keep company with them that are meaner then is fitting, will ye not say he is base? If we should see how Sadernapalus a King, would sit spinning and wheeling with the Maids;
So every wicked man is called a vile person, Psalm 15. 4. The vile person will speak villainy, Isaiah 32. 6. Great Nineveh, the Prophet calls it vile, Nah. 1. 14. The Vilest men Are exalted, Psa. 12. 8. If we should see a lords son keep company with them that Are meaner then is fitting, will you not say he is base? If we should see how Sadernapalus a King, would fit spinning and wheeling with the Maids;
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and Domitian the Emperour sit catching of flies, and hanging them up, would ye not say they are base? they do things unworthy themselves:
and Domitian the Emperor fit catching of flies, and hanging them up, would you not say they Are base? they do things unworthy themselves:
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themselves should be Noble and Honourable, and Royall, and yet should so vilifie and debase their own selves on this fashion.
themselves should be Noble and Honourable, and Royal, and yet should so vilify and debase their own selves on this fashion.
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What, a Christian be gaming, and hoyting, that might have joys unspeakable and glorious? a Christian going to Alehouses,
What, a Christian be gaming, and hoiting, that might have Joys unspeakable and glorious? a Christian going to Alehouses,
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or oother base places, that might go into the Courts of the Almighty? a Christian complain of the frown of a man whose breath is in his nostrils, that might have the favour of Heaven? a Christian angry at a trifle? a Christian not able to endure the losse of a little earthly silver, that might have all the riches of glory? what a base man is he? what basenesse is this in thee? Ah, thou thinkest basely of God,
or other base places, that might go into the Courts of the Almighty? a Christian complain of the frown of a man whose breath is in his nostrils, that might have the favour of Heaven? a Christian angry At a trifle? a Christian not able to endure the loss of a little earthly silver, that might have all the riches of glory? what a base man is he? what baseness is this in thee? Ah, thou Thinkest basely of God,
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and basely of Christ, and basely of grace, and basely of the Kingdom of Heaven, that settest thine affections more on the dirty and beggerly things of this life,
and basely of christ, and basely of grace, and basely of the Kingdom of Heaven, that settest thine affections more on the dirty and beggarly things of this life,
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then on him The Proverb of a fool is, He is penny-wise and pound-foolish: So thou art penny-wise and pound-foolish:
then on him The Proverb of a fool is, He is penny-wise and pound-foolish: So thou art penny-wise and pound-foolish:
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wise for the things of this world, and foolish to the things of God The best things of the earth compare them to grace, are no better then a penny to a pound:
wise for the things of this world, and foolish to the things of God The best things of the earth compare them to grace, Are no better then a penny to a pound:
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what a strange thing is this that we should be thus basely foolish? not affect a Sermon more then a Play;
what a strange thing is this that we should be thus basely foolish? not affect a Sermon more then a Play;
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not affect the grace of our Lord Jesus Christ more then an earthly bargain. There is a homely saying, but it is a most true one.
not affect the grace of our Lord jesus christ more then an earthly bargain. There is a homely saying, but it is a most true one.
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A Fool will not give his bawble for the Tower of London: his affections are more on his Hat and his Feather,
A Fool will not give his bauble for the Tower of London: his affections Are more on his Hat and his Feather,
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then on any thing else, NONLATINALPHABET, He is very serious about ridiculous things.
then on any thing Else,, He is very serious about ridiculous things.
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Fie for shame brethren, let us not be so prophanely conceited of grace, so basely minded as to set our affections here below,
Fie for shame brothers, let us not be so profanely conceited of grace, so basely minded as to Set our affections Here below,
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when we are called to set them on God. The fifth motive is taken from the instability of our affections:
when we Are called to Set them on God. The fifth motive is taken from the instability of our affections:
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if our affections be set upon the things of this life, they must be fain to repent of it at last, whatever come of it: if our affections be Set upon the things of this life, they must be fain to Repent of it At last, whatever come of it:
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whether we be saved or damned, it is certain we shall repent of it:
whither we be saved or damned, it is certain we shall Repent of it:
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if ever thou go to Heaven, God will make thee repent that ever thou hast been so vain,
if ever thou go to Heaven, God will make thee Repent that ever thou hast been so vain,
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so carnall so voluptuous, so proud, God will make thy heart ake for it.
so carnal so voluptuous, so proud, God will make thy heart ache for it.
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I abhor my self, sayes Iob, and repent in dust and ashes, Job 42. 6. O I could even spit in mine own face, I could even be content to gnash my teeth at mine own soul, that ever I sinned thus and thus,
I abhor my self, Says Job, and Repent in dust and Ashes, Job 42. 6. O I could even spit in mine own face, I could even be content to gnash my teeth At mine own soul, that ever I sinned thus and thus,
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now I repent it in dust and ashes, O that I had never done so; were it to do again, I would never do it for a thousand worlds:
now I Repent it in dust and Ashes, Oh that I had never done so; were it to do again, I would never do it for a thousand world's:
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thus if thou go to heaven thou wilt be fain to repent it.
thus if thou go to heaven thou wilt be fain to Repent it.
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And if thou go to hell, thine own horrour and thine intollerable torments and plagues will force thee to repent it too, that ever thou hast set thine affections on earth;
And if thou go to hell, thine own horror and thine intolerable torments and plagues will force thee to Repent it too, that ever thou hast Set thine affections on earth;
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then thou wilt curse thine own self, and ban thine own thoughts, and fret and stamp at thine own madnesse, that thou shouldest set thine affections upon the things of the world,
then thou wilt curse thine own self, and ban thine own thoughts, and fret and stamp At thine own madness, that thou Shouldst Set thine affections upon the things of the world,
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when thou mightest have had a Saviour, and a God, if thou hadst been wise and wouldest have been ruled.
when thou Mightest have had a Saviour, and a God, if thou Hadst been wise and Wouldst have been ruled.
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Magni emitur poenitentia, alas, such repentance costeth thee dear.Magni emitur Penitence, alas, such Repentance costeth thee dear.
fw-la fw-la fw-la, uh, d n1 vvz pno21 j-jn.
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When it hath cost thee thy soul and brought thee to hell, and utterly undone thee for ever,
When it hath cost thee thy soul and brought thee to hell, and utterly undone thee for ever,
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then thou learnest how to repent.
then thou learnest how to Repent.
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When Dives was in hell, then he repented that ever he was so hard-hearted to Lazarus: Send Lazarus, &c. O he would now ask him forgivenesse;
When Dives was in hell, then he repented that ever he was so hardhearted to Lazarus: Send Lazarus, etc. O he would now ask him forgiveness;
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send such a poor wretch now, I will make him restitution. Lord send now thy commandments, and now we will obey them;
send such a poor wretch now, I will make him restitution. Lord send now thy Commandments, and now we will obey them;
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Lord, now send thy Ministers unto us, and we will hear them; send us one Sermon more, and now we will do it.
Lord, now send thy Ministers unto us, and we will hear them; send us one Sermon more, and now we will do it.
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As sure as God is in Heaven, you will repent it another day, that ever you set your affections thus on the things of this life.
As sure as God is in Heaven, you will Repent it Another day, that ever you Set your affections thus on the things of this life.
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Beloved, were it not better by ods, not to set your affections thus at all,
beloved, were it not better by ods, not to Set your affections thus At all,
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then when ye have done it, repent it, when all comes to all? Non admiseris cuius postea paeniteat.
then when you have done it, Repent it, when all comes to all? Non admiseris cuius postea paeniteat.
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Do not commit that if ye be wise, which ye must repent when ye have done it.
Do not commit that if you be wise, which you must Repent when you have done it.
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This very Sermon, if ye will not hearken now to obey it, I say this very Sermon your consciences will be sure to vex you withall.
This very Sermon, if you will not harken now to obey it, I say this very Sermon your Consciences will be sure to vex you withal.
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Such a Sermon I heard, and there I had a warning, then I was told of this vengeance I endure, but I would not listen.
Such a Sermon I herd, and there I had a warning, then I was told of this vengeance I endure, but I would not listen.
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O woe is me and my rebellion, that I did not.
O woe is me and my rebellion, that I did not.
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I beseech you consider it, set your affections otherwise then ye doe, set them graciously on God,
I beseech you Consider it, Set your affections otherwise then you do, Set them graciously on God,
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or else ye will be forced to repent for ever.
or Else you will be forced to Repent for ever.
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The sixth motive is taken from the •ealousie of the affections: Beloved, when a Husband suspects his wives affections are not to him, there is an affection of jealousie arises in his heart to revenge it:
The sixth motive is taken from the •ealousie of the affections: beloved, when a Husband suspects his wives affections Are not to him, there is an affection of jealousy arises in his heart to revenge it:
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a man cannot abide that his wife should give her affections to another.
a man cannot abide that his wife should give her affections to Another.
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So beloved, God is a jealous God, when he sees he cannot have thy affections to him:
So Beloved, God is a jealous God, when he sees he cannot have thy affections to him:
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he hath made thee his creature, he hath hired thee for his servant, nay he espoused thy soul as a wife and a Spouse to his own Son;
he hath made thee his creature, he hath hired thee for his servant, nay he espoused thy soul as a wife and a Spouse to his own Son;
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and if he may suspect that thy affections are otherwise set, he will be jealous against thee.
and if he may suspect that thy affections Are otherwise Set, he will be jealous against thee.
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This will be the grievousest revenge of all revenges that are possible. No revenge like the revenge for the turning ones affections awry.
This will be the grievousest revenge of all revenges that Are possible. No revenge like the revenge for the turning ones affections awry.
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Let a man be wronged though never so much, nothing but anger and choler does arise to revenge it;
Let a man be wronged though never so much, nothing but anger and choler does arise to revenge it;
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but if he suspect the want of affection in his own wife, then it is not an anger alone that arises to revenge it, but a jealousie.
but if he suspect the want of affection in his own wife, then it is not an anger alone that arises to revenge it, but a jealousy.
cc-acp cs pns31 vvb dt n1 pp-f n1 p-acp po31 d n1, cs pn31 vbz xx dt n1 av-j cst vvz pc-acp vvi pn31, cc-acp dt n1.
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Dost thou not know what jealousie is? I tell you, it is the revengefullest passion that ever arose in the breast.
Dost thou not know what jealousy is? I tell you, it is the revengefullest passion that ever arose in the breast.
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Jealousie is the rage of a man, therefore he will not spare in the day of vengeance;
Jealousy is the rage of a man, Therefore he will not spare in the day of vengeance;
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he will regard no ransome, neither will he rest content, though thou givest many gifts, Pro. 6. 34, 35. We have a good Proverb, From jealousie the good Lord deliver us, NONLATINALPHABET, sayes Oppia, The heart of jealousie is wilde and all savage.
he will regard no ransom, neither will he rest content, though thou givest many Gifts, Pro 6. 34, 35. We have a good Proverb, From jealousy the good Lord deliver us,, Says Oppia, The heart of jealousy is wild and all savage.
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A man is not only angry, but directly in a rage, that is jealous, So God expresses himself by a fury and a rage, saying, my fury shall break out against them,
A man is not only angry, but directly in a rage, that is jealous, So God Expresses himself by a fury and a rage, saying, my fury shall break out against them,
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and I will not pity them. When thine affections go a whoring from God, he will be revenged on thee deeply; he will take no ransome;
and I will not pity them. When thine affections go a whoring from God, he will be revenged on thee deeply; he will take no ransom;
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no ransome by Christ, no ransome in the world:
no ransom by christ, no ransom in the world:
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couldest thou give him a whole world for the sin of thy soul, he will not accept it.
Couldst thou give him a Whole world for the since of thy soul, he will not accept it.
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What sayes the Husband when he is jealous, what hast thou defiled my bed and played the whore? and so forth.
What Says the Husband when he is jealous, what hast thou defiled my Bed and played the whore? and so forth.
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I will make you an example: he eats himself up, till he is revenged:
I will make you an Exampl: he eats himself up, till he is revenged:
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he will mark every cast of her eye, every gesture of her body, every tread of her foot, every thing now shall be matter of suspicion:
he will mark every cast of her eye, every gesture of her body, every tread of her foot, every thing now shall be matter of suspicion:
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she shall not speak to any man in the street, but he will suspect it is wantonnesse ▪ She shall not be able to go one step out of doors,
she shall not speak to any man in the street, but he will suspect it is wantonness ▪ She shall not be able to go one step out of doors,
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but he will suspect it is to her base lovers.
but he will suspect it is to her base lovers.
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So if we set our affections wrong upon other things besides God, God will never put it up at our hands.
So if we Set our affections wrong upon other things beside God, God will never put it up At our hands.
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He will then be extream to mark whatsoever is amisse; not one idle word, but he will be precise to observe it;
He will then be extreme to mark whatsoever is amiss; not one idle word, but he will be precise to observe it;
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not one vain thought, but he will be curious to note it;
not one vain Thought, but he will be curious to note it;
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not one foolish fashion, but he will set it down in his note-book, he will then be extream with thee.
not one foolish fashion, but he will Set it down in his notebook, he will then be extreme with thee.
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Ye have read and heard the Ten Commandments often and often.
You have read and herd the Ten commandments often and often.
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Ye know what is said in the second Commandment, Thou shalt not do thus and thus, For I the Lord thy God am a iealous God,
You know what is said in the second Commandment, Thou shalt not do thus and thus, For I the Lord thy God am a jealous God,
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and visit the sins of the fathers upon the children. and visit the Sins of the Father's upon the children.
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If thou set up these Idols in thy heart, to affect the things of this life, take heed of this jealousie, I the Lord thy God am a jealous God, &c. He will visit not only thy sins upon thee,
If thou Set up these Idols in thy heart, to affect the things of this life, take heed of this jealousy, I the Lord thy God am a jealous God, etc. He will visit not only thy Sins upon thee,
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but he will look what thy father hath done, and thy grandfather hath done, and thy great grandfather hath done.
but he will look what thy father hath done, and thy grandfather hath done, and thy great grandfather hath done.
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If any of them have been drunkards, he will visit it on thee:
If any of them have been drunkards, he will visit it on thee:
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if any of them have been swearers and worldlings, and wicked, he will visit it on thee.
if any of them have been swearers and worldlings, and wicked, he will visit it on thee.
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From his jealousie the good Lord deliver us.
From his jealousy the good Lord deliver us.
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The seventh motive is taken from the tyranny of our affections if they be not set right. The seventh motive is taken from the tyranny of our affections if they be not Set right.
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If our affections be not set upon God, they are the sorest Tyrants that can be to tyrannize over us.
If our affections be not Set upon God, they Are the Sorest Tyrants that can be to tyrannise over us.
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Philo compares the tyranny of our affections to the four hundred years bondage of the Israelites in Aegypt.Philo compares the tyranny of our affections to the four hundred Years bondage of the Israelites in Egypt.
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Ye remember what wofull and slavish bondage they were put to in Aegypt, insomuch that they groaned under it, and cryed out unto God.
You Remember what woeful and slavish bondage they were put to in Egypt, insomuch that they groaned under it, and cried out unto God.
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Pharaoh played the Tyger-like Tyrant over them, and made them weary of their lives:Pharaoh played the Tiger-like Tyrant over them, and made them weary of their lives:
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so do the affections tyrannize over a man that is carnall and earthly, they do so besot him,
so do the affections tyrannise over a man that is carnal and earthly, they do so besot him,
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and befool him, that he knows not how to come out of his sins;
and befool him, that he knows not how to come out of his Sins;
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they do so harden him and obdurate him, that no preaching nor counsell can convert him;
they do so harden him and obdurate him, that not preaching nor counsel can convert him;
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they do so occupie and task him, and busie him, that he can finde no while to save his own soul,
they do so occupy and task him, and busy him, that he can find no while to save his own soul,
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or bethink himself of escaping of hell and damnation, he is in hell before ever he thinks on it seriously;
or bethink himself of escaping of hell and damnation, he is in hell before ever he thinks on it seriously;
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they plague him like Tantalus, sayes he, and leave his soul in the lurch after all his vain hopes, he can never be free for God.
they plague him like Tantalus, Says he, and leave his soul in the lurch After all his vain hope's, he can never be free for God.
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The Apostle speaking of the lust and affections of the world, how they allure men into vanity;
The Apostle speaking of the lust and affections of the world, how they allure men into vanity;
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he sayes they promise men liberty, but they are the servants and slaves of corruption. 2 Pet. 2. 19. A man would wonder how one should be in bondage with a pot or a pipe, with a bowl or a game, with a carnall friend,
he Says they promise men liberty, but they Are the Servants and slaves of corruption. 2 Pet. 2. 19. A man would wonder how one should be in bondage with a pot or a pipe, with a bowl or a game, with a carnal friend,
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or an use he hath gotten;
or an use he hath got;
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but so it is, that nor Minister, nor Sermon, nor warnings from God, nor any thing can free him: still he is enthralled.
but so it is, that nor Minister, nor Sermon, nor Warnings from God, nor any thing can free him: still he is enthralled.
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Now consider, are our affections such tyrants, when they be set upon the things of this life? O let us set them upon God.
Now Consider, Are our affections such Tyrants, when they be Set upon the things of this life? O let us Set them upon God.
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If they can captivate us to God, and bring us into a golden bondage with grace and with goodnesse, we are happy.
If they can captivate us to God, and bring us into a golden bondage with grace and with Goodness, we Are happy.
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Seest thou how the wicked are tyed to their sins, and their lusts? so if thine affections were set upon God, thou wouldest be tyed unto God.
See thou how the wicked Are tied to their Sins, and their Lustiest? so if thine affections were Set upon God, thou Wouldst be tied unto God.
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O it's an admirable tye, this, to be tyed unto God.
O it's an admirable tie, this, to be tied unto God.
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This is it that the wisest man in the earth adviseth us to, My son, sayes he, keep thy fathers commandments, binde them continually upon thy heart,
This is it that the Wisest man in the earth adviseth us to, My son, Says he, keep thy Father's Commandments, bind them continually upon thy heart,
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and tye them about thy neck, Pro. 6. 21. Thine affections are these stay-bands, and these typers:
and tie them about thy neck, Pro 6. 21. Thine affections Are these stay-bands, and these typers:
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if thine affections be set upon the Word, they will tye it to thy soul;
if thine affections be Set upon the Word, they will tie it to thy soul;
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if they be set upon grace, and love to Gods Ordinances, his Sabbaths and his waies, they will tye them to thy heart:
if they be Set upon grace, and love to God's Ordinances, his Sabbaths and his ways, they will tie them to thy heart:
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if thou wilt not set thine affections upon God, thou art a very slave, a very slave unto Satan and to sinne;
if thou wilt not Set thine affections upon God, thou art a very slave, a very slave unto Satan and to sin;
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thou art not only in a wofull condition, as thou art, but they tye thee fast to it;
thou art not only in a woeful condition, as thou art, but they tie thee fast to it;
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and if God may not be so much beholden to thee for thine affections to himward, he will intrap thee,
and if God may not be so much beholden to thee for thine affections to himward, he will entrap thee,
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and take thee by them, as a Bare is taken by a Collar, and hale thee to judgement.
and take thee by them, as a Bore is taken by a Collar, and hale thee to judgement.
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Thou hast little affection or none at all to the Word;
Thou hast little affection or none At all to the Word;
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may be thou comest not to be reproved and amended by the Word, but thou comest to have some knowledge,
may be thou Comest not to be reproved and amended by the Word, but thou Comest to have Some knowledge,
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and some pretty sentence to talk on, or some fine story or passage to speak on:
and Some pretty sentence to talk on, or Some fine story or passage to speak on:
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As I live, saith the Lord, I will answer thee according to thy thoughts:
As I live, Says the Lord, I will answer thee according to thy thoughts:
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may be thou comest that thou mayst scrape up some hopes to have mercy, and heaven at the last;
may be thou Comest that thou Mayest scrape up Some hope's to have mercy, and heaven At the last;
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may be thou comest to snatch up some sentence or other that may secure up thy conscience:
may be thou Comest to snatch up Some sentence or other that may secure up thy conscience:
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if there be ever a passage of mercy, that thou wouldest fain have;
if there be ever a passage of mercy, that thou Wouldst fain have;
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As I live, saith the Lord, I will answer thee according to thy thoughts, and thine own vain heart:
As I live, Says the Lord, I will answer thee according to thy thoughts, and thine own vain heart:
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that which thou camest for in the Word, as I live saith the Lord, thou shalt have it. that which thou camest for in the Word, as I live Says the Lord, thou shalt have it.
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Thou dost not come to learn how to be holy and be stricter then thou art,
Thou dost not come to Learn how to be holy and be Stricter then thou art,
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but though thou beest no stricter then thou art already, yet to have some hopes to be saved for all that.
but though thou Best not Stricter then thou art already, yet to have Some hope's to be saved for all that.
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