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Meditations upon the Parable of the Prodigal Son.
Meditations upon the Parable of the Prodigal Son.
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CHAP. I. Sheweth the nature and use of Parables: The occasion of this following Parable: The different and further Import hereof, above that of the two former:
CHAP. I. Shows the nature and use of Parables: The occasion of this following Parable: The different and further Import hereof, above that of the two former:
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And its division into three general Parts. LUKE XV. 11, 12, 13. &c. And he said, A certain man had two Sons:And its division into three general Parts. LYCIA XV. 11, 12, 13. etc. And he said, A certain man had two Sons:
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And the younger of them said to his Father, Father, give me the portion of goods that falleth to me.
And the younger of them said to his Father, Father, give me the portion of goods that falls to me.
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And he divided unto them his living.
And he divided unto them his living.
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And not many days after, the younger Son gathered all together, and took his journey into a farr Country,
And not many days After, the younger Son gathered all together, and took his journey into a Far Country,
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and there wasted his substance with riotous living, &c.
and there wasted his substance with riotous living, etc.
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THIS is one of the three remarkable Parables spoken by our blessed Saviour in this Chapter, the lost Sheep, the lost piece of Silver,
THIS is one of the three remarkable Parables spoken by our blessed Saviour in this Chapter, the lost Sheep, the lost piece of Silver,
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and the lost Son, all three having one and the same Scope, viz. To shew the care of God in seeking lost Sinners,
and the lost Son, all three having one and the same Scope, viz. To show the care of God in seeking lost Sinners,
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and the comfort he takes in finding them; or his great readiness to receive a returning Sinner.
and the Comfort he Takes in finding them; or his great readiness to receive a returning Sinner.
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Now the reason why Christ used Parables so much in his preaching, was in general, That the Scripture might be fulfilled:
Now the reason why christ used Parables so much in his preaching, was in general, That the Scripture might be fulfilled:
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All these things spake Jesus unto the Multitude in Parables, and without a Parable spake he not unto them: All these things spoke jesus unto the Multitude in Parables, and without a Parable spoke he not unto them:
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That it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in Parables, I will utter things which have been kept secret from the foundation of the world, Matth. 13.34, 35. And more particularly he did it in mercy to some; Mark 4.33. And with many such Parables spake he the Word unto them, as they were able to hear it. And to others in Judgment; Luke 8.10. — but to others in Parables;
That it might be fulfilled which was spoken by the Prophet, saying, I will open my Mouth in Parables, I will utter things which have been kept secret from the Foundation of the world, Matthew 13.34, 35. And more particularly he did it in mercy to Some; Mark 4.33. And with many such Parables spoke he the Word unto them, as they were able to hear it. And to Others in Judgement; Lycia 8.10. — but to Others in Parables;
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that seeing, they might not see; and hearing, they might not understand. that seeing, they might not see; and hearing, they might not understand.
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For Parables are sometimes called in Scripture Dark sayings; I will incline mine ear to a Parable, I will open my dark saying upon the Harp, Psal. 49.4.
For Parables Are sometime called in Scripture Dark sayings; I will incline mine ear to a Parable, I will open my dark saying upon the Harp, Psalm 49.4.
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So said the Disciples of them, John 16.29. Now speakest thou plainly, and speakest no Proverb, or Parable.
So said the Disciples of them, John 16.29. Now Speakest thou plainly, and Speakest not Proverb, or Parable.
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A Parable is like a Candle in a dark Lanthorn, there is light within, but darkness without.
A Parable is like a Candle in a dark Lantern, there is Light within, but darkness without.
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Indeed Parables are the extracts and spirits of Wisdom, and have usually come from the mouths of Rulers, or other wise men:
Indeed Parables Are the extracts and spirits of Wisdom, and have usually come from the mouths of Rulers, or other wise men:
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Solomon spake three thousand Parables, or Proverbs. Nor is a Parable becoming the mouth of a Fool, Prov. 26.7.
Solomon spoke three thousand Parables, or Proverbs. Nor is a Parable becoming the Mouth of a Fool, Curae 26.7.
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Therefore the Hebrew Mashal, which signifieth to speak Parabolically, signifies also to bear Rule or Dominion:
Therefore the Hebrew Mashal, which signifies to speak Parabolically, signifies also to bear Rule or Dominion:
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For Parables have influence upon all the Faculties of man, upon the Understanding, Joh. 3.12. They help the Memory, as a Thread keeps together loose Beads. They quicken the Affections:
For Parables have influence upon all the Faculties of man, upon the Understanding, John 3.12. They help the Memory, as a Thread keeps together lose Beads. They quicken the Affections:
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Where had this man this wisdom? said they of Jesus, when he had spoken so many Parables: Where had this man this Wisdom? said they of jesus, when he had spoken so many Parables:
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and they wondered at the gracious words that proceeded out of his mouth. Yea, Parables have power on the Conscience; and they wondered At the gracious words that proceeded out of his Mouth. Yea, Parables have power on the Conscience;
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so had Nathan 's on David 's, 2 Sam. 12. Yet I must commend this Rule to you in all Parables;
so had Nathan is on David is, 2 Sam. 12. Yet I must commend this Rule to you in all Parables;
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you must not be over-curious to set in a frame, as it were, every thing or word in a Parable, lest you spoil the Analogy.
you must not be overcurious to Set in a frame, as it were, every thing or word in a Parable, lest you spoil the Analogy.
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For in Parables some Phrases are used for the decorum of them, as fitting Colours in a Mapp or Picture, that are not of the Essence of it, but for Ornament.
For in Parables Some Phrases Are used for the decorum of them, as fitting Colours in a Map or Picture, that Are not of the Essence of it, but for Ornament.
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And this we see in Christ's expounding of his own Parables; in doing which he gives only the scope and main drift of them:
And this we see in Christ's expounding of his own Parables; in doing which he gives only the scope and main drift of them:
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which, if well considered, might have saved the Schoolmen the labour of their vain Curiosities and Disputes about them.
which, if well considered, might have saved the Schoolmen the labour of their vain Curiosities and Disputes about them.
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In a word, Parables are Similitudes fetched from Earthly things which are in common use, to help the Understanding in Spiriritual and Heavenly things.
In a word, Parables Are Similitudes fetched from Earthly things which Are in Common use, to help the Understanding in Spiriritual and Heavenly things.
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So to parabolize in the Hebrew and Greek, signifies to liken or compare.
So to parabolize in the Hebrew and Greek, signifies to liken or compare.
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Now for the occasion of this and the other two Parables in this Chapter, we have it in the begining of it;
Now for the occasion of this and the other two Parables in this Chapter, we have it in the beginning of it;
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There drew near unto him all the Publicans and Scribes to hear him: There drew near unto him all the Publicans and Scribes to hear him:
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And the Scribes and Pharisees murmured, saying, This man receiveth sinners, &c. Whereupon he spake this Parable to them, saying, What man of you having one hundred Sheep,
And the Scribes and Pharisees murmured, saying, This man receives Sinners, etc. Whereupon he spoke this Parable to them, saying, What man of you having one hundred Sheep,
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if he lose one of them, doth not leave the ninety and nine in the Wilderness,
if he loose one of them, does not leave the ninety and nine in the Wilderness,
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and go after that which is lost, till he find it? and when he hath found it, he lays it on his shoulders rejoycing. and go After that which is lost, till he find it? and when he hath found it, he lays it on his shoulders rejoicing.
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Here our Lord Jesus shews these men their Errour, in their repining at his conversing with those Heathen men, by shewing God's care and readiness for,
Here our Lord jesus shows these men their Error, in their repining At his conversing with those Heathen men, by showing God's care and readiness for,
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and his delight in the conversion of lost sinners. And Christ enlarges himself on this Subject by three Parables.
and his delight in the conversion of lost Sinners. And christ enlarges himself on this Subject by three Parables.
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And why so many to the same purpose? Surely to convince the murmuring Scribes and Pharisees,
And why so many to the same purpose? Surely to convince the murmuring Scribes and Pharisees,
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and to encourage the poor Publicans and Sinners that were now in the way of Conversion.
and to encourage the poor Publicans and Sinners that were now in the Way of Conversion.
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Yet there is one thing of observation as to these three Parables, and that is the difference that seems to be in this last of the lost Son,
Yet there is one thing of observation as to these three Parables, and that is the difference that seems to be in this last of the lost Son,
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and those of the lost Sheep and lost piece of Silver.
and those of the lost Sheep and lost piece of Silver.
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The lost Sheep is sought for by the Shepheard, and the lost piece of Silver is sought by the Woman;
The lost Sheep is sought for by the Shepherd, and the lost piece of Silver is sought by the Woman;
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but the lost Son seems to seek his Father:
but the lost Son seems to seek his Father:
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and so it may seem to shew, How a lost Sinner first seeketh God, and is first in motion to Conversion.
and so it may seem to show, How a lost Sinner First seeks God, and is First in motion to Conversion.
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But no such matter, nor is it here meant.
But no such matter, nor is it Here meant.
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In the two first Parables the contrary is plain, That God is first in seeking lost Sinners:
In the two First Parables the contrary is plain, That God is First in seeking lost Sinners:
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As in the Prophet, I am sought of them that asked not for me; I am found of them that sought me not.
As in the Prophet, I am sought of them that asked not for me; I am found of them that sought me not.
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The words sound somewhat harsh for want of the word [ now ], which must be understood, I am now found of them that sought me not — I am now sought of them that asked not for me.
The words found somewhat harsh for want of the word [ now ], which must be understood, I am now found of them that sought me not — I am now sought of them that asked not for me.
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The Apostle quoting this place of the Prophet saith thus, I was found of them that sought me not:
The Apostle quoting this place of the Prophet Says thus, I was found of them that sought me not:
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I was made manifest to them that asked not after me. The expressions are like those in Isaiah, Before they call, I will answer. I was made manifest to them that asked not After me. The expressions Are like those in Isaiah, Before they call, I will answer.
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Both hold out the preventive Mercy and Grace of God; he is first in the Call and Conversion of Sinners.
Both hold out the preventive Mercy and Grace of God; he is First in the Call and Conversion of Sinners.
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The Jews were in their blood, when the Lord called them, Ezek. 16. and the Gentiles doting upon Idols.
The jews were in their blood, when the Lord called them, Ezekiel 16. and the Gentiles doting upon Idols.
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Jerusalem was a City sought out, Isa. 62.12. and Christ was the Seeker; The Son of man is come to seek, and to save that which was lost. Jerusalem was a city sought out, Isaiah 62.12. and christ was the Seeker; The Son of man is come to seek, and to save that which was lost.
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Yea, God and Christ, Father and Son, seek and beseech the Sinner;
Yea, God and christ, Father and Son, seek and beseech the Sinner;
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As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. As though God did beseech you by us, we pray you in Christ's stead, be you reconciled to God.
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Where is that converted Sinner, that can or dare say, that he was before God in the work? When I passed by thee,
Where is that converted Sinner, that can or Dare say, that he was before God in the work? When I passed by thee,
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and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live;
and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live;
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yea, I said unto thee, when thou wast in thy blood, live. yea, I said unto thee, when thou wast in thy blood, live.
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As the Eye-lids in the Looking-glass move not, but as the Eyes that look into the Glass move:
As the Eyelids in the Looking-glass move not, but as the Eyes that look into the Glass move:
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so is it in a Sinner's Conversion to God; God is the first mover and the first worker;
so is it in a Sinner's Conversion to God; God is the First mover and the First worker;
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the Sinner's Motion is but the reflection of Gods. Who did strike the first stroke in Paul 's Conversion? He that struck him to the Earth, which was the Lord.
the Sinner's Motion is but the reflection of God's Who did strike the First stroke in Paul is Conversion? He that struck him to the Earth, which was the Lord.
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Lizarus rose up, and came forth of the Grave, but it was at Christ's loud Call; that is, by his Power. Lazarus rose up, and Come forth of the Grave, but it was At Christ's loud Call; that is, by his Power.
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As therefore the two former Parables in their phrases shew, That God first seeks a lost Sinner;
As Therefore the two former Parables in their phrases show, That God First seeks a lost Sinner;
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so this third, of the lost Son, imports, That a Sinner must seek God; he must seek, though he be not first in seeking:
so this third, of the lost Son, imports, That a Sinner must seek God; he must seek, though he be not First in seeking:
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Seek ye the Lord while he may be found, Isa. 55.6, 7. Let the wicked forsake his way, Seek you the Lord while he may be found, Isaiah 55.6, 7. Let the wicked forsake his Way,
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and the unrighteous man his thoughts, and let him return unto the Lord. and the unrighteous man his thoughts, and let him return unto the Lord.
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There are some things for a man to do about his Conversion, but nothing in it; that is God's work.
There Are Some things for a man to do about his Conversion, but nothing in it; that is God's work.
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Yet man hath ever made a great strife and controversie between his Will and God's. This was the reason of the fall of man:
Yet man hath ever made a great strife and controversy between his Will and God's. This was the reason of the fallen of man:
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and ever since there hath been overmuch ascribed to the power of man's Will; as though little of it were lost by the fall.
and ever since there hath been overmuch ascribed to the power of Man's Will; as though little of it were lost by the fallen.
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This hath been the pride of some men in most Ages, supposing man's Will to have lost little of its strength;
This hath been the pride of Some men in most Ages, supposing Man's Will to have lost little of its strength;
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as Sampson thought, when he wakened after his Locks were cut off; I will go out as at other times before;
as Sampson Thought, when he wakened After his Locks were Cut off; I will go out as At other times before;
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not knowing that his strength was departed. But God hath still kept up Instruments, to lay down these Mole-hills;
not knowing that his strength was departed. But God hath still kept up Instruments, to lay down these Molehills;
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not wronging Nature, but righting Grace;
not wronging Nature, but righting Grace;
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and causing men to cry Grace, Grace, to a Sinners Conversion, as they did to the Head-stone of the Temple, Zach. 3.
and causing men to cry Grace, Grace, to a Sinners Conversion, as they did to the Headstone of the Temple, Zach 3.
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Now of this Parable there are three parts;
Now of this Parable there Are three parts;
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whereof, though the Similitude be of outward things, yet there is a Spiritual meaning, which we must search out:
whereof, though the Similitude be of outward things, yet there is a Spiritual meaning, which we must search out:
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We must break the Bone for the Marrow therein contained;
We must break the Bone for the Marrow therein contained;
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and the Marrow lies in these three things, or particulars, taught us in the three parts of the Parable.
and the Marrow lies in these three things, or particulars, taught us in the three parts of the Parable.
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We have a Description of the state of a lost Sinner, and what manner of man he is in his Natural Condition;
We have a Description of the state of a lost Sinner, and what manner of man he is in his Natural Condition;
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In the younger Son's requiring his Portion of his Father, and going from his Father's House into a farr Country,
In the younger Son's requiring his Portion of his Father, and going from his Father's House into a Far Country,
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and misspending it all there, and making any sorry shift rather than to return back to his Father's House, to the 17th verse.
and misspending it all there, and making any sorry shift rather than to return back to his Father's House, to the 17th verse.
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We have the Return of a lost Sinner, and how he comes into the state of Grace, described in the Prodigal's coming to himself,
We have the Return of a lost Sinner, and how he comes into the state of Grace, described in the Prodigal's coming to himself,
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and coming back, and humbling himself to his Father, to the 22th verse.
and coming back, and humbling himself to his Father, to the 22th verse.
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The willingness of God to receive returning Sinners, and the delight he takes in such, shewed in the Father's meeting his returning Son,
The willingness of God to receive returning Sinners, and the delight he Takes in such, showed in the Father's meeting his returning Son,
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and the joyful entertainment he gave him, from the 22th verse to the end of the Chapter.
and the joyful entertainment he gave him, from the 22th verse to the end of the Chapter.
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So that the first of these three Persons is God the Father; he is intended: The other two are Sons of God;
So that the First of these three Persons is God the Father; he is intended: The other two Are Sons of God;
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the one a humble repenting Publican, the other a proud murmuring Pharisee. But how can these be called the Sons of God?
the one a humble repenting Publican, the other a proud murmuring Pharisee. But how can these be called the Sons of God?
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God hath not only Sons by Adoption in Christ Jesus, as all the Saints are; but he hath Sons by Creation;
God hath not only Sons by Adoption in christ jesus, as all the Saints Are; but he hath Sons by Creation;
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so Angels are the Sons of God:
so Angels Are the Sons of God:
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There was a day, when the Sons of God came to present themselves before the Lord. There was a day, when the Sons of God Come to present themselves before the Lord.
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And all men are the Sons of God: He breathed into man the breath of life, Gen. 2.7. Man's Spirit is immediately from God, and therefore he is called the Father of Spirits. And Adam is called the Son of God: which was the Son of Seth, which was the Son of Adam, which was the Son of God.
And all men Are the Sons of God: He breathed into man the breath of life, Gen. 2.7. Man's Spirit is immediately from God, and Therefore he is called the Father of Spirits. And Adam is called the Son of God: which was the Son of Seth, which was the Son of Adam, which was the Son of God.
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And thus these Publicans and Sinners were the Sons of God. And there are Sons of God by Profession;
And thus these Publicans and Sinners were the Sons of God. And there Are Sons of God by Profession;
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so were the Jews in opposition to the Gentiles:
so were the jews in opposition to the Gentiles:
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When Israel was a Child, then I loved him, and called my Son out of Egypt, Hos. 11.1.When Israel was a Child, then I loved him, and called my Son out of Egypt, Hos. 11.1.
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And thus the Scribes and Pharisees were the Sons of God. It's true, there are divers Opinions of these two Sons, whom they should represent.
And thus the Scribes and Pharisees were the Sons of God. It's true, there Are diverse Opinions of these two Sons, whom they should represent.
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Some make the Angels the elder Son, and Man the younger; but this cannot be:
some make the Angels the elder Son, and Man the younger; but this cannot be:
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For the Angels murmur not at the tenderness of God to lost Man, as here the elder Son does,
For the Angels murmur not At the tenderness of God to lost Man, as Here the elder Son does,
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but rejoyce at it, verse 7, 10. of this Chapter, and 14th of the second. Others think a Regenerate and Unregenerate man are here personated: But neither can this be;
but rejoice At it, verse 7, 10. of this Chapter, and 14th of the second. Others think a Regenerate and Unregenerate man Are Here personated: But neither can this be;
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because Regenerate men do not grudge at God's receiving the greatest sinners into Grace and Favour, but are glad, Acts 11.23. There are other thoughts in the Case besides these.
Because Regenerate men do not grudge At God's receiving the greatest Sinners into Grace and Favour, but Are glad, Acts 11.23. There Are other thoughts in the Case beside these.
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But the most rational and most appearing Sense and Interpretation is, That by the elder Son is meant the Scribes and Pharisees,
But the most rational and most appearing Sense and Interpretation is, That by the elder Son is meant the Scribes and Pharisees,
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and by the younger the Publicans and Sinners; for to these, and of these Jesus was now speaking.
and by the younger the Publicans and Sinners; for to these, and of these jesus was now speaking.
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And as the elder Son grumbled that his Father so entertained his Prodigal Brother, that had spent all upon Harlots, verse 30. so the Pharisees and Scribes murmured that Jesus received Sinners,
And as the elder Son grumbled that his Father so entertained his Prodigal Brother, that had spent all upon Harlots, verse 30. so the Pharisees and Scribes murmured that jesus received Sinners,
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and did eat with them, verse 2. And this sense is held out by Christ himself in another Parable of two Sons:
and did eat with them, verse 2. And this sense is held out by christ himself in Another Parable of two Sons:
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Verily I say unto you (meaning the Priests) that the Publicans and the Harlots go into the Kingdom of God before you. Verily I say unto you (meaning the Priests) that the Publicans and the Harlots go into the Kingdom of God before you.
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Self-judging Sinners sooner get into a state of Grace than Self-justiciaries. The greatest Sinners sooner come unto Christ, than self-conceited Moralists;
Self-judging Sinners sooner get into a state of Grace than Self-justiciaries. The greatest Sinners sooner come unto christ, than self-conceited Moralists;
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Self-righteousness keeps men off from Christ: Such men settle on their own bottoms.
Self-righteousness keeps men off from christ: Such men settle on their own bottoms.
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CHAP. II. Giveth the General Doctrine of the whole Parable; illustrating God's gracious Reception of Returning Sinners, in several particulars.
CHAP. II Gives the General Doctrine of the Whole Parable; illustrating God's gracious Reception of Returning Sinners, in several particulars.
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HAving shewed you the general import and parts of the Parable, I come now to the consideration of those several points of Doctrine therein contained.
HAving showed you the general import and parts of the Parable, I come now to the consideration of those several points of Doctrine therein contained.
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And first of that which seems to be the most conspicuous Doctrine from the whole Parable.
And First of that which seems to be the most conspicuous Doctrine from the Whole Parable.
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Afterwards of those in their order, which result from the several Parts. The first I shall lay down, and illustrate in this Chapter;
Afterwards of those in their order, which result from the several Parts. The First I shall lay down, and illustrate in this Chapter;
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and it is this, That God doth very graciously receive returning sinners.
and it is this, That God does very graciously receive returning Sinners.
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You know the History of David 's carriage to Absolom after he had murthered his brother;
You know the History of David is carriage to Absalom After he had murdered his brother;
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David was highly displeased with Absolom, so that he was forced out of his Fathers presence three years;David was highly displeased with Absalom, so that he was forced out of his Father's presence three Years;
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yet after it is said, That the soul of King David longed to go forth unto Absolom.
yet After it is said, That the soul of King David longed to go forth unto Absalom.
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And when Absolom afterwards came into his presence, and bowed himself before the King, it's said, The King kissed Absolom, Chap. 14.
And when Absalom afterwards Come into his presence, and bowed himself before the King, it's said, The King kissed Absalom, Chap. 14.
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Alas, this is nothing to the bowels of God towards a self-bemoaning sinner: I have surely heard Ephraim bemoaning himself, therefore my bowels are troubled for him;
Alas, this is nothing to the bowels of God towards a self-bemoaning sinner: I have surely herd Ephraim bemoaning himself, Therefore my bowels Are troubled for him;
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I will surely have mercy upon him. God is irreconcilable to sinning Angels;I will surely have mercy upon him. God is irreconcilable to sinning Angels;
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he hath cast them down to Hell, and delivered them into chains of darkness to be reserved unto Judgment, 2 Pet. 2.4. but he sues to sinning men for reconciliation; he hath cast them down to Hell, and Delivered them into chains of darkness to be reserved unto Judgement, 2 Pet. 2.4. but he sues to sinning men for reconciliation;
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As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. As though God did beseech you by us, we pray you in Christ's stead, be you reconciled to God.
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You know what mourning words he put into Ezekiel 's mouth;
You know what mourning words he put into Ezekielem is Mouth;
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Say to the house of Israel, who say, If our transgressions and sins be upon us, Say to the house of Israel, who say, If our transgressions and Sins be upon us,
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and we pine away in them, how should we then live? Say unto them,
and we pine away in them, how should we then live? Say unto them,
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As I live saith the Lord God, I have no pleasure in the death of the wicked,
As I live Says the Lord God, I have no pleasure in the death of the wicked,
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but that the wicked turn from his way and live.
but that the wicked turn from his Way and live.
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Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? No man can be so serious in any Case, as God is in this;Turn you, turn you from your evil ways, for why will you die, Oh house of Israel? No man can be so serious in any Case, as God is in this;
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in his desires that sinners should repent, and return and live.
in his Desires that Sinners should Repent, and return and live.
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There are some things that the Devil frequently gets into the thoughts of awakened sinners to dash them in this case.
There Are Some things that the devil frequently gets into the thoughts of awakened Sinners to dash them in this case.
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1. One is the thought of God's Decrees; but herein the Devil doth grosly abuse both God and the sinner:
1. One is the Thought of God's Decrees; but herein the devil does grossly abuse both God and the sinner:
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For let me tell you, That as the Decrees of God did not at all clash with mans power given him in Innocency, to have been happy for ever,
For let me tell you, That as the Decrees of God did not At all clash with men power given him in Innocency, to have been happy for ever,
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so neither do they clash with God's affectionate inviting lost sinners to return to him since the fall, no more than his Prescience would do if there were no Decree:
so neither do they clash with God's affectionate inviting lost Sinners to return to him since the fallen, no more than his Prescience would do if there were no decree:
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Fore events are as sure upon God's Prescience as upon his Decrees: And this made Socinus to deny the Prescience of God.
Before events Are as sure upon God's Prescience as upon his Decrees: And this made Socinus to deny the Prescience of God.
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2. And as the Decree was no cause at all of mans fall, but his own Will, he would hearken to the Woman,
2. And as the decree was no cause At all of men fallen, but his own Will, he would harken to the Woman,
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and to the Serpent, rather than to God, and would eat; so God's Decree is no cause at all of man's damnation:
and to the Serpent, rather than to God, and would eat; so God's decree is no cause At all of Man's damnation:
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The Decree of God damns no man, but his own Will: Why will ye die O house of Israel? I would, and ye would not.
The decree of God damns no man, but his own Will: Why will you die Oh house of Israel? I would, and you would not.
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Ye will not come to me that ye might have life. We will not have this man to reign over us. You will not come to me that you might have life. We will not have this man to Reign over us.
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God's Decree of Reprobation, as it's called, does only, for ought appears to me, leave some men to be proceeded with in a way of Justice.
God's decree of Reprobation, as it's called, does only, for ought appears to me, leave Some men to be proceeded with in a Way of justice.
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And assuredly mens damnation will be found to be of themselves: O Israel, Thou hast destroyed thy self.
And assuredly men's damnation will be found to be of themselves: Oh Israel, Thou hast destroyed thy self.
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3. God's Decree is not the first thing that a sinner is to consider in his returning unto God, 3. God's decree is not the First thing that a sinner is to Consider in his returning unto God,
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but God's Call, and Christ's Invitation. These are the first things which the sinner is to mind;
but God's Call, and Christ's Invitation. These Are the First things which the sinner is to mind;
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Why will ye die? Come unto me all ye that are heavy laden, and I will give you rest: Why will you die? Come unto me all you that Are heavy laden, and I will give you rest:
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and him that cometh to me I will in no wise cast out. Mens election is not a ground for their returning to God;and him that comes to me I will in no wise cast out. Mens election is not a ground for their returning to God;
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but their return to God is a proof of their election. but their return to God is a proof of their election.
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It's true, Election is the first in order in God's acting, but Conversion is the first in order of ours:
It's true, Election is the First in order in God's acting, but Conversion is the First in order of ours:
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we must be Called before we can know that we are Elected, 2 Pet. 1.10.
we must be Called before we can know that we Are Elected, 2 Pet. 1.10.
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O remember this, that a sinners business, that he is put upon in the Scriptures, is his return to God, and to believe in Christ: This is his Call.
O Remember this, that a Sinners business, that he is put upon in the Scriptures, is his return to God, and to believe in christ: This is his Call.
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But then here the Tempter pusles again, and bids thee reason thus:
But then Here the Tempter pusles again, and bids thee reason thus:
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If I knew that Christ died for me, I say for me, then I could set my self to believe, and that in hope.
If I knew that christ died for me, I say for me, then I could Set my self to believe, and that in hope.
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Poor Soul• look upon this as a Temptation also;
Poor Soul• look upon this as a Temptation also;
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and consider this well, That the Scripture hath given thee as much assurance, that Christ died for thee,
and Consider this well, That the Scripture hath given thee as much assurance, that christ died for thee,
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as any sinner else that doth not yet believe, or as to any believer before he did believe:
as any sinner Else that does not yet believe, or as to any believer before he did believe:
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Thou knowest as much of Christ's dying for thee, as any Saint in the world did before he did believe in Christ.
Thou Knowest as much of Christ's dying for thee, as any Saint in the world did before he did believe in christ.
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And again, why not Christ die for thee? because thou art a sinner? Why, he died for such:
And again, why not christ die for thee? Because thou art a sinner? Why, he died for such:
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wert thou not a sinner, thou wouldest have no need of Christ; The whole need not the Physician.
Wertenberg thou not a sinner, thou Wouldst have no need of christ; The Whole need not the physician.
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Christ had not died, if thou and I had not been sinners.
christ had not died, if thou and I had not been Sinners.
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Or is thy doubt whether Christ died for thee, because thou art so great a sinner? consider what Paul says in his own case, Jesus Christ came into the world to save sinners, of whom I am chief.
Or is thy doubt whither christ died for thee, Because thou art so great a sinner? Consider what Paul Says in his own case, jesus christ Come into the world to save Sinners, of whom I am chief.
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Many of the greatest sort of sinners were called by Christ when he was on earth, Publicans and Harlots;
Many of the greatest sort of Sinners were called by christ when he was on earth, Publicans and Harlots;
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that woman of Samaria, that was an Idolater and an Harlot;
that woman of Samaria, that was an Idolater and an Harlot;
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and that notorious woman called a sinner, Luke 7. You cannot be ignorant how many Instances of this nature there are in Scripture;
and that notorious woman called a sinner, Lycia 7. You cannot be ignorant how many Instances of this nature there Are in Scripture;
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Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy. So that well may the Scripture say, The grace of our Lord is exceeding abundant; hath abounded to flowing over: Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy. So that well may the Scripture say, The grace of our Lord is exceeding abundant; hath abounded to flowing over:
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And where sin abounded, grace did much more abound. The matter is not what a sinner thou hast been, or art; And where since abounded, grace did much more abound. The matter is not what a sinner thou hast been, or art;
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but how thou standest affected to thy sinful state, and how thy mind stands towards a better.
but how thou Standest affected to thy sinful state, and how thy mind Stands towards a better.
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If thou beest so far come to thy self, as to be upon thoughts of returning to God,
If thou Best so Far come to thy self, as to be upon thoughts of returning to God,
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as it's said of this Prodigal afterwards, now take heed of the Devil's Sophistry;
as it's said of this Prodigal afterwards, now take heed of the Devil's Sophistry;
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now he will be pusling thee with doubtful disputations and reasonings, to hinder the main work, viz. the bewailing thy sinful state,
now he will be pusling thee with doubtful disputations and reasonings, to hinder the main work, viz. the bewailing thy sinful state,
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and thy self in it, and looking out for relief. But I shall further clear this Point by several observables in the Parable;
and thy self in it, and looking out for relief. But I shall further clear this Point by several observables in the Parable;
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and indeed, amongst all the Parables of Christ, this is the fullest of affections, and set forth in the liveliest colours to humbled sinners;
and indeed, among all the Parables of christ, this is the Fullest of affections, and Set forth in the Liveliest colours to humbled Sinners;
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and you shall see it in six Particulars. First, you may observe how God exceeds the returning sinner in affections:
and you shall see it in six Particulars. First, you may observe how God exceeds the returning sinner in affections:
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here the old Father sees his Son a great way off;
Here the old Father sees his Son a great Way off;
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his eyes were not dim, as Isaac 's were, who could not by his sight distinguish between Jacob and Esau, though close by him.
his eyes were not dim, as Isaac is were, who could not by his sighed distinguish between Jacob and Esau, though close by him.
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God can distinguish betwixt serious Penitents and feignedly turning Judah, Jer. 3.10. He knows what is in man, John 2.25.
God can distinguish betwixt serious Penitents and feignedly turning Judah, Jer. 3.10. He knows what is in man, John 2.25.
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And then he ran to meet his Son;
And then he ran to meet his Son;
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he stood not still as a Father, an offended Father might have done, till his offending Son came to him:
he stood not still as a Father, an offended Father might have done, till his offending Son Come to him:
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No, his bowels were moved towards him, as towards Ephraim, Jer. 31.20.
No, his bowels were moved towards him, as towards Ephraim, Jer. 31.20.
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Yea observe, the Son only goes to his Father, but the Father runs to meet the Son. There are greater affections in God towards a repenting sinner,
Yea observe, the Son only Goes to his Father, but the Father runs to meet the Son. There Are greater affections in God towards a repenting sinner,
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than in such a sinner towards God; God out-does him in affections.
than in such a sinner towards God; God outdoes him in affections.
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And then, when they meet, the Father does not take him by the hand, which had been much for a displeased Father,
And then, when they meet, the Father does not take him by the hand, which had been much for a displeased Father,
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but falls on his neck and kisses him, as Joseph did on his Brethrens that had sold him into Egypt.
but falls on his neck and Kisses him, as Joseph did on his Brothers' that had sold him into Egypt.
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O the riches of mercy in God towards repenting and returning sinners! to such he becomes the Father of Mercies, begetting mercy after mercy for them.
O the riches of mercy in God towards repenting and returning Sinners! to such he becomes the Father of mercies, begetting mercy After mercy for them.
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Yea, once more observe, That though the repenting Prodigal Son said in himself, I will go unto my Father,
Yea, once more observe, That though the repenting Prodigal Son said in himself, I will go unto my Father,
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and say, Father, I have sinned — yet he did it not, till his Father had fallen on his neck and embraced him.and say, Father, I have sinned — yet he did it not, till his Father had fallen on his neck and embraced him.
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The kindliest repentings for sins are after the sinners sense and experience of the free mercy and grace of God.
The kindliest repentings for Sins Are After the Sinners sense and experience of the free mercy and grace of God.
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Secondly, you shall observe in the Parable, how God doth graciously take notice of small beginnings of Grace in a true Convert;
Secondly, you shall observe in the Parable, how God does graciously take notice of small beginnings of Grace in a true Convert;
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he excepts of sparks before they flame; he despiseth not the day of small things in a seriously returning sinner:
he excepts of sparks before they flame; he despises not the day of small things in a seriously returning sinner:
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when this Prodigal came to himself, and but said, I will arise, and go to my Father;
when this Prodigal Come to himself, and but said, I will arise, and go to my Father;
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though yet a great way off God saw him, and went towards him.
though yet a great Way off God saw him, and went towards him.
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When poor sinners begin to set their faces towards God, he is much pleased with it;
When poor Sinners begin to Set their faces towards God, he is much pleased with it;
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he notes their secret sighings and hidden groanings. When the heart begins to melt, he makes much of such beginnings;
he notes their secret sighings and hidden groanings. When the heart begins to melt, he makes much of such beginnings;
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he will not break the bruised reed, nor quench the smoaking flax, Isa. 42.3. A Hen will give over sitting a rotten Egg, but while there is life in it she will not leave it:he will not break the Bruised reed, nor quench the smoking flax, Isaiah 42.3. A Hen will give over sitting a rotten Egg, but while there is life in it she will not leave it:
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Why so God will at length cast off unsound hearts, feignedly turning sinners, as they are called Jer. 3.10.
Why so God will At length cast off unsound hearts, feignedly turning Sinners, as they Are called Jer. 3.10.
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albeit he take some present notice of their external humblings, as of Ahab 's, 1 Kings 21. but if the heart of a sinner be broken indeed,
albeit he take Some present notice of their external humblings, as of Ahab is, 1 Kings 21. but if the heart of a sinner be broken indeed,
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and indeed pointing to God, now he regards the offers of such a sinner; he will strengthen the bruised reed, and not break it;
and indeed pointing to God, now he regards the offers of such a sinner; he will strengthen the Bruised reed, and not break it;
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and he will blow up the sparks of smoaking flax, and not put them out.
and he will blow up the sparks of smoking flax, and not put them out.
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O the riches of Grace, of the grace of God, who before we come to act, accepts of secret and serious purposes!
O the riches of Grace, of the grace of God, who before we come to act, accepts of secret and serious Purposes!
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I said, saith David, I will confess my transgression to the Lord, and thou forgavest the iniquities of my sin, Psal. 32.5. God's ear was at David 's heart, before David 's Confession could be in his mouth; like that in Isaiah 68.24.I said, Says David, I will confess my Transgression to the Lord, and thou forgavest the iniquities of my since, Psalm 32.5. God's ear was At David is heart, before David is Confessi could be in his Mouth; like that in Isaiah 68.24.
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Before they call I will answer — God takes notice of the preparations and first motions of the heart towards himself;Before they call I will answer — God Takes notice of the preparations and First motions of the heart towards himself;
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Because it was in thine heart to build me an house, thou didst well; forasmuch as it was in thine heart. Because it was in thine heart to built me an house, thou didst well; forasmuch as it was in thine heart.
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God's gracious and tender dealing with a sinner upon his first setting out towards him, is very observable.
God's gracious and tender dealing with a sinner upon his First setting out towards him, is very observable.
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But here the lazy sinner must not think to ingratiate his dull acknowledgments of his sins,
But Here the lazy sinner must not think to ingratiate his dull acknowledgments of his Sins,
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and to get acceptance with God at his cold Lord have mercy upon me; as if God would be found of such as these.
and to get acceptance with God At his cold Lord have mercy upon me; as if God would be found of such as these.
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He accepts of the Prodigal's thoughts and resolves of returning, because he saw he was restless in himself, till he was returned;
He accepts of the Prodigal's thoughts and resolves of returning, Because he saw he was restless in himself, till he was returned;
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but the sluggard desireth and hath nothing, Prov. 13.4. God respects not the sparks of a slint, though he make much of those of smoaking flax.but the sluggard Desires and hath nothing, Curae 13.4. God respects not the sparks of a slint, though he make much of those of smoking flax.
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The cold forced Confession of hard hearted Pharaoh, I have sinned this time, Exod. 9. was not much to God:
The cold forced Confessi of hard hearted Pharaoh, I have sinned this time, Exod 9. was not much to God:
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God rejects the humblings of a customary sinner, that afflicts his soul only for a day, Isa. 58.5. such Penitents may expect much from God, v. 3. but God regards them little.
God rejects the humblings of a customary sinner, that afflicts his soul only for a day, Isaiah 58.5. such Penitents may expect much from God, v. 3. but God regards them little.
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Jesus Christ was sent by his Father to bind up the broken hearted, Isa. 61.1. The outwardly flourishing Hypocrite and proud Justiciary may spread forth their hands, yet God will hide his eyes from them;
jesus christ was sent by his Father to bind up the broken hearted, Isaiah 61.1. The outwardly flourishing Hypocrite and proud Justiciary may spread forth their hands, yet God will hide his eyes from them;
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and though they make many prayers, God will not hear: and though they make many Prayers, God will not hear:
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But for poor souls that are serious in setting their faces towards God, and wait humbly on free grace;
But for poor Souls that Are serious in setting their faces towards God, and wait humbly on free grace;
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God will answer them before they call, and hear before they ask; that is, his mercy and grace shall prevent them:
God will answer them before they call, and hear before they ask; that is, his mercy and grace shall prevent them:
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He observes the humble motions of their hearts with content: God graciously takes notice of small beginnings of grace in a true Convert.
He observes the humble motions of their hearts with content: God graciously Takes notice of small beginnings of grace in a true Convert.
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Thirdly, God mercifully remits the remembrance of the former sins of a converting sinner.
Thirdly, God mercifully remits the remembrance of the former Sins of a converting sinner.
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The elder Brother of this Prodigal upbraids him with his former loose life, but his Father does not mention it to him.
The elder Brother of this Prodigal upbraids him with his former lose life, but his Father does not mention it to him.
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The Silences of Scripture are Instructing;
The Silences of Scripture Are Instructing;
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the Holy Ghost remembers us of Job 's Patience, but speaks not a word of his Passions.
the Holy Ghost remembers us of Job is Patience, but speaks not a word of his Passion.
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Take notice of it, thou poor relenting sinner;
Take notice of it, thou poor relenting sinner;
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though the proud Pharisees of the world may throw thy former vileness, as dirt, in thy face,
though the proud Pharisees of the world may throw thy former vileness, as dirt, in thy face,
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when thou art returning to God, yet God will not do so:
when thou art returning to God, yet God will not do so:
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If the wicked turn from all his sins, his sins shall not be mentioned to him. A strange thing! If the wicked turn from all his Sins, his Sins shall not be mentioned to him. A strange thing!
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he that remembers every thing, will forget such a mans sins. Indeed you must not forget them, though God will;
he that remembers every thing, will forget such a men Sins. Indeed you must not forget them, though God will;
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no, not when they are forgiven: You shall remember and be confounded — when I am pacified toward you. no, not when they Are forgiven: You shall Remember and be confounded — when I am pacified towards you.
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Yet God will not upbraid you with them, though you do your selves.
Yet God will not upbraid you with them, though you do your selves.
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It is certain that God does, and will remember the sins of unhumbled and unchanged sinners;
It is certain that God does, and will Remember the Sins of unhumbled and unchanged Sinners;
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he hath sworn he will, Amos 8.7. The Lord hath sworn by the excellency of Jacob, i. e. himself;
he hath sworn he will, Amos 8.7. The Lord hath sworn by the excellency of Jacob, i. e. himself;
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surely I will never forget any of their works. I remember what Amalek did to Israel.surely I will never forget any of their works. I Remember what Amalek did to Israel.
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This was four hundred years since: Now will he remember their iniquity. But to Souls humbled for sin, Thus saith the Lord, Isa. 43.25. I, even I am he that will not remember thy sins.
This was four hundred Years since: Now will he Remember their iniquity. But to Souls humbled for since, Thus Says the Lord, Isaiah 43.25. I, even I am he that will not Remember thy Sins.
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Fourthly, as God will graciously remit the remembrance of former sins to a returning sinner, and so cause his iniquity to pass away;
Fourthly, as God will graciously remit the remembrance of former Sins to a returning sinner, and so cause his iniquity to pass away;
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so he takes away his filthy garments, and clothes him with change of raiment, v. 22. The Father said unto his servants, bring forth the best robe, and put it on him;
so he Takes away his filthy garments, and clothes him with change of raiment, v. 22. The Father said unto his Servants, bring forth the best robe, and put it on him;
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and put a ring on his hand, and shoes on his feet. God will not let the ensigns of a sinner, his filthy Garments remain on him:and put a ring on his hand, and shoes on his feet. God will not let the ensigns of a sinner, his filthy Garments remain on him:
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when he is humbled for sin, when a sinner is changed, God gives him change of raiment;
when he is humbled for since, when a sinner is changed, God gives him change of raiment;
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I spread my skirt over thee, and covered thy nakedness, Ezek. 16.8.I spread my skirt over thee, and covered thy nakedness, Ezekiel 16.8.
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and thy beauty was perfect through my comliness put upon thee, v. 14. These mean the righteousness of Christ imputed,and thy beauty was perfect through my comeliness put upon thee, v. 14. These mean the righteousness of christ imputed,
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and the graces of his Spirit imparted to a Convert:
and the graces of his Spirit imparted to a Convert:
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Christ's righteousness is his upper garment, and humility, and a meek and quiet spirit, and other graces, are his inward garments.
Christ's righteousness is his upper garment, and humility, and a meek and quiet Spirit, and other graces, Are his inward garments.
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This is another eminent act of grace, which God shews to a returning sinner. Fifthly, God rejoyceth at the return of a sinner to him;
This is Another eminent act of grace, which God shows to a returning sinner. Fifthly, God Rejoiceth At the return of a sinner to him;
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bring hither the fatted Calf, and kill it, v. 23. and let us eat and be merry; bring hither the fatted Calf, and kill it, v. 23. and let us eat and be merry;
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for this my son was dead, and is alive, v. 24. O what wonderful condescention is this in God, that he will be merry (to speak with reverence) with a repenting sinner!for this my son was dead, and is alive, v. 24. O what wondered condescension is this in God, that he will be merry (to speak with Reverence) with a repenting sinner!
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which is set out by Jesus his eating with Publicans and Sinners, v. 1, 2. We read Exod. 32.17.
which is Set out by jesus his eating with Publicans and Sinners, v. 1, 2. We read Exod 32.17.
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how God was refreshed with his works of Creation, he rested on the seventh day, and was refreshed;
how God was refreshed with his works of Creation, he rested on the seventh day, and was refreshed;
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and therefore he must needs be refreshed at his new Creature, being a more excellent work than the former.
and Therefore he must needs be refreshed At his new Creature, being a more excellent work than the former.
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There are more wonders in grace than in nature.
There Are more wonders in grace than in nature.
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Jacob was marvellously revived when he heard that Joseph was alive, who had been dead many years in his thoughts, It is enough, Joseph my son is alive: Thus saith the Father of the returning Prodigal, Let's be merry, for this my son was dead, and is alive. Jacob was marvellously revived when he herd that Joseph was alive, who had been dead many Years in his thoughts, It is enough, Joseph my son is alive: Thus Says the Father of the returning Prodigal, Let's be merry, for this my son was dead, and is alive.
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The Scripture also tells us how joyful Jesus Christ is at the sinners conversion, Isa. 53.10, 11. He shall see his seed, he shall see the travel of his soul and be satisfied.
The Scripture also tells us how joyful jesus christ is At the Sinners conversion, Isaiah 53.10, 11. He shall see his seed, he shall see the travel of his soul and be satisfied.
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Seest thou this woman, saith Jesus to Simon the Pharisee Luke 7.44. This Woman, Mary Magdalen (as some think) a great sinner, but a repenting sinner:See thou this woman, Says jesus to Simon the Pharisee Lycia 7.44. This Woman, Marry Magdalen (as Some think) a great sinner, but a repenting sinner:
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The words of Christ are glorying words.
The words of christ Are glorying words.
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And so the Holy Ghost is contented to speak after the manner of men, as the Scripture doth.
And so the Holy Ghost is contented to speak After the manner of men, as the Scripture does.
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I say the Comforter is comforted at the repenting and returning of a sinner to God:
I say the Comforter is comforted At the repenting and returning of a sinner to God:
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as he is grieved and vexed at the unbelief, stubbornness, and obstinacy of sinners, Isa. 63.10. so is he surely rejoyced at a poor Soul's repenting of sin, and returning from sin to God:
as he is grieved and vexed At the unbelief, stubbornness, and obstinacy of Sinners, Isaiah 63.10. so is he surely rejoiced At a poor Soul's repenting of since, and returning from since to God:
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and there is reason for it; because a sinners change is the great work of the Spirit;
and there is reason for it; Because a Sinners change is the great work of the Spirit;
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a man is born again of the spirit, John 3.a man is born again of the Spirit, John 3.
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And further, Angels rejoice at the repentance of sinners, v. 10. of this Chapter, There is joy in the presence of the Angels of God over one sinner that repenteth.
And further, Angels rejoice At the Repentance of Sinners, v. 10. of this Chapter, There is joy in the presence of the Angels of God over one sinner that Repenteth.
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The Angels bear good will to mankind, since Christ took on him the nature of man. The Angels bear good will to mankind, since christ took on him the nature of man.
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The holy Angels have great affection for converted sinners:
The holy Angels have great affection for converted Sinners:
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They were at a distance from man after the fall, and are still, while men keep at a distance from God; They were At a distance from man After the fallen, and Are still, while men keep At a distance from God;
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But when a man is come home to God, now the Angels love him, and delight in him,
But when a man is come home to God, now the Angels love him, and delight in him,
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and to do good for him;
and to do good for him;
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The Angel of the Lord pitcheth his Tent round about them that fear him, and delivereth them. The Angel of the Lord pitcheth his Tent round about them that Fear him, and Delivereth them.
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And are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?
And Are they not all ministering spirits, sent forth to minister for them who shall be Heirs of salvation?
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And returning sinners themselves have their share in this joy, they take a part in the sweet Consort;
And returning Sinners themselves have their share in this joy, they take a part in the sweet Consort;
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the fatted Calf was killed for the returning Prodigal:
the fatted Calf was killed for the returning Prodigal:
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It is now that the poor Sinner knows that Christ was his Sacrifice, and that Christ loved him, and gave himself for him.
It is now that the poor Sinner knows that christ was his Sacrifice, and that christ loved him, and gave himself for him.
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A converted Sinner knows the Spirit of God to be the Comforter, as well as the Sanctifier. A converted Sinner knows the Spirit of God to be the Comforter, as well as the Sanctifier.
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God begins usually in Converts with great Sorrow, but ends with great Joy;
God begins usually in Converts with great Sorrow, but ends with great Joy;
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as a Woman in travel hath first pain and sorrow, but then joy that aman is born into the World, John 16.21, 22. Converted Sinners have commonly at first strong Consolations;
as a Woman in travel hath First pain and sorrow, but then joy that amam is born into the World, John 16.21, 22. Converted Sinners have commonly At First strong Consolations;
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for they come into a new World, and into new Company and Acquaintance, such as they never had afore, with God himself, and Jesus Christ, and Saints;
for they come into a new World, and into new Company and Acquaintance, such as they never had afore, with God himself, and jesus christ, and Saints;
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and all things are new to them, 2 Cor. 5.17. Yet these great Joys are not lasting, though in a state of Grace;
and all things Are new to them, 2 Cor. 5.17. Yet these great Joys Are not lasting, though in a state of Grace;
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the fatted Calf is not killed every day for them, but then especially when the Spirit of Adoption supersedes the Spirit of Bondage.
the fatted Calf is not killed every day for them, but then especially when the Spirit of Adoption supersedes the Spirit of Bondage.
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It may be a Case, whether Paul presently after his Conversion had not greater Joy, than in his taking up into the third Heaven:
It may be a Case, whither Paul presently After his Conversion had not greater Joy, than in his taking up into the third Heaven:
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this occasioned him great sorrow, that great joy: O! I was a blasphemer, and a persecutor, but I obtained mercy.
this occasioned him great sorrow, that great joy: OH! I was a blasphemer, and a persecutor, but I obtained mercy.
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Christ and Joy come into the Soul together.
christ and Joy come into the Soul together.
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When Jesus came in Maries womb towards Elizabeth, John leaped for joy in Elizabeths womb, Luke 2. Thus you see how the returning Sinner to God is feasted;
When jesus Come in Mary's womb towards Elizabeth, John leapt for joy in Elizabeths womb, Lycia 2. Thus you see how the returning Sinner to God is feasted;
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his water is turned into wine, as at the marriage Feast, John 2. There is joy and mirth at Feasts,
his water is turned into wine, as At the marriage Feast, John 2. There is joy and mirth At Feasts,
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and the Company at this Feast is such as much enlargeth the joy; not only Saints and Angels, but God himself;
and the Company At this Feast is such as much enlarges the joy; not only Saints and Angels, but God himself;
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If any man open to me, I will come in to him, and sup with him, If any man open to me, I will come in to him, and sup with him,
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and he with me, Rev. 3.20.and he with me, Rev. 3.20.
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And therefore certainly, that repentance for sin, that bringeth not forth spiritual joy and comfort, is repentance to be repented of.
And Therefore Certainly, that Repentance for since, that brings not forth spiritual joy and Comfort, is Repentance to be repented of.
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God puts not a converted Sinner to sorrow for sorrows sake, but for joy and comfort, to make way for these.
God puts not a converted Sinner to sorrow for sorrows sake, but for joy and Comfort, to make Way for these.
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God would not have a repenting Sinner lie down in sorrow;
God would not have a repenting Sinner lie down in sorrow;
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but it is the self-confident sinner, or that trusts to lying refuges, who shall do thus, Isa. 50.11.
but it is the self-confident sinner, or that trusts to lying refuges, who shall do thus, Isaiah 50.11.
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Sixthly and lastly, God justifieth his own actions in receiving and entertaining returning Prodigals so graciously,
Sixthly and lastly, God Justifieth his own actions in receiving and entertaining returning Prodigals so graciously,
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and with such loving kindness and mercy.
and with such loving kindness and mercy.
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The elder Son murmured, and was in a great pett, that his Father had received his Prodigal Brother into his house again,
The elder Son murmured, and was in a great pet, that his Father had received his Prodigal Brother into his house again,
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and with love of such remark, v. 30. of this Chapter;
and with love of such remark, v. 30. of this Chapter;
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As soon as this thy son, not my brother (he disdained this) was come, that hath devoured thy living with harlots, thou hast killed for him the fatted Calf. As soon as this thy son, not my brother (he disdained this) was come, that hath devoured thy living with harlots, thou hast killed for him the fatted Calf.
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But what saith his Father to him? he justifies what he had done, v. 32. It was meet that we should make merry, and be glad;
But what Says his Father to him? he Justifies what he had done, v. 32. It was meet that we should make merry, and be glad;
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for this thy brother was dead, and is alive again; and was lost, and is found. for this thy brother was dead, and is alive again; and was lost, and is found.
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In the beginning of the Chapter we see how the Scribes and Pharisees murmured that Jesus received Sinners, noted Sinners, and eat with them:
In the beginning of the Chapter we see how the Scribes and Pharisees murmured that jesus received Sinners, noted Sinners, and eat with them:
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Now Christ to convince them of their pride, and envy, and self-justifying, and self-weening thoughts,
Now christ to convince them of their pride, and envy, and Self-justifying, and selfweening thoughts,
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and that the Publicans and Sinners, being now in the way of Conversion, was in a better condition than themselves, he spake all these three Parables, which fill up this Chapter.
and that the Publicans and Sinners, being now in the Way of Conversion, was in a better condition than themselves, he spoke all these three Parables, which fill up this Chapter.
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God will have men to know, that he hath more kindness for self-judging and self-abasing Sinners,
God will have men to know, that he hath more kindness for Self-judging and self-abasing Sinners,
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than for self-justifying and self-ascribing righteous men. These think they need no Repentance, v. 7. but those think they cannot repent enough.
than for Self-justifying and self-ascribing righteous men. These think they need no Repentance, v. 7. but those think they cannot Repent enough.
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These trust in themselves that they are righteous, Luke 18.9. those see nothing but sin in themselves;
These trust in themselves that they Are righteous, Lycia 18.9. those see nothing but since in themselves;
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God be merciful to me a Sinner, v. 13. and these were words more than mouth-deep;God be merciful to me a Sinner, v. 13. and these were words more than mouth-deep;
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they came from a sad heart in the deep sense of Sin. Those despise others, v. 9. these themselves;
they Come from a sad heart in the deep sense of Sin. Those despise Others, v. 9. these themselves;
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I am not worthy to be called thy Son. Let men say what they will, or think what they will, God will have mercy on whom he will have mercy, I am not worthy to be called thy Son. Let men say what they will, or think what they will, God will have mercy on whom he will have mercy,
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and whom he will he hardens, and that justly.
and whom he will he hardens, and that justly.
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In these mysteries he exceeds not only the common Capacities of the world, but the purest Comprehension of the Saints;
In these Mysteres he exceeds not only the Common Capacities of the world, but the Purest Comprehension of the Saints;
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Brethren, I would not have you ignorant of this mystery; Brothers, I would not have you ignorant of this mystery;
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speaking of the Lord's severe way with the Jews, and gracious and favourable way with the Gentiles.
speaking of the Lord's severe Way with the jews, and gracious and favourable Way with the Gentiles.
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St. Paul, Paul the learned, Paul that was taken up into the third Heaven, and that had abundance of revelations, and a man of great intimacy with Christ,
Saint Paul, Paul the learned, Paul that was taken up into the third Heaven, and that had abundance of revelations, and a man of great intimacy with christ,
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yet he is in a maze at these dispensations, and cries out, O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments,
yet he is in a maze At these dispensations, and cries out, Oh the depth of the riches, both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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and his ways past finding out! and his ways passed finding out!
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Now from what hath been said on this last Particular we may easily see, That it is an ill sign,
Now from what hath been said on this last Particular we may Easily see, That it is an ill Signen,
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when Professors of Religion carry it proudly and insultingly over poor Sinners, especially when they begin to look towards Christ.
when Professors of Religion carry it proudly and insultingly over poor Sinners, especially when they begin to look towards christ.
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There was a great difference betwixt the carriage of Christ, and of the Pharisees and Scribes in this Case:
There was a great difference betwixt the carriage of christ, and of the Pharisees and Scribes in this Case:
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they wonder thus, that Jesus would receive, and eat with Publicans and Sinners that followed him.
they wonder thus, that jesus would receive, and eat with Publicans and Sinners that followed him.
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And Simon the Pharisee, in Luke 7. was offended at Jesus, that he would let that woman, which had been noted for a Sinner, touch him;
And Simon the Pharisee, in Lycia 7. was offended At jesus, that he would let that woman, which had been noted for a Sinner, touch him;
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and the like we read of the woman in John 8.
and the like we read of the woman in John 8.
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Thus you have seen it cleared of all Controversie, That God doth graciously receive repenting and returning Sinners,
Thus you have seen it cleared of all Controversy, That God does graciously receive repenting and returning Sinners,
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how vile soever they have been, by these six Instances in this Parable;
how vile soever they have been, by these six Instances in this Parable;
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1. God exceeds a returning Sinner in affection. 2. He takes notice of small beginnings of grace in a Convert. 3. He upbraids not a repenting Sinner with his former sins. 4. He takes away his filthy garments,
1. God exceeds a returning Sinner in affection. 2. He Takes notice of small beginnings of grace in a Convert. 3. He upbraids not a repenting Sinner with his former Sins. 4. He Takes away his filthy garments,
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and gives him change of raiment. 5. There is great joy in Heaven and earth at the conversion of a Sinner. 6. God justifies himself against the censures of men in all this.
and gives him change of raiment. 5. There is great joy in Heaven and earth At the conversion of a Sinner. 6. God Justifies himself against the censures of men in all this.
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CHAP. III. Giveth the Reasons of the Doctrine in the foreging Chapter; and the Demonstrations of its unquestionable Truth.
CHAP. III. Gives the Reasons of the Doctrine in the foreging Chapter; and the Demonstrations of its unquestionable Truth.
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HAving thus cleared the Doctrine, viz. That God doth very graciously receive returning sinners: I shall now proceed to give you the grounds and reasons hereof. And the first
HAving thus cleared the Doctrine, viz. That God does very graciously receive returning Sinners: I shall now proceed to give you the grounds and Reasons hereof. And the First
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Is from the Nature of God, which he calls his Name, Exod. 33.19. and his back parts, v. 19. by which expression he means his Relative Attributes, which are his Attributes that concern us sinners:
Is from the Nature of God, which he calls his Name, Exod 33.19. and his back parts, v. 19. by which expression he means his Relative Attributes, which Are his Attributes that concern us Sinners:
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For God hath two sorts of Attributes; some that describe him what he is in himself, as I am hath sent thee.
For God hath two sorts of Attributes; Some that describe him what he is in himself, as I am hath sent thee.
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His Infinity, Omnipotency, Eternity, there are his two parts or face, which he calls his glory; and so Moses called them, I beseech thee shew me thy glory, v. 18. and of which the Lord told him, No man can see my glory and live.
His Infinity, Omnipotency, Eternity, there Are his two parts or face, which he calls his glory; and so Moses called them, I beseech thee show me thy glory, v. 18. and of which the Lord told him, No man can see my glory and live.
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No man in the body could bear such a sight, as Christ said to his Disciples in another case. No man in the body could bear such a sighed, as christ said to his Disciples in Another case.
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And then God hath Relative Attributes, which set him out what he is to us, as poor undone Sinners:
And then God hath Relative Attributes, which Set him out what he is to us, as poor undone Sinners:
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these he calls his back parts; and these he shewed Moses, and made proclamation of them for all repenting Sinners to mind for their encouragement.
these he calls his back parts; and these he showed Moses, and made proclamation of them for all repenting Sinners to mind for their encouragement.
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And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering,
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and abundant in goodness and truth;
and abundant in Goodness and truth;
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keeping mercy for thousands, and forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty: keeping mercy for thousands, and forgiving iniquity, and Transgression, and since, and that will by no means clear the guilty:
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all but the last are to keep from despair; but that from presumption.
all but the last Are to keep from despair; but that from presumption.
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All these Attributes but one, are encouraging to all sorts of sinners to repent and return to God,
All these Attributes but one, Are encouraging to all sorts of Sinners to Repent and return to God,
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and that one is engaging and enforcing.
and that one is engaging and enforcing.
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When Benhadad 's Servants had heard that the Kings of Israel were merciful Kings, they put Sackcloth on their Loins,
When Benhadad is Servants had herd that the Kings of Israel were merciful Kings, they put sackcloth on their Loins,
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and Ropes upon their Heads, and say, Peradventure the King of Israel will save thy life.
and Ropes upon their Heads, and say, Peradventure the King of Israel will save thy life.
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Why, there is no Sinner but hath heard that God is a merciful God to mournful Sinners;
Why, there is no Sinner but hath herd that God is a merciful God to mournful Sinners;
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and the Sinner heareth not only one word of encouragement come from his mouth, but very many,
and the Sinner hears not only one word of encouragement come from his Mouth, but very many,
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and every one very inviting to a sinner to come in.
and every one very inviting to a sinner to come in.
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The Hebrews say there are thirteen Titles in this Name of God, and but one of them vindicative;
The Hebrews say there Are thirteen Titles in this Name of God, and but one of them vindicative;
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all the rest alluring to Sinners to repent, and come into God. The Lord, the Lord God, Jehovah, Jehovah, Ael.
all the rest alluring to Sinners to Repent, and come into God. The Lord, the Lord God, Jehovah, Jehovah, Ael.
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These three Attributes may import his Essence and Subsistence in three Persons, as in 2 John 5.7. Jehovah, Jehovah, the Lord doubles his Name for Moses his better notice, who it was that made this so solemn Proclamation.
These three Attributes may import his Essence and Subsistence in three Persons, as in 2 John 5.7. Jehovah, Jehovah, the Lord doubles his Name for Moses his better notice, who it was that made this so solemn Proclamation.
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Jehovah, even Jehovah speaks, as in Isaiah 43.25. I, even I am he that blotteth out thy transgressions for mine own sake.
Jehovah, even Jehovah speaks, as in Isaiah 43.25. I, even I am he that blots out thy transgressions for mine own sake.
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And he adds, The Lord, the Lord God.
And he adds, The Lord, the Lord God.
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Ael, that is, strong and mighty, to make good all that follows in his Name he here proclamed;Ael, that is, strong and mighty, to make good all that follows in his Name he Here proclaimed;
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as Moses says in Num. 14.17.
as Moses Says in Num. 14.17.
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And now I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, And now I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering,
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and of great mercy, &c. Which shews plainly, that it was God himself that proclam'd his Name, and not Moses, as some have thought.and of great mercy, etc. Which shows plainly, that it was God himself that proclaimed his Name, and not Moses, as Some have Thought.
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And here we may take notice, That to pardon sin is an act of power as well as grace;
And Here we may take notice, That to pardon since is an act of power as well as grace;
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so saith our Lord Jesus, Matth. 9.6. — That ye may know that the Son of Man hath power on earth to forgive sins. It follows, Merciful.
so Says our Lord jesus, Matthew 9.6. — That you may know that the Son of Man hath power on earth to forgive Sins. It follows, Merciful.
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This is sutable to a Sinners misery;
This is suitable to a Sinners misery;
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every Sinner being by nature naked, and in his blood, and cast out to the loathing of his person;
every Sinner being by nature naked, and in his blood, and cast out to the loathing of his person;
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and by nature the child of wrath: and by nature the child of wrath:
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Now the Lord, the Lord God merciful, is a word indeed for a Sinner in misery to take hold on,
Now the Lord, the Lord God merciful, is a word indeed for a Sinner in misery to take hold on,
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as Benhadad 's Servants did on the word Brother from the King of Israel 's mouth:
as Benhadad is Servants did on the word Brother from the King of Israel is Mouth:
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Yea, and God is not only merciful, but the Father of mercies, and he is so for ever;
Yea, and God is not only merciful, but the Father of Mercies, and he is so for ever;
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therefore it is said six and twenty times in one Psalm 136. For his mercy endureth for ever. Gracious. Therefore it is said six and twenty times in one Psalm 136. For his mercy Endureth for ever. Gracious.
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This the Sinner, the convinced Sinner is to oppose to his own unworthiness; I will be gracious to whom I will be gracious.
This the Sinner, the convinced Sinner is to oppose to his own unworthiness; I will be gracious to whom I will be gracious.
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A Sinners call would not be of Grace, if there were any thing of worth in him;
A Sinners call would not be of Grace, if there were any thing of worth in him;
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therefore the objects of God's Call unto grace are commonly the foolish, and the weak, and the base, and the despised things of the world:
Therefore the objects of God's Call unto grace Are commonly the foolish, and the weak, and the base, and the despised things of the world:
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Go and tell John, that the poor have the Gospel preached to them: Go and tell John, that the poor have the Gospel preached to them:
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and this was amongst the wonders that Jesus did, which might convince John 's doubting Disciples that he was the Christ.
and this was among the wonders that jesus did, which might convince John is doubting Disciples that he was the christ.
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Long-suffering. This may answer a repentant Sinners fears that arise from his long withstanding the offers of grace;Long-suffering. This may answer a repentant Sinners fears that arise from his long withstanding the offers of grace;
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Therefore will the Lord wait that he may be gracious. — He went on frowardly in the way of his heart; Therefore will the Lord wait that he may be gracious. — He went on frowardly in the Way of his heart;
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I have seen his ways, and will heal him. I have seen his ways, and will heal him.
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Thou hast played the Harlot with many lovers, yet return again to me saith the Lord. Thou hast played the Harlot with many lovers, yet return again to me Says the Lord.
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Abundant in goodness. Therefore can he overcome all the evil of a Sinner: He enables his people to overcome evil with good; Abundant in Goodness. Therefore can he overcome all the evil of a Sinner: He enables his people to overcome evil with good;
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much more can, and will he do it himself.
much more can, and will he do it himself.
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And abundant in truth. This may answer all thy doubts about God's promises to receive returning Sinners:And abundant in truth. This may answer all thy doubts about God's promises to receive returning Sinners:
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He often eminently asserts his truth in his Promises; — his truth endureth from generation to generation.
He often eminently asserts his truth in his Promises; — his truth Endureth from generation to generation.
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There have been famous proofs of the truth of God's Promises to such Sinners in all Ages;
There have been famous proofs of the truth of God's Promises to such Sinners in all Ages;
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the Lord may say to all converted Sinners, Ye are my witnesses — Isa. 43.10. Pardoning iniquity, transgression, and sin.
the Lord may say to all converted Sinners, You Are my Witnesses — Isaiah 43.10. Pardoning iniquity, Transgression, and since.
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This is to prevent despair that might rise from the multitude of sins and magnitude of sins.
This is to prevent despair that might rise from the multitude of Sins and magnitude of Sins.
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Let the wicked turn to our God, for he will abundantly pardon; Hebr. he will multiply to pardon. Let the wicked turn to our God, for he will abundantly pardon; Hebrew he will multiply to pardon.
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Put away the evil of your doings, and then, though your sins be as scarlet, they shall be as white as snow; Put away the evil of your doings, and then, though your Sins be as scarlet, they shall be as white as snow;
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though they be red like crimson, they shall be as wooll. Scarlet and Crimson are colours of a deep die, nothing can thorowly wash them out;though they be read like crimson, they shall be as wool. Scarlet and Crimson Are colours of a deep die, nothing can thoroughly wash them out;
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Yes, but the blood of Jesus Christ, his Son, cleanseth from all sin; even sins that have the most hellish and devilish tincture.
Yes, but the blood of jesus christ, his Son, Cleanseth from all since; even Sins that have the most hellish and devilish tincture.
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The wooll of those Counries was exceeding white; Psalm 147.16.
The wool of those Counries was exceeding white; Psalm 147.16.
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He giveth snow-like wooll; pure wooll, as it was said of the hair of the head of the Ancient of days, described there not in his Essence, but in his Presence.He gives snow-like wool; pure wool, as it was said of the hair of the head of the Ancient of days, described there not in his Essence, but in his Presence.
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The expressions import, That God hath a white Stone (an Emblem of Absolution or Pardon, a custome among the Heathens) to give to the chief of Sinners,
The expressions import, That God hath a white Stone (an Emblem of Absolution or Pardon, a custom among the heathens) to give to the chief of Sinners,
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when repenting and returning to him. Keeping mercy for thousands. God is an unexhausted fountain of mercy;
when repenting and returning to him. Keeping mercy for thousands. God is an unexhausted fountain of mercy;
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and therefore mercy rejoyceth or glorieth against judgment; and Therefore mercy Rejoiceth or Glorieth against judgement;
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as if there were a strife between Mercy and Judgment about sinners, and Mercy gets the victory:
as if there were a strife between Mercy and Judgement about Sinners, and Mercy gets the victory:
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says the Prophet Micah, He delighteth in mercy. Mercy is as pleasing to God as to the Sinner.
Says the Prophet micah, He delights in mercy. Mercy is as pleasing to God as to the Sinner.
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As the motion, which the woman of Tekoa made to David for Absolom 's return from banishment, was as pleasing to David as to Joab, who had a hand in it;
As the motion, which the woman of Tekoa made to David for Absalom is return from banishment, was as pleasing to David as to Joab, who had a hand in it;
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it's said, Joab perceived that the King's heart was towards Absosolom. Lastly, And that will by no means clear the guilty: i. e.
it's said, Joab perceived that the King's heart was towards Absosolom. Lastly, And that will by no means clear the guilty: i. e.
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That shall be guilty of despising and abusing the former Attributes of God in this his Name, inviting Sinners to come in to him.
That shall be guilty of despising and abusing the former Attributes of God in this his Name, inviting Sinners to come in to him.
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When a Sinner comes to be contumacious and stubborn, and a presumptuous Sinner, then he is past mercy.
When a Sinner comes to be contumacious and stubborn, and a presumptuous Sinner, then he is past mercy.
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As it is with some Felons, that are not allowed the Clergy: so it is with presumptuous Sinners, there was no Sacrifice in the Law for them.
As it is with Some Felons, that Are not allowed the Clergy: so it is with presumptuous Sinners, there was no Sacrifice in the Law for them.
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The Soul that doth ought presumptuously, or with a high hand, the same reproacheth the Lord, The Soul that does ought presumptuously, or with a high hand, the same Reproacheth the Lord,
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and that Soul shall be cut off from among his people. and that Soul shall be Cut off from among his people.
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So in Deuteronomy, If a man bless himself in his heart, saying, I shall have peace though I walk in the imagination or stubbornness of mine heart — The Lord will not spare him, his anger and his jealousie shall smoak against that man,
So in Deuteronomy, If a man bless himself in his heart, saying, I shall have peace though I walk in the imagination or stubbornness of mine heart — The Lord will not spare him, his anger and his jealousy shall smoke against that man,
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and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his name from under Heaven. and all the Curses that Are written in this Book shall lie upon him, and the Lord shall blot out his name from under Heaven.
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So that this last Clause of God's Name, And will by no means clear the guilty, is terrible indeed;
So that this last Clause of God's Name, And will by no means clear the guilty, is terrible indeed;
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but it's so only to the presumptuous and stubborn sinner;
but it's so only to the presumptuous and stubborn sinner;
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and it's enough to make such a sinner Magormissabib, or fear round about, a terror to himself. and it's enough to make such a sinner Magormissabib, or Fear round about, a terror to himself.
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But this part of God's Name takes not place, till all the former are rejected and despised.
But this part of God's Name Takes not place, till all the former Are rejected and despised.
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This, and by no means will clear the guilty, belongs not to those that acknowledge themselves to be guilty, and carry it accordingly. This, and by no means will clear the guilty, belongs not to those that acknowledge themselves to be guilty, and carry it accordingly.
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And this is the first Reason why God doth, and will so graciously receive self-humbling and repenting sinners,
And this is the First Reason why God does, and will so graciously receive Self-humbling and repenting Sinners,
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Because it is in his Nature to deal so with such.
Because it is in his Nature to deal so with such.
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A second Ground or Reason of it is from the Son of God's espousing the nature of man,
A second Ground or Reason of it is from the Son of God's espousing the nature of man,
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and that after the fall of man, on purpose to bring back lost man unto God.
and that After the fallen of man, on purpose to bring back lost man unto God.
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Christ hath once suffered for sins; i. e. christ hath once suffered for Sins; i. e.
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in the sinners nature, that he might bring us to God, bring God and sinners together again, that he might reconcile and make them friends.
in the Sinners nature, that he might bring us to God, bring God and Sinners together again, that he might reconcile and make them Friends.
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When Jesus Christ took on him actually the Seed of Abraham, then the Angels sung on earth peace, good will towards men.
When jesus christ took on him actually the Seed of Abraham, then the Angels sung on earth peace, good will towards men.
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And indeed if God should not entertain returning sinners, and again take them into friendship,
And indeed if God should not entertain returning Sinners, and again take them into friendship,
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then did Christ take on him their nature in vain, and die in their nature in vain,
then did christ take on him their nature in vain, and die in their nature in vain,
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and then is our preaching in vain, and your faith in vain, 2 Cor. 15. It is to no porpose for a sinner to think of addressing himself to an absolute God;
and then is our preaching in vain, and your faith in vain, 2 Cor. 15. It is to no porpose for a sinner to think of addressing himself to an absolute God;
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there can be no intercourse between God and him without Christ: Christ is the middle person that perswades with both.
there can be no intercourse between God and him without christ: christ is the middle person that persuades with both.
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This is Christ's office and great work, to bring God and sinners together. There are great differences between them, that cannot without him be taken up;
This is Christ's office and great work, to bring God and Sinners together. There Are great differences between them, that cannot without him be taken up;
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but Christ can take up all: He brings Publicans and Harlots home to God;
but christ can take up all: He brings Publicans and Harlots home to God;
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He preached peace to you that were afar off, as well as to them that were nigh, Eph. 2.17.He preached peace to you that were afar off, as well as to them that were High, Ephesians 2.17.
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Neither Moses, nor Samuel, nor Noah, nor Daniel, nor Job, might turn God's mind to the Jews, Jer. 15.1. Ezek. 14.14. I but Jesus Christ hath turned the mind of God towards the greatest of returning Sinners;
Neither Moses, nor Samuel, nor Noah, nor daniel, nor Job, might turn God's mind to the jews, Jer. 15.1. Ezekiel 14.14. I but jesus christ hath turned the mind of God towards the greatest of returning Sinners;
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Ye who were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled unto God, Col. 1.21.You who were sometime alienated, and enemies in your minds by wicked works, yet now hath he reconciled unto God, Col. 1.21.
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Now considering how the work of Redemption was wrought in our Nature, and God is manifested in the Flesh on purpose to be a Redeemer;
Now considering how the work of Redemption was wrought in our Nature, and God is manifested in the Flesh on purpose to be a Redeemer;
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that our Nature in him might be meritorious, and savable in us; that God was manifested in the flesh to satisfie God offended by us;
that our Nature in him might be meritorious, and savable in us; that God was manifested in the Flesh to satisfy God offended by us;
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God was offended, and God was satisfied by God in the offenders Nature:
God was offended, and God was satisfied by God in the offenders Nature:
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How that the Scripture saith, The Father hath sent forth his Son to be a propitiation for the remission of sins;
How that the Scripture Says, The Father hath sent forth his Son to be a propitiation for the remission of Sins;
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and the Son of Man is come to seek and to save that which is lost, Luke 19.10. I say, these things considered, are a second Demonstration of the willingness of God to receive returning Sinners.
and the Son of Man is come to seek and to save that which is lost, Lycia 19.10. I say, these things considered, Are a second Demonstration of the willingness of God to receive returning Sinners.
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The Covenant of Grace shews, that God doth verily intend to be gracious to sinners.
The Covenant of Grace shows, that God does verily intend to be gracious to Sinners.
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Had God continued the old Covenant of Works, or made a new Covenant of Works, poor sinners had been where they were,
Had God continued the old Covenant of Works, or made a new Covenant of Works, poor Sinners had been where they were,
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because of their incapacity to perform the Conditions of such a Covenant:
Because of their incapacity to perform the Conditions of such a Covenant:
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But the Covenant being altered into a Covenant of Grace, the tearms are not, I will, if they will;
But the Covenant being altered into a Covenant of Grace, the terms Are not, I will, if they will;
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but I will, and they shall;
but I will, and they shall;
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I will put my spirit within you, and ye shall keep my judgments and do them. I will put my Spirit within you, and you shall keep my Judgments and do them.
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God undertakes for himself and us.
God undertakes for himself and us.
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And it is notably evident in the Scripture, that the great design of God in the Covenant of Grace was,
And it is notably evident in the Scripture, that the great Design of God in the Covenant of Grace was,
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and is, to advance the glory of his grace, his free grace, and that upon objects unlikeliest to natural Reason.
and is, to advance the glory of his grace, his free grace, and that upon objects unlikeliest to natural Reason.
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The Gospel is made up of acts of grace; 2 Cor. 2.26. — You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called;
The Gospel is made up of acts of grace; 2 Cor. 2.26. — You see your calling, brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called;
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but God hath chosen the foolish things of the world to confound the wise — that no flesh should glory in his presence — The good pleasure of his will is his motive,but God hath chosen the foolish things of the world to confound the wise — that no Flesh should glory in his presence — The good pleasure of his will is his motive,
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and the praise of the glory of his grace is his end, in all his merciful actings towards sinners, Eph. 1.5, 6.
and the praise of the glory of his grace is his end, in all his merciful actings towards Sinners, Ephesians 1.5, 6.
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God is gracious to repenting and returning sinners, because he will be true to his word,
God is gracious to repenting and returning Sinners, Because he will be true to his word,
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and make good his promises to this purpose. Isa. 1.16. Wash ye, make you clean, put away the evil of your doings — Come now,
and make good his promises to this purpose. Isaiah 1.16. Wash you, make you clean, put away the evil of your doings — Come now,
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and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow —and let us reason together, Says the Lord; though your Sins be as scarlet, they shall be as white as snow —
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The import of the Phrase is, That upon repentance they should have remission of sins, though they had been sinners of the greatest sort:
The import of the Phrase is, That upon Repentance they should have remission of Sins, though they had been Sinners of the greatest sort:
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And which is to be noted, God hath designed the Lord Jesus Christ to give repentance as well as remission of sins, Acts 5.32.
And which is to be noted, God hath designed the Lord jesus christ to give Repentance as well as remission of Sins, Acts 5.32.
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The holy Scriptures are full of promises and offers to poor Sinners, highly engaging to repentance for sin, and from sin, Isa. 55.7.
The holy Scriptures Are full of promises and offers to poor Sinners, highly engaging to Repentance for since, and from since, Isaiah 55.7.
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Let the wicked forsake his way — and turn to the Lord, and he will have mercy on him, Let the wicked forsake his Way — and turn to the Lord, and he will have mercy on him,
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and he will abundantly pardon him. That of the Apostle Rom. 5.20. answers this of the Prophet, Where sin abounded, grace did much more abound. And Jer. 3.1. Thou hast played the harlot with many lovers, yet return again to me, saith the Lord.
and he will abundantly pardon him. That of the Apostle Rom. 5.20. answers this of the Prophet, Where since abounded, grace did much more abound. And Jer. 3.1. Thou hast played the harlot with many lovers, yet return again to me, Says the Lord.
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And come unto me, saith Jesus to Sinners labouring under the sense of sin, Matth. 11.28. and I will give you rest. And come unto me, Says jesus to Sinners labouring under the sense of since, Matthew 11.28. and I will give you rest.
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Come unto me, and I will not bind heavy burthens, and grievous to be born, as the Scribes and Pharisees do, Matth. 23.4. but i'le take off their burthens, and i'le give you a light burthen;
Come unto me, and I will not bind heavy burdens, and grievous to be born, as the Scribes and Pharisees do, Matthew 23.4. but I'll take off their burdens, and I'll give you a Light burden;
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My yoke is easie, and my burthen is light, v. 30. Come unto me, for him that cometh to me I will in no wise cast out. My yoke is easy, and my burden is Light, v. 30. Come unto me, for him that comes to me I will in no wise cast out.
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Whom the Pharisees had cast out, Christ received, John 9. And it's to be observed, That Jesus Christ is said to have a Commission from his Father thus to treat sinners; as he said John 12.49. The Father gave me a commandment what I should say — And so the Apostle Paul tells the Corinthians, That he and the other Apostles had Commission both from the Father and Son, to treat Sinners with the most winning offers, 2 Cor. 5.20. Now then we are Embassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God.
Whom the Pharisees had cast out, christ received, John 9. And it's to be observed, That jesus christ is said to have a Commission from his Father thus to Treat Sinners; as he said John 12.49. The Father gave me a Commandment what I should say — And so the Apostle Paul tells the Corinthians, That he and the other Apostles had Commission both from the Father and Son, to Treat Sinners with the most winning offers, 2 Cor. 5.20. Now then we Are ambassadors for christ, as though God did beseech you by us, we pray you in Christ's stead, be you reconciled to God.
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And now for a Sinner to question whether God can forgive such sins as his, it is almost to act over Cain 's part, Mine iniquity is greater than can be forgiven.
And now for a Sinner to question whither God can forgive such Sins as his, it is almost to act over Cain is part, Mine iniquity is greater than can be forgiven.
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And if a Sinner question whether God will forgive him, and receive him upon his return, this is to question truth it self, And if a Sinner question whither God will forgive him, and receive him upon his return, this is to question truth it self,
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and his promises, for whom it is impossible to lie.
and his promises, for whom it is impossible to lie.
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The last Ground I shall mention of the Doctrine, is the Presidents which are upon Record by the holy Ghost in the Case;
The last Ground I shall mention of the Doctrine, is the Presidents which Are upon Record by the holy Ghost in the Case;
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as Adam that filled the World with sin; and Manasseth that filled Jerusalem with blood; yet these were pardoned Sinners upon their repentance and return to God.
as Adam that filled the World with since; and Manasseh that filled Jerusalem with blood; yet these were pardoned Sinners upon their Repentance and return to God.
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There is a great deal of mercy in setting down the patterns of mercy in great Sinners:
There is a great deal of mercy in setting down the patterns of mercy in great Sinners:
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St. Paul saith as much of himself, and his own Case: 1 Tim. 1.13, 16. Who was a blasphemer, and a persecuter,
Saint Paul Says as much of himself, and his own Case: 1 Tim. 1.13, 16. Who was a blasphemer, and a Persecutor,
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and injurious, but I obtained mercy: and injurious, but I obtained mercy:
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And for this cause I obtained mercy, that in me Jesus Christ might shew forth all longsuffering,
And for this cause I obtained mercy, that in me jesus christ might show forth all long-suffering,
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for a pattern to them which should hereafter believe. for a pattern to them which should hereafter believe.
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It is true, Paul saith in v. 13. though he had been a blasphemer, and a persecuter,
It is true, Paul Says in v. 13. though he had been a blasphemer, and a Persecutor,
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yet he obtained mercy, because he did it ignorantly in unbelief:
yet he obtained mercy, Because he did it ignorantly in unbelief:
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But this he says to shew that his blasphemy and persecution was not the sin against the holy Ghost, else he could not have obtained mercy:
But this he Says to show that his blasphemy and persecution was not the since against the holy Ghost, Else he could not have obtained mercy:
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He acted out of his blind zeal, and not against knowledge, and of meer malice, as many of the Pharisees, and some of the Rulers did, Matth. 12.24. Some, not all;
He acted out of his blind zeal, and not against knowledge, and of mere malice, as many of the Pharisees, and Some of the Rulers did, Matthew 12.24. some, not all;
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St. Peter clears some, Acts 3.17. — I wot that through ignorance ye did it, that is, put Christ to death, as did also your Rulers.
Saint Peter clears Some, Acts 3.17. — I wot that through ignorance you did it, that is, put christ to death, as did also your Rulers.
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CHAP. IV. Wherein Application is made of the foregoing Doctrine, in two Ʋses.
CHAP. IV. Wherein Application is made of the foregoing Doctrine, in two Ʋses.
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HAving given you the Reasons of the Doctrine, and the Demonstrations of its undoubted truth, I shall next proceed to apply it.
HAving given you the Reasons of the Doctrine, and the Demonstrations of its undoubted truth, I shall next proceed to apply it.
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And it may serve for Exhortation to all manner of sinners upon return, or not upon return to God;
And it may serve for Exhortation to all manner of Sinners upon return, or not upon return to God;
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O take heed of sin with impenitency and unbelief: If you die in your sins, it will lie upon your selves;
Oh take heed of since with impenitency and unbelief: If you die in your Sins, it will lie upon your selves;
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God will clear himself, that he removed blocks out of your way, and answered all your Objections.
God will clear himself, that he removed blocks out of your Way, and answered all your Objections.
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You say, you dare not come into God's sight, because you have been such vile sinners:
You say, you Dare not come into God's sighed, Because you have been such vile Sinners:
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But this is with Cain to go out of the presence of the Lord, Gen. 4. which was both his sin and judgment.
But this is with Cain to go out of the presence of the Lord, Gen. 4. which was both his since and judgement.
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It is at best sinful modesty for sinners to say so, or think so; but it is ordinarily rather the pride of their heart, than poverty of spirit.
It is At best sinful modesty for Sinners to say so, or think so; but it is ordinarily rather the pride of their heart, than poverty of Spirit.
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Despairing sinners are taught of the Devil to say and think their iniquity is greater then can, or that it may be forgiven. This is one of Satan's NONLATINALPHABET, his Sophistical reasonings;
Despairing Sinners Are taught of the devil to say and think their iniquity is greater then can, or that it may be forgiven. This is one of Satan's, his Sophistical reasonings;
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he would have had the sorrowful incestuous person to have been swallowed up of overmuch sorrow, v. 7. Satan prevails upon many troubled Consciences, to think every one doth but flatter them, that seeks to take them off from their despairing reasonings.
he would have had the sorrowful incestuous person to have been swallowed up of overmuch sorrow, v. 7. Satan prevails upon many troubled Consciences, to think every one does but flatter them, that seeks to take them off from their despairing reasonings.
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Some sinners are so critical in their coming to God, that God may say to them in this point,
some Sinners Are so critical in their coming to God, that God may say to them in this point,
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as he did to Ephraim and Judah in another, Hos. 6.4.
as he did to Ephraim and Judah in Another, Hos. 6.4.
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O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? Some would be humbled above God's measure,Oh Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? some would be humbled above God's measure,
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before they will come to him; and some under: Some would come to God with their sins, and some with hell in their souls:
before they will come to him; and Some under: some would come to God with their Sins, and Some with hell in their Souls:
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And thus who knows how many are damned by their own proud will, or wild humor.
And thus who knows how many Are damned by their own proud will, or wild humour.
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When a sinner is come to himself, and feels he is lost, and come out of himself, as to any succour there,
When a sinner is come to himself, and feels he is lost, and come out of himself, as to any succour there,
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now is the sinners time to come to God in Christ, or come unto God by Christ;
now is the Sinners time to come to God in christ, or come unto God by christ;
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and when he comes, God will fall on his neck, and kiss him, as the Father on his prodigal returning Son;
and when he comes, God will fallen on his neck, and kiss him, as the Father on his prodigal returning Son;
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he is sure of welcome, if he now return. It matters not out of what Countrey thou comest;
he is sure of welcome, if he now return. It matters not out of what Country thou Comest;
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how far distant thou hast been from God; though thou hast kept Swine as the Prodigal did; been the Devil's drudge;
how Far distant thou hast been from God; though thou hast kept Swine as the Prodigal did; been the Devil's drudge;
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been a drunkard, a swearer, a very vicious person;
been a drunkard, a swearer, a very vicious person;
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hast sinned such sins as the Devil himself sins not, yet hath tempted thee to sin,
hast sinned such Sins as the devil himself Sins not, yet hath tempted thee to since,
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and thy base nature joyned with him in the temptation; yet still I say, if thou returnest to God, he'll receive thee;
and thy base nature joined with him in the temptation; yet still I say, if thou returnest to God, he'll receive thee;
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yet remember his words to Israel, Psalm 95. To day if ye will hear his voice, harden not your heart: for as the Apostle to the Hebrews saith, he limiteth a certain day.
yet Remember his words to Israel, Psalm 95. To day if you will hear his voice, harden not your heart: for as the Apostle to the Hebrews Says, he limiteth a certain day.
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O quash not motions, no not this days motions to return to God; the Devil may discourage thee from them, but God will not.
O quash not motions, no not this days motions to return to God; the devil may discourage thee from them, but God will not.
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When the Shepherd found his lost sheep, he did not throw his hook at it; but laid it on his shoulder, and brought it home:
When the Shepherd found his lost sheep, he did not throw his hook At it; but laid it on his shoulder, and brought it home:
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when God meets with a returning sinner, he doth not speak in passion and wrath to him,
when God meets with a returning sinner, he does not speak in passion and wrath to him,
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as Ahab did to Elijah, Hast thou found me, O mine enemy? but as tenderly as Jesus did to Peter the first time he met him after he denied him.
as Ahab did to Elijah, Hast thou found me, Oh mine enemy? but as tenderly as jesus did to Peter the First time he met him After he denied him.
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And though a sinner have not legs of his own to return;
And though a sinner have not legs of his own to return;
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yet if there be a mind to it, as there was in the impotent man to go into the Pool, he shall go upon the legs of God's grace, as that impotent man did:
yet if there be a mind to it, as there was in the impotent man to go into the Pool, he shall go upon the legs of God's grace, as that impotent man did:
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God hath laid help on one that is mighty, even Jesus the great Shepherd of the sheep.
God hath laid help on one that is mighty, even jesus the great Shepherd of the sheep.
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He is come to seek and to save that which is lost. He is come to seek and to save that which is lost.
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O then let the gracious dealing of God with this Prodigal invite thee, who art yet at a distance ftom God, now to return:
O then let the gracious dealing of God with this Prodigal invite thee, who art yet At a distance ftom God, now to return:
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This is much in God's mouth; Turn ye, turn ye, why will ye die? Ez. 33.11. Yet return again unto me, saith the Lord.
This is much in God's Mouth; Turn you, turn you, why will you die? Ezra 33.11. Yet return again unto me, Says the Lord.
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Such mercy and pity as this should be a Loadstone to thy heart;
Such mercy and pity as this should be a Loadstone to thy heart;
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thy heart should be broken or melted, as that sinful womans was, in the thoughts of the possibility of being pardoned and accepted of God.
thy heart should be broken or melted, as that sinful woman's was, in the thoughts of the possibility of being pardoned and accepted of God.
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No sinning Angels sure had such mercy as this; O despise not such mercy, neglect not so free salvation.
No sinning Angels sure had such mercy as this; Oh despise not such mercy, neglect not so free salvation.
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But do you preach mercy to impenitent and hardened sinners? Answ. Yes, inviting mercy; Christ himself did so;
But do you preach mercy to impenitent and hardened Sinners? Answer Yes, inviting mercy; christ himself did so;
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he came not to call the righteous, but sinners to repentance: Indeed he calls them to mercy by the way of repentance;
he Come not to call the righteous, but Sinners to Repentance: Indeed he calls them to mercy by the Way of Repentance;
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Come unto me all ye that labour, and are heavy laden, and I will give you rest: Come unto me all you that labour, and Are heavy laden, and I will give you rest:
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the invitation is to the worst of sinners, sensible of sin as a burthen.
the invitation is to the worst of Sinners, sensible of since as a burden.
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It is true, there is no mercy for any sinner without repentance, and there is mercy for great sinners with it.
It is true, there is no mercy for any sinner without Repentance, and there is mercy for great Sinners with it.
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A sinner must come to himself before he come to God, as the Prodigal did before he came to his Father, v. 17.
A sinner must come to himself before he come to God, as the Prodigal did before he Come to his Father, v. 17.
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As for measures of conviction and humiliation, take heed of the Devil's trap and snare here:
As for measures of conviction and humiliation, take heed of the Devil's trap and snare Here:
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Now thou art off of the danger of presumption, he plays his game of despair;
Now thou art off of the danger of presumption, he plays his game of despair;
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but let this over-rule the Case, when it comes to be thine, That he hath the happiest measure of conviction and humiliation for sin, whose conviction and humiliation brings him out of himself to Christ.
but let this overrule the Case, when it comes to be thine, That he hath the Happiest measure of conviction and humiliation for since, whose conviction and humiliation brings him out of himself to christ.
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But sense of sin, and sorrow for sin there must be:
But sense of since, and sorrow for since there must be:
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If the Prodigal had not come to himself, when pinched with want, and thought his Father's house,
If the Prodigal had not come to himself, when pinched with want, and Thought his Father's house,
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and any service there, a better condition than the far Countrey; his Father had not had compassion on him.
and any service there, a better condition than the Far Country; his Father had not had compassion on him.
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If any sinner will still be what he is, and do not repent, that he may return, he hath nothing to do with those parts of God's Name, Merciful and gracious, forgiving iniquity, transgression, and sin;
If any sinner will still be what he is, and do not Repent, that he may return, he hath nothing to do with those parts of God's Name, Merciful and gracious, forgiving iniquity, Transgression, and since;
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but that close of God's Name, And will by no means clear the guilty.
but that close of God's Name, And will by no means clear the guilty.
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For what would sinners have of God? to be saved in their sins? It's not possible;
For what would Sinners have of God? to be saved in their Sins? It's not possible;
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God sent his Son Jesus to save his people from their sins, and to turn them from their iniquity, Acts 3.26.
God sent his Son jesus to save his people from their Sins, and to turn them from their iniquity, Acts 3.26.
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If God should save a sinner in his sins, this is mercy that would overthrow his truth and justice:
If God should save a sinner in his Sins, this is mercy that would overthrow his truth and Justice:
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God will stand to his word, and receive thee graciously if thou repentest and returnest; but withal he must stand to his word, and save thee in a Scripture way,
God will stand to his word, and receive thee graciously if thou Repentest and returnest; but withal he must stand to his word, and save thee in a Scripture Way,
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and in a way agreeable to all his Attributes, which is by the way of repentance and returning to him.
and in a Way agreeable to all his Attributes, which is by the Way of Repentance and returning to him.
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When sinners cannot rest in a state of sin, nor in a state of self-righteousness,
When Sinners cannot rest in a state of since, nor in a state of self-righteousness,
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but they see they must come to Christ for rest, he will bid these sinners welcome.
but they see they must come to christ for rest, he will bid these Sinners welcome.
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Quest. But is it in a convinced sinners power to return to God? The Scripture saith, The way of man is not in himself; Quest. But is it in a convinced Sinners power to return to God? The Scripture Says, The Way of man is not in himself;
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nor is it in man that walketh to direct his own steps.
nor is it in man that walks to Direct his own steps.
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I Answer, That though the act of a sinners returning be in God's power, and not his own;
I Answer, That though the act of a Sinners returning be in God's power, and not his own;
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as it's said of times and seasons, Acts 1. yet the sinner may seek it of God;
as it's said of times and seasons, Acts 1. yet the sinner may seek it of God;
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Turn thou me, O Lord, and I shall be turned, said Ephraim, Jer. 31.18.Turn thou me, Oh Lord, and I shall be turned, said Ephraim, Jer. 31.18.
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Though it be God's work, yet he works it in the way of means, which sinners may and must use.
Though it be God's work, yet he works it in the Way of means, which Sinners may and must use.
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And that a sinner does not return to God, it lies not so much in his Cannot, as in his Will not: They refuse to return.
And that a sinner does not return to God, it lies not so much in his Cannot, as in his Will not: They refuse to return.
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Object. I but God hears not sinners;Object. I but God hears not Sinners;
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to what purpose is it then for such to pray that God will turn them? Answ. It's true for sinners that do, and would live in sin, God regards not their prayers:
to what purpose is it then for such to pray that God will turn them? Answer It's true for Sinners that do, and would live in since, God regards not their Prayers:
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But if thou comest to God affected with thy sinful state, God will regard thy prayers, though thou art not yet in a state of grace:
But if thou Comest to God affected with thy sinful state, God will regard thy Prayers, though thou art not yet in a state of grace:
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It was Manasseh his case, and is indeed the case of most Converts:
It was Manasses his case, and is indeed the case of most Converts:
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There are some things in those that are not yet converted, that are in order to their Conversion.
There Are Some things in those that Are not yet converted, that Are in order to their Conversion.
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Thy sense of thy distance from God, and desire of a return, why this is a less grace that makes way for a greater.
Thy sense of thy distance from God, and desire of a return, why this is a less grace that makes Way for a greater.
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This in answer to that Objection.
This in answer to that Objection.
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O then, if the power of returning to God be in God's hand, sit not still, but seek it there.
Oh then, if the power of returning to God be in God's hand, fit not still, but seek it there.
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When all the Corn in Egypt was in Joseph 's Garners, should a poor Egyptian say, He had none, I have none, Joseph hath all at his disposing,
When all the Corn in Egypt was in Joseph is Garners, should a poor Egyptian say, He had none, I have none, Joseph hath all At his disposing,
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so that I may sit still and starve? No; but therefore I'le go where it is to be had.
so that I may fit still and starve? No; but Therefore I'll go where it is to be had.
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This is thy case who wouldst return to God, but hast not power; Resolve, I'le go to him that has.
This is thy case who Wouldst return to God, but hast not power; Resolve, I'll go to him that has.
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Object. I, but I am not certain that God will part with power of returning to me;Object. I, but I am not certain that God will part with power of returning to me;
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He hardens whom he will, Rom. 9.18. leaves to their hardness of heart, and so to their impotency and weakness.He hardens whom he will, Rom. 9.18. leaves to their hardness of heart, and so to their impotency and weakness.
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Answ. But this is one of the Devil's suggestions to poor sinners, who have but the thoughts of returning to God;Answer But this is one of the Devil's suggestions to poor Sinners, who have but the thoughts of returning to God;
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and so let such look on it.
and so let such look on it.
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Why will not you do in this case, as the Lepers did in theirs? If we sit still we die,
Why will not you do in this case, as the Lepers did in theirs? If we fit still we die,
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if we go in to the Syrians we shall but die, it may be they may save us alive: if we go in to the Syrians we shall but die, it may be they may save us alive:
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and dare not you venture your souls on God, as well as those Lepers their lives on the Syrians.
and Dare not you venture your Souls on God, as well as those Lepers their lives on the Syrians.
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Nineveh fell to prayer and fasting as well as they could, to prevent being destroyed, after sentence was pronounced upon them;Nineveh fell to prayer and fasting as well as they could, to prevent being destroyed, After sentence was pronounced upon them;
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And what was their encouragement? It may be, or who knoweth, or who can tell, And what was their encouragement? It may be, or who Knoweth, or who can tell,
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if the Lord will turn away from his fierce anger, that we perish not? if the Lord will turn away from his fierce anger, that we perish not?
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Now there is no sinner, that hath a mind to return to God, but he hath as much encouragement to beg grace of him to return.
Now there is no sinner, that hath a mind to return to God, but he hath as much encouragement to beg grace of him to return.
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Suppose there were but a possibility of thy returning to God in the use of God's means for it,
Suppose there were but a possibility of thy returning to God in the use of God's means for it,
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why this is a mercy that the Angels which sinned never had since they sinned; they have no possibility of making peace with God:
why this is a mercy that the Angels which sinned never had since they sinned; they have no possibility of making peace with God:
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I but thou hast more than a possibility; there is probability to encourage thee.
I but thou hast more than a possibility; there is probability to encourage thee.
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A sinner is in a probable way, whilst he seeks grace in the means of grace,
A sinner is in a probable Way, while he seeks grace in the means of grace,
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as the impotent man was of Cure, while he lay by the Pool, John 5. And above this,
as the impotent man was of Cure, while he lay by the Pool, John 5. And above this,
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though God be free in dealing forth his grace; and hath mercy on whom he will have mercy;
though God be free in dealing forth his grace; and hath mercy on whom he will have mercy;
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and is gracious to whom he will be gracious, Exod. 33.19. yet God hath left thee good assurance, if thou keep in the way of his instituted means for the conversion of sinners;
and is gracious to whom he will be gracious, Exod 33.19. yet God hath left thee good assurance, if thou keep in the Way of his instituted means for the conversion of Sinners;
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Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you, Mark 7.7. I said not to the seed of Jacob, seek ye me in vain, Isa. 49.19.Ask and you shall have, seek and you shall find, knock and it shall be opened unto you, Mark 7.7. I said not to the seed of Jacob, seek you me in vain, Isaiah 49.19.
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So that although the sense of thy lost condition, which is coming to thy self, as this Prodigal did;
So that although the sense of thy lost condition, which is coming to thy self, as this Prodigal did;
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and thy thoughts and mindfulness of thy return to God, like the Prodigal to his Father;
and thy thoughts and mindfulness of thy return to God, like the Prodigal to his Father;
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I say, though these be not thy return, yet they are in order to it; this is, as I said, less grace, to make way for greater.
I say, though these be not thy return, yet they Are in order to it; this is, as I said, less grace, to make Way for greater.
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They are those that like their distance from God in their state of sin, that are likely to perish in that state;
They Are those that like their distance from God in their state of since, that Are likely to perish in that state;
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This is the condemnation, that light is come into the world, and men love darkness rather than light, John 3.19.This is the condemnation, that Light is come into the world, and men love darkness rather than Light, John 3.19.
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But if God have given thee the will to return to him, he will give thee to do it;
But if God have given thee the will to return to him, he will give thee to do it;
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and in thy return thou wilt be graciously received, as the repenting, returning Prodigal was by his Father;
and in thy return thou wilt be graciously received, as the repenting, returning Prodigal was by his Father;
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for he was the representation of sinners in the case.
for he was the representation of Sinners in the case.
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Secondly, If God will graciously receive a repenting and returning sinner, then surely he will do so by a returning Saint:
Secondly, If God will graciously receive a repenting and returning sinner, then surely he will do so by a returning Saint:
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Saints are subject to relapses and backslidings; the promise of Cure supposes the Distemper: I will heal their backslidings: the like in Jer. 3.12. Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon thee;
Saints Are Subject to relapses and backslidings; the promise of Cure supposes the Distemper: I will heal their backslidings: the like in Jer. 3.12. Return thou backsliding Israel, Says the Lord, and I will not cause mine anger to fallen upon thee;
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for I am merciful saith the Lord, and will not keep anger for ever; only acknowledge thine iniquity, that thou hast scattered thy ways to strangers — for I am merciful Says the Lord, and will not keep anger for ever; only acknowledge thine iniquity, that thou hast scattered thy ways to Strangers —
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Nay, above this, relapsing Saints have not only a promise of a gracious reception upon their return;
Nay, above this, relapsing Saints have not only a promise of a gracious reception upon their return;
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but they have a promise, that they shall return to their vigour in grace; He went on frowardly in the way of his heart;
but they have a promise, that they shall return to their vigour in grace; He went on frowardly in the Way of his heart;
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I have seen his ways, and will heal him. Peter rose from his fall presently; at a look of Jesus he got up again. I have seen his ways, and will heal him. Peter rose from his fallen presently; At a look of jesus he god up again.
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And it is notable what tender care our Lord Jesus took so soon as he was risen, that Peter should be comforted in his sorrow for his fall,
And it is notable what tender care our Lord jesus took so soon as he was risen, that Peter should be comforted in his sorrow for his fallen,
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lest he should be swallowed up of overmuch sorrow, which is a design of Satans in the case, 2 Cor. 2.11.
lest he should be swallowed up of overmuch sorrow, which is a Design of Satan in the case, 2 Cor. 2.11.
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And therefore Christ dispatched an Angel to Peter, to acquaint him with his being risen again.
And Therefore christ dispatched an Angel to Peter, to acquaint him with his being risen again.
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And Jesus himself appeared to Peter first of all the Disciples, when he was risen from the dead.
And jesus himself appeared to Peter First of all the Disciples, when he was risen from the dead.
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But my Brethren, I beseech you consider this, That it is better to prevent a disease,
But my Brothers, I beseech you Consider this, That it is better to prevent a disease,
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than to be healed of it:
than to be healed of it:
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for the prevention of relapses prevents much pain and grief of Soul. O then let Christians be watchful to prevent distances between God and them;
for the prevention of relapses prevents much pain and grief of Soul. O then let Christians be watchful to prevent distances between God and them;
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and you that have made such, in leaving your first Love, and have receded from the kindness of your youth,
and you that have made such, in leaving your First Love, and have receded from the kindness of your youth,
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and have abated of your former humble and close walking with God, your former delight and power in prayer — O bethink your selves of coming to your selves,
and have abated of your former humble and close walking with God, your former delight and power in prayer — Oh bethink your selves of coming to your selves,
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and of your returning to God, in holy and humble converse with him.
and of your returning to God, in holy and humble converse with him.
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Till then your bones continue out of joint, as David 's were, and the pain in setting them is to come;
Till then your bones continue out of joint, as David is were, and the pain in setting them is to come;
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and though they be set, yet you may halt of them ever after, as Jacob did upon the blow the Angel gave him on his thigh;
and though they be Set, yet you may halt of them ever After, as Jacob did upon the blow the Angel gave him on his thigh;
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yet this is better than not to return to your former lively and active state in grace.
yet this is better than not to return to your former lively and active state in grace.
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O therefore, ye backsliding Christians, resolve as she did Hos. 2.7. I will go and return to my first husband, for then it was better with me than now:
Oh Therefore, you backsliding Christians, resolve as she did Hos. 2.7. I will go and return to my First husband, for then it was better with me than now:
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and your returning must be with melting hearts; They shall come with weeping, and with supplications will I lead them.
and your returning must be with melting hearts; They shall come with weeping, and with supplications will I led them.
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Backsliding Christians should grieve and trouble more at their parting with God, than Micah did, when his Idols were taken away;
Backsliding Christians should grieve and trouble more At their parting with God, than micah did, when his Idols were taken away;
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Ye have taken away my Gods, and what have I more? take heed of parting with God. You have taken away my God's, and what have I more? take heed of parting with God.
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And thus much for the general Scope and Doctrine of the Parable, viz. That God doth very graciously receive returning sinners.
And thus much for the general Scope and Doctrine of the Parable, viz. That God does very graciously receive returning Sinners.
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CHAP. V. Proceedeth to the two general Doctrines resulting from the first part of the Parable:
CHAP. V. Proceedeth to the two general Doctrines resulting from the First part of the Parable:
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particularly shewing, The natural and lusting desire that is in man to forsake God; and the Reasons hereof. particularly showing, The natural and lusting desire that is in man to forsake God; and the Reasons hereof.
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Verses the 12, 13, 14, 15, 16. Verses the 12, 13, 14, 15, 16.
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And the younger of them said to his father, Father, give me the portion of goods that falleth to me.
And the younger of them said to his father, Father, give me the portion of goods that falls to me.
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And he divided unto them his living.
And he divided unto them his living.
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And not many days after, the younger son gathered all together, and took his journey into a far Countrey,
And not many days After, the younger son gathered all together, and took his journey into a Far Country,
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and there wasted his substance with riotous living.
and there wasted his substance with riotous living.
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And when he had spent all, there arose a mighty famine in the land, and he began to be in want.
And when he had spent all, there arose a mighty famine in the land, and he began to be in want.
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And he went and joyned himself to a citizen of that countrey, and he sent him into his fields to feed swine.
And he went and joined himself to a citizen of that country, and he sent him into his fields to feed Swine.
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And he would fain have filled his belly with the husks that the swine did eat:
And he would fain have filled his belly with the husks that the Swine did eat:
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and no man gave unto him. I Have done with the general Scope and Doctrine of this quick and lively Parable,
and no man gave unto him. I Have done with the general Scope and Doctrine of this quick and lively Parable,
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as Luther calls those of this Chapter:
as Luther calls those of this Chapter:
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I now come to speak particularly of the three Persons which act their distinct parts in this Parable, the Father and his two Sons.
I now come to speak particularly of the three Persons which act their distinct parts in this Parable, the Father and his two Sons.
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And our Saviour first holds forth to our view and consideration, the younger Son, a Prodigal;
And our Saviour First holds forth to our view and consideration, the younger Son, a Prodigal;
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and the Picture of every natural man. And first, we have his proud and peremptory Request, or rather Demand, of his Father;
and the Picture of every natural man. And First, we have his proud and peremptory Request, or rather Demand, of his Father;
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Father, give me the portion of goods that falleth to me: Father, give me the portion of goods that falls to me:
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He would have his Father make his Will, and be his own Executor in his life; yea presently.
He would have his Father make his Will, and be his own Executor in his life; yea presently.
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There are two things observable in this youngster. 1. He would have his Portion in his own hand,
There Are two things observable in this youngster. 1. He would have his Portion in his own hand,
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and be at his own finding; he would cast off his Father, and be independent: A strange thing!
and be At his own finding; he would cast off his Father, and be independent: A strange thing!
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Fathers sometimes cast off their Sons;
Father's sometime cast off their Sons;
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but here the Son casts off the Father, and will give no account of any thing he has or does:
but Here the Son Cast off the Father, and will give no account of any thing he has or does:
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He gets his Portion into his own hand, and then goes into a far Countrey, v. 12. and part of the 13th. 2. This proud and heady Course of his was the cause of all his ensuing woes and misery:
He gets his Portion into his own hand, and then Goes into a Far Country, v. 12. and part of the 13th. 2. This proud and heady Course of his was the cause of all his ensuing woes and misery:
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For hereupon followed, 1. His Luxury, v. 13. And there wasted his substance with riotous living.
For hereupon followed, 1. His Luxury, v. 13. And there wasted his substance with riotous living.
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2. His Calamity followed his Luxury at the heels, v. 14. And when he had spent all, there arose a mighty famine in the land,
2. His Calamity followed his Luxury At the heels, v. 14. And when he had spent all, there arose a mighty famine in the land,
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and he began to be in want. He satisfied his lusts, until he had nothing left to satisfie Nature.and he began to be in want. He satisfied his Lustiest, until he had nothing left to satisfy Nature.
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And these two literal things in the Parable yield us these two spiritual Points of Doctrine, intended by him who spake the Parable.
And these two literal things in the Parable yield us these two spiritual Points of Doctrine, intended by him who spoke the Parable.
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That every man by nature hath a lusting desire to leave God, and live at his own hand; That every man by nature hath a lusting desire to leave God, and live At his own hand;
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he would stand on his own legs and bottom, and be at his own dispose: Thus it is with every man by Nature. he would stand on his own legs and bottom, and be At his own dispose: Thus it is with every man by Nature.
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This leaving of God, and walking after their own lusts, is the reason of mens sad estate both for sin and sorrow. This leaving of God, and walking After their own Lustiest, is the reason of men's sad estate both for since and sorrow.
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1. That every man by nature hath a lusting desire to leave God, and live at his own hand,
1. That every man by nature hath a lusting desire to leave God, and live At his own hand,
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and be at his own dispose: Thus it is with us all by nature; for this Prodigal Son is the picture of every natural man;
and be At his own dispose: Thus it is with us all by nature; for this Prodigal Son is the picture of every natural man;
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and this is naturally mans proper inclination and tendency. Here man lost his state of innocency, he waved God and his innocency together;
and this is naturally men proper inclination and tendency. Here man lost his state of innocency, he waved God and his innocency together;
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and which, 'tis possible, he kept but a few hours; I cannot say days, as some do.
and which, it's possible, he kept but a few hours; I cannot say days, as Some doe.
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And this lust of his to leave God, and provide better for himself, as he thought,
And this lust of his to leave God, and provide better for himself, as he Thought,
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than did God, broke forth at a short temptation; Satan soon got his ear and heart to this cursed way, to cast off God,
than did God, broke forth At a short temptation; Satan soon god his ear and heart to this cursed Way, to cast off God,
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and to be as God himself; he sought to be an independent being; in plain terms, to be no more a Creature;
and to be as God himself; he sought to be an independent being; in plain terms, to be no more a Creature;
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— Ye shall be as Gods: He took off his heart from God, to be a God himself. — You shall be as God's: He took off his heart from God, to be a God himself.
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And man left God at first on a double account or reason.
And man left God At First on a double account or reason.
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1. Upon a dislike of his estate, though a large and lovely one, a goodly heritage, as David said of his.
1. Upon a dislike of his estate, though a large and lovely one, a goodly heritage, as David said of his.
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He had hard thoughts of God, because he had put a restraint upon him from eating of the Tree of Knowledge of Good and Evil;
He had hard thoughts of God, Because he had put a restraint upon him from eating of the Tree of Knowledge of Good and Evil;
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he received a conceit that God kept him too much under, the Devil's own sin, who in dislike left his first estate, Jude 6. out of an aspiring mind to a higher estate than an Angels. he received a conceit that God kept him too much under, the Devil's own since, who in dislike left his First estate, U^de 6. out of an aspiring mind to a higher estate than an Angels.
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So that man's first conception of sin lay in high thoughts of himself, and hard thoughts of God;
So that Man's First conception of since lay in high thoughts of himself, and hard thoughts of God;
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and the nature of man hath taken the infection, and is apt to have high conceits of self,
and the nature of man hath taken the infection, and is apt to have high conceits of self,
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and hard conceits of God, as that King had 2 Kings 6.33.
and hard conceits of God, as that King had 2 Kings 6.33.
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This evil is of the Lord, what should I wait for the Lord any longer? And that Servant of his Lord, who intrusted him but with one talent, I knew thou wast a hard Man. This evil is of the Lord, what should I wait for the Lord any longer? And that Servant of his Lord, who Entrusted him but with one talon, I knew thou wast a hard Man.
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2. Man at first left God upon point of fear; he puts God into an ill shape, and then durst not come near him.
2. Man At First left God upon point of Fear; he puts God into an ill shape, and then durst not come near him.
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Adam hid himself from the presence of the Lord; Adam hid himself from the presence of the Lord;
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and when he was asked why, I heard thy voice, says he, and was afraid. So that you plainly see how man cast off God betimes;
and when he was asked why, I herd thy voice, Says he, and was afraid. So that you plainly see how man cast off God betimes;
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gets himself, as he thought, from under God's government, and will have his own way: And this grievous distemper infects the whole blood;
gets himself, as he Thought, from under God's government, and will have his own Way: And this grievous distemper infects the Whole blood;
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it is an hereditary and epidemical dyscrasy and disease of mankind; it is even in the godly themselves, so far as grace does not overpower it.
it is an hereditary and epidemical dyscrasy and disease of mankind; it is even in the godly themselves, so Far as grace does not overpower it.
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Pharaoh was an eminent instance in the case, Exod. 5.2. Who is the Lord that I should obey him? High language that layeth God low:Pharaoh was an eminent instance in the case, Exod 5.2. Who is the Lord that I should obey him? High language that Layeth God low:
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as Nabal said of David in a despising way, Who is David? and who is the son of Jesse? so said Pharaoh of God, Who is the Lord, that I — The like language we read of, Job 21.14. They say unto God depart from us, for we desire not the knowledge of thy ways:
as Nabal said of David in a despising Way, Who is David? and who is the son of Jesse? so said Pharaoh of God, Who is the Lord, that I — The like language we read of, Job 21.14. They say unto God depart from us, for we desire not the knowledge of thy ways:
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and this is the voice of every natural man's heart, though it break not out at his lips;
and this is the voice of every natural Man's heart, though it break not out At his lips;
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The fool hath said in his heart there is no God; so he would have it. The fool hath said in his heart there is no God; so he would have it.
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It is God's restraining grace that keeps the world of natural men from this Atheism; as he said to Abimelech, I withheld thee from sinning against me.
It is God's restraining grace that keeps the world of natural men from this Atheism; as he said to Abimelech, I withheld thee from sinning against me.
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Restraining grace is an awe that God keeps upon mens Consciences, which makes them forbear some sins, though they do not hate the sins.
Restraining grace is an awe that God keeps upon men's Consciences, which makes them forbear Some Sins, though they do not hate the Sins.
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Judea had an adulterous heart, though God hedg'd up her way with thorns.Judea had an adulterous heart, though God hedged up her Way with thorns.
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Man would be at liberty from God and his Will, to follow and fulfill his own;
Man would be At liberty from God and his Will, to follow and fulfil his own;
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Man is born like a wild Asses Colt; Man is born like a wild Asses Colt;
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vain man is so, saith Zophar. He hath a principium laesum, a devillish principle in his nature;
vain man is so, Says Zophar. He hath a principium laesum, a devilish principle in his nature;
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an impulse to range about the earth, as Satan said of himself;
an impulse to range about the earth, as Satan said of himself;
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his lust would know no bounds, and so indeed he would be a God to himself. his lust would know no bounds, and so indeed he would be a God to himself.
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Moses was instead of God to Aaron, Exod. 4.16. but that was to discover the mind of God to him;Moses was instead of God to Aaron, Exod 4.16. but that was to discover the mind of God to him;
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for Aaron had not that familiarity and intimacy with God as Moses had; The Lord spake to Moses face to face, as a man speaketh to his friend;
for Aaron had not that familiarity and intimacy with God as Moses had; The Lord spoke to Moses face to face, as a man speaks to his friend;
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that is, most familiarly, as he did to none of the Prophets after. But natural men would be as Gods to themselves;
that is, most familiarly, as he did to none of the prophets After. But natural men would be as God's to themselves;
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Our lips are our own, who is Lord over us. Our lips Are our own, who is Lord over us.
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My Brethren, whilst we seek to please our selves, and to be self-depending, what is this less then to seek to be as Gods? this was it that man sought for at the beginning;
My Brothers, while we seek to please our selves, and to be self-depending, what is this less then to seek to be as God's? this was it that man sought for At the beginning;
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God knows ye shall be as Gods, saith the Serpent when he tempted Eve, and she soon nibbled at this bait. God knows you shall be as God's, Says the Serpent when he tempted Eve, and she soon nibbled At this bait.
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When men are and will be their own motives and ends, they are as Gods unto themselves.
When men Are and will be their own motives and ends, they Are as God's unto themselves.
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Carnal men make many Gods, they set up Idols in their hearts; and as they make Gods to themselves, so they make themselves their chief God: Carnal men make many God's, they Set up Idols in their hearts; and as they make God's to themselves, so they make themselves their chief God:
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as it was said of Antiochus Epiphanes, the notorious Grecian Monarch, called by Divines a Type of Antichrist,
as it was said of Antiochus Epiphanes, the notorious Grecian Monarch, called by Divines a Type of Antichrist,
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and by a famous Historian Epimanes, a mad man;
and by a famous Historian Epimanes, a mad man;
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of him it is said in the Prophet Daniel, That he would exalt himself, and magnifie himself above every God.
of him it is said in the Prophet daniel, That he would exalt himself, and magnify himself above every God.
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Indeed men cannot but own themselves Creatures, in asking and receiving, as the Prodigal here, Father give me my portion:
Indeed men cannot but own themselves Creatures, in asking and receiving, as the Prodigal Here, Father give me my portion:
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but then they are, or would be Gods in using what they receive;
but then they Are, or would be God's in using what they receive;
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for let them receive wealth, or beauty, or strength, or honor, or parts, they consume them upon their lusts.
for let them receive wealth, or beauty, or strength, or honour, or parts, they consume them upon their Lustiest.
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And this way a man makes a God of himself, his own humour and lust is his end in all. And this Way a man makes a God of himself, his own humour and lust is his end in all.
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Nay, and in some respects men would be as Gods in receiving; for they would have to the uttermost of their minds and phansies.
Nay, and in Some respects men would be as God's in receiving; for they would have to the uttermost of their minds and fancies.
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Our first Parents would have had more than God gave them, though he gave them all this lower world,
Our First Parents would have had more than God gave them, though he gave them all this lower world,
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and much of the world above too;
and much of the world above too;
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his own image and likeness, and near communion with himself, and power to have kept this blessed state;
his own image and likeness, and near communion with himself, and power to have kept this blessed state;
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yet they thought not this enough, it sufficed them not, but they would be as Gods.
yet they Thought not this enough, it sufficed them not, but they would be as God's
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And still men would live, and do live, as without God in the world, as the Apostle saith.
And still men would live, and do live, as without God in the world, as the Apostle Says.
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And this is one Reason, and a chief one, why natural men refuse grace, because grace layeth man low, and raises God high:
And this is one Reason, and a chief one, why natural men refuse grace, Because grace Layeth man low, and raises God high:
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grace casts man out of himself, and prompts him to self-denial, which he cannot bear: That young, rich, great man, could not part with self for Christ. The Reasons of the Doctrine.
grace Cast man out of himself, and prompts him to self-denial, which he cannot bear: That young, rich, great man, could not part with self for christ. The Reasons of the Doctrine.
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The first is from man's instability and mutableness; he is, as Jacob said of Reuben, unstable as water:
The First is from Man's instability and mutableness; he is, as Jacob said of Reuben, unstable as water:
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Man is a Creature given to change;
Man is a Creature given to change;
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why gaddest thou about so much to change thy way? man would change every thing. why gaddest thou about so much to change thy Way? man would change every thing.
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That King, that came after the ten in Daniel, changed times and laws. The Lord complained of the Jews, that they had changed the Ordinance, and had changed his Judgments. Yea, they changed their God: That King, that Come After the ten in daniel, changed times and laws. The Lord complained of the jews, that they had changed the Ordinance, and had changed his Judgments. Yea, they changed their God:
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Hath a Nation changed their Gods? but my people have changed their glory. Hath a nation changed their God's? but my people have changed their glory.
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Man by nature is a Novatian, as the Philosopher said, Est natura hominum novitatis avida, man is for some new thing: Man by nature is a Novatian, as the Philosopher said, Est Nature hominum novitatis avida, man is for Some new thing:
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He has an itch this way, as it's said of the Athenians, that they spent their time in nothing,
He has an itch this Way, as it's said of the Athenians, that they spent their time in nothing,
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but either to tell or to hear some new thing: And of Israel it is said, they chose new Gods.
but either to tell or to hear Some new thing: And of Israel it is said, they chosen new God's
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Man naturally loves change of states and conditions, as feaverish palates do change of beer, and it may be none will please.
Man naturally loves change of states and conditions, as feverish palates do change of beer, and it may be none will please.
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This Prodigal liked not to live with his Father, nor near home; he must go into a far Countrey.
This Prodigal liked not to live with his Father, nor near home; he must go into a Far Country.
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It may in some sort be said of every natural mans heart, as of Nebuchadnezzars, a beasts heart was given unto him.
It may in Some sort be said of every natural men heart, as of Nebuchadnezar's, a beasts heart was given unto him.
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Man would have change of pasture, as some beasts will not stay where they are put,
Man would have change of pasture, as Some beasts will not stay where they Are put,
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but break and leap Hedges to get into new grounds.
but break and leap Hedges to get into new grounds.
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Not only many of the Angels left their first estate, but all men in the first man left theirs; Man still wants something.
Not only many of the Angels left their First estate, but all men in the First man left theirs; Man still Wants something.
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Amnon, though a King's Son, yet was as if he wanted all, while he wanted his Lust of Tamar. Amnon, though a King's Son, yet was as if he wanted all, while he wanted his Lust of Tamar.
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And Haman, when he had the greatest favour, honour, and estate of a Subject, yet he wanted Mordecai 's knee.
And Haman, when he had the greatest favour, honour, and estate of a Subject, yet he wanted Mordecai is knee.
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Man is very much a dissatisfied and discontented Creature, till grace comes, and much grace: It was much grace that brought St. Paul to so contented a mind.
Man is very much a dissatisfied and discontented Creature, till grace comes, and much grace: It was much grace that brought Saint Paul to so contented a mind.
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And this is one Reason why naturally man would be loose from God, and left to himself,
And this is one Reason why naturally man would be lose from God, and left to himself,
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because he is so uncertain and unstable a Creature.
Because he is so uncertain and unstable a Creature.
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A second Reason of the Doctrine is from the ignorance that is in all natural men;
A second Reason of the Doctrine is from the ignorance that is in all natural men;
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this makes them to leave God, and live on self. First, a natural man's ignorance of himself;
this makes them to leave God, and live on self. First, a natural Man's ignorance of himself;
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he knows not, or considers not, what it is to be a Creature, so weak a Creature as himself is;
he knows not, or considers not, what it is to be a Creature, so weak a Creature as himself is;
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for if he did, he would not trust so much, as its plain he doth, to his own strength;
for if he did, he would not trust so much, as its plain he does, to his own strength;
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strength of parts, or strength of purposes, or strength of phansie:
strength of parts, or strength of Purposes, or strength of fancy:
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vain man would be wise, i. e. in his own thoughts, in contriving his own happiness, though man be born like a wild Asses colt, but little differing from a bruit;
vain man would be wise, i. e. in his own thoughts, in contriving his own happiness, though man be born like a wild Asses colt, but little differing from a bruit;
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he is like the beast, — like the beasts that perish.
he is like the beast, — like the beasts that perish.
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How could the hop stand without the pole, or the vine without the wall? And yet man thinks he could live without God, and in a sort does. How could the hop stand without the pole, or the vine without the wall? And yet man thinks he could live without God, and in a sort does.
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If holy men think themselves, at least sometimes, not to have the understanding of a man, as Hagur, Prov. 30.2. but foolish and ignorant as a beast, as Asaph, Psal. 73.22. What is the natural man's wisdom? the Apostle saith, Their wisdom makes them fools; If holy men think themselves, At least sometime, not to have the understanding of a man, as Hagar, Curae 30.2. but foolish and ignorant as a beast, as Asaph, Psalm 73.22. What is the natural Man's Wisdom? the Apostle Says, Their Wisdom makes them Fools;
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professing themselves to be wise, they became fools. professing themselves to be wise, they became Fools.
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The wisest of meer natural men, and the learnedst, know not enough what it is to be Creatures,
The Wisest of mere natural men, and the Learnedest, know not enough what it is to be Creatures,
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and through this ignorance would be as Gods.
and through this ignorance would be as God's
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For what is it to be a Creature? not to be of our selves, or to our selves, not to be our own;
For what is it to be a Creature? not to be of our selves, or to our selves, not to be our own;
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Ye are not your own, saith St. Paul to the Corinthians; and so whatever ye do, do all to the glory of God. You Are not your own, Says Saint Paul to the Corinthians; and so whatever you do, do all to the glory of God.
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And therefore when men would live of themselves, and to themselves, they would live above the capacity of Creatures.
And Therefore when men would live of themselves, and to themselves, they would live above the capacity of Creatures.
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Some great men, through this ignorance of themselves, have aspired to be Gods over other men:
some great men, through this ignorance of themselves, have aspired to be God's over other men:
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So did the Prince of Tyrus, Thou hast said I am a God, I sit in the seat of God:
So did the Prince of Tyre, Thou hast said I am a God, I fit in the seat of God:
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And Herod was well pleased when the people cried him up for a God. And Alexander the Great could scarce be content to be a man;
And Herod was well pleased when the people cried him up for a God. And Alexander the Great could scarce be content to be a man;
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and every man that hath not grace enough to make him the more humble and modest (for as grace is given to the humble,
and every man that hath not grace enough to make him the more humble and modest (for as grace is given to the humble,
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so grace maketh humble) every man would be as God to himself; he would please himself, and live to himself;
so grace makes humble) every man would be as God to himself; he would please himself, and live to himself;
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he would be his own rule, and his own end, and serve his own turn on God as well as men.
he would be his own Rule, and his own end, and serve his own turn on God as well as men.
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Now, I say, this is because men naturally are ignorant of what it is to be a Creature;
Now, I say, this is Because men naturally Are ignorant of what it is to be a Creature;
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what it is to be of another, and for another; even of God, and for God;
what it is to be of Another, and for Another; even of God, and for God;
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of him, and through him, and to him are all things. The Lord hath made all things for himself. of him, and through him, and to him Are all things. The Lord hath made all things for himself.
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The wheel spins not for it self, but for him that made it, and him that bought it:
The wheel spins not for it self, but for him that made it, and him that bought it:
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and so the Ax cuts not for it self.
and so the Ax cuts not for it self.
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By living of, or to our selves, we do, as far as we can, overthrow our being Creatures:
By living of, or to our selves, we do, as Far as we can, overthrow our being Creatures:
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and men consider not the evil of offering to sit in the seat of God.
and men Consider not the evil of offering to fit in the seat of God.
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Suppose other Creatures should be to themselves, should be proud towards us, as we are prone to be towards God,
Suppose other Creatures should be to themselves, should be proud towards us, as we Are prove to be towards God,
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and should refuse to do our service and work, as we too often do by God, we would think it a strange ataxie, and the course of nature to be quite inverted;
and should refuse to do our service and work, as we too often do by God, we would think it a strange ataxy, and the course of nature to be quite inverted;
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we should say as Ptolomy of the great and unexpected Eclipse at Christ's death, Deus naturae patitur; the God of Nature suffereth;
we should say as Ptolemy of the great and unexpected Eclipse At Christ's death, Deus naturae patitur; the God of Nature suffers;
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this is the spirit of a man towards God, wherever there is not grace, and so much grace to teach us better.
this is the Spirit of a man towards God, wherever there is not grace, and so much grace to teach us better.
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Though he made us, yet we have an itch to be our own, to serve our own turn, and not his;
Though he made us, yet we have an itch to be our own, to serve our own turn, and not his;
cs pns31 vvd pno12, av pns12 vhb dt n1 pc-acp vbi po12 d, pc-acp vvi po12 d n1, cc xx po31;
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and in doing so, we seek so much as in us lyeth, to alter our selves from the condition of Creatures.
and in doing so, we seek so much as in us lies, to altar our selves from the condition of Creatures.
cc p-acp vdg av, pns12 vvb av av-d c-acp p-acp pno12 vvz, pc-acp vvi po12 n2 p-acp dt n1 pp-f n2.
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Secondly, Our ignorance of God makes us to turn our back upon him;
Secondly, Our ignorance of God makes us to turn our back upon him;
ord, po12 n1 pp-f np1 vvz pno12 pc-acp vvi po12 n1 p-acp pno31;
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men see not a sufficiency of good in God, and so they look for it elsewhere.
men see not a sufficiency of good in God, and so they look for it elsewhere.
n2 vvb xx dt n1 pp-f j p-acp np1, cc av pns32 vvb p-acp pn31 av.
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God is an unknown God to the most of men;
God is an unknown God to the most of men;
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and though they profess him, yet that may be written on their Profession, which was upon the Altar that St. Paul saw at Athens, To the unknown God:
and though they profess him, yet that may be written on their Profession, which was upon the Altar that Saint Paul saw At Athens, To the unknown God:
cc cs pns32 vvb pno31, av cst vmb vbi vvn p-acp po32 n1, r-crq vbds p-acp dt n1 cst n1 np1 vvd p-acp np1, p-acp dt j np1:
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Many men phansie God to be like themselves. Through deceit they refuse to know me, saith the Lord, Isa. 9.6. and every man is brutish in his knowledge, Jer. 10.14. Many men fancy God to be like themselves. Through deceit they refuse to know me, Says the Lord, Isaiah 9.6. and every man is brutish in his knowledge, Jer. 10.14.
d n2 n1 np1 pc-acp vbi j px32. p-acp n1 pns32 vvb pc-acp vvi pno11, vvz dt n1, np1 crd. cc d n1 vbz j p-acp po31 n1, np1 crd.
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What is the reason that the Saints depend on God, and dare not scatter their trust to Creatures? because they know him, and have acquaintance with him;
What is the reason that the Saints depend on God, and Dare not scatter their trust to Creatures? Because they know him, and have acquaintance with him;
q-crq vbz dt n1 cst dt n2 vvb p-acp np1, cc vvb xx vvi po32 n1 p-acp n2? c-acp pns32 vvb pno31, cc vhb n1 p-acp pno31;
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They that know thy Name will put their trust in thee: God gives them a heart to know him: They that know thy Name will put their trust in thee: God gives them a heart to know him:
pns32 cst vvb po21 n1 vmb vvi po32 n1 p-acp pno21: np1 vvz pno32 dt n1 pc-acp vvi pno31:
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and this was the reason why Pharaoh would be his own Lord, I know not the Lord, Exod. 5.7.
and this was the reason why Pharaoh would be his own Lord, I know not the Lord, Exod 5.7.
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Because men know not the Lord so, as to know that their happiness is bound up in him,
Because men know not the Lord so, as to know that their happiness is bound up in him,
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as Judah said, that his fathers life was in the lads life, Gen. 44.30. Therefore men leave God, and rely on themselves, or some other Creature;
as Judah said, that his Father's life was in the lads life, Gen. 44.30. Therefore men leave God, and rely on themselves, or Some other Creature;
c-acp np1 vvd, cst po31 ng1 n1 vbds p-acp dt n2 n1, np1 crd. av n2 vvb np1, cc vvi p-acp px32, cc d j-jn n1;
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She did not know that I gave her corn, and wine, and oyl, and multiplyed her silver and gold, wherewith they made Baal; She did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, wherewith they made Baal;
pns31 vdd xx vvi cst pns11 vvd po31 n1, cc n1, cc n1, cc vvd po31 n1 cc n1, c-crq pns32 vvd np1;
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so these last words are in the Margin, Hos. 2.8. There is a natural instinct in all men to desire to be happy, but where this Golden vein lyes, every man by nature is to seek;
so these last words Are in the Margin, Hos. 2.8. There is a natural instinct in all men to desire to be happy, but where this Golden vein lies, every man by nature is to seek;
av d ord n2 vbr p-acp dt n1, np1 crd. pc-acp vbz dt j n1 p-acp d n2 pc-acp vvi pc-acp vbi j, cc-acp c-crq d j n1 vvz, d n1 p-acp n1 vbz pc-acp vvi;
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men are scepticks or seekers indeed in this; but miss as much, or more than they that make experiment of the Philosophers Stone.
men Are sceptics or seekers indeed in this; but miss as much, or more than they that make experiment of the Philosophers Stone.
n2 vbr n2-jn cc n2 av p-acp d; cc-acp vvb c-acp av-d, cc av-dc cs pns32 cst vvb n1 pp-f dt ng1 n1.
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The wisest men of this world have abounded in their conjectures of it;
The Wisest men of this world have abounded in their Conjectures of it;
dt js n2 pp-f d n1 vhb vvn p-acp po32 n2 pp-f pn31;
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there have been fourscore, some say a hundred, of distinct opinions in the case, viz. wherein true happiness lieth, and all have been mistaken:
there have been fourscore, Some say a hundred, of distinct opinions in the case, viz. wherein true happiness lies, and all have been mistaken:
pc-acp vhi vbn crd, d vvb dt crd, pp-f j n2 p-acp dt n1, n1 c-crq j n1 vvz, cc d vhb vbn vvn:
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For it is to be observed, they have all seated the Summum bonum, man's chief good, in the Creatures, and not in God.
For it is to be observed, they have all seated the Summum bonum, Man's chief good, in the Creatures, and not in God.
c-acp pn31 vbz pc-acp vbi vvn, pns32 vhb d vvn dt fw-la fw-la, ng1 j-jn j, p-acp dt n2, cc xx p-acp np1.
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But grace teacheth us to find it in God, and in God alone, in the enjoyment of God himself;
But grace Teaches us to find it in God, and in God alone, in the enjoyment of God himself;
p-acp n1 vvz pno12 pc-acp vvi pn31 p-acp np1, cc p-acp np1 av-j, p-acp dt n1 pp-f np1 px31;
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Whom have I in Heaven but thee? and there is none on earth that I desire besides thee. Whom have I in Heaven but thee? and there is none on earth that I desire beside thee.
r-crq vhb pns11 p-acp n1 p-acp pno21? cc pc-acp vbz pix p-acp n1 cst pns11 vvb p-acp pno21.
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Solomon, who might better be called Nature's Secretary than Aristotle, ransack'd the whole Creation, all things under the Sun for it, but found it not;Solomon, who might better be called Nature's Secretary than Aristotle, ransacked the Whole Creation, all things under the Sun for it, but found it not;
np1, r-crq vmd av-jc vbi vvn ng1 n1 cs np1, vvd dt j-jn n1, d n2 p-acp dt n1 p-acp pn31, cc-acp vvd pn31 xx;
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only vanity and vexation of spirit instead of it.
only vanity and vexation of Spirit instead of it.
av-j n1 cc n1 pp-f n1 av pp-f pn31.
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Every Creature answered Solomon, when he sought felicity in them, as the Depths and the Sea answer men who seek wisdom in them, It is not in me, nor it is not in me. Men set up false marks,
Every Creature answered Solomon, when he sought felicity in them, as the Depths and the Sea answer men who seek Wisdom in them, It is not in me, nor it is not in me. Men Set up false marks,
d n1 vvd np1, c-crq pns31 vvd n1 p-acp pno32, c-acp dt n2 cc dt n1 vvb n2 r-crq vvb n1 p-acp pno32, pn31 vbz xx p-acp pno11, ccx pn31 vbz xx p-acp pno11. n2 vvn a-acp j n2,
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when they aim at contentation and satisfaction in any creature excellency;
when they aim At contentation and satisfaction in any creature excellency;
c-crq pns32 vvb p-acp n1 cc n1 p-acp d n1 n1;
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so that if they do hit the mark they aim at, they hit a false mark.
so that if they do hit the mark they aim At, they hit a false mark.
av cst cs pns32 vdb vvi dt n1 pns32 vvb p-acp, pns32 vvd dt j n1.
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Suppose a man aim to be happy in riches, or honour, or pleasures, or moral vertues,
Suppose a man aim to be happy in riches, or honour, or pleasures, or moral Virtues,
vvb dt n1 vvb pc-acp vbi j p-acp n2, cc n1, cc n2, cc j n2,
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or parts, or humane learning, and suppose he hit the mark he aims at for happiness;
or parts, or humane learning, and suppose he hit the mark he aims At for happiness;
cc n2, cc j n1, cc vvb pns31 vvd dt n1 pns31 vvz p-acp p-acp n1;
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why he hits a false mark, and so is as far from true happiness as before he took his aim.
why he hits a false mark, and so is as Far from true happiness as before he took his aim.
c-crq pns31 vvz dt j n1, cc av vbz a-acp av-j p-acp j n1 c-acp c-acp pns31 vvd po31 n1.
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The enjoyment of all these, laid to the enjoyment of God himself, are but as Esau 's Pottage to the Blessing or Birthright;
The enjoyment of all these, laid to the enjoyment of God himself, Are but as Esau is Pottage to the Blessing or Birthright;
dt n1 pp-f d d, vvn p-acp dt n1 pp-f np1 px31, vbr p-acp c-acp np1 vbz n1 p-acp dt n1 cc n1;
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Men lay out their strength for that which satisfieth not, and their money for that which is not bread, who hunt for happiness in the Creature:Men lay out their strength for that which Satisfieth not, and their money for that which is not bred, who hunt for happiness in the Creature:
n2 vvb av po32 n1 p-acp d r-crq vvz xx, cc po32 n1 p-acp d r-crq vbz xx n1, r-crq vvb p-acp n1 p-acp dt n1:
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They are like a man sick of a Fever, O if he had but drink, how well should he be!
They Are like a man sick of a Fever, Oh if he had but drink, how well should he be!
pns32 vbr av-j dt n1 j pp-f dt n1, uh cs pns31 vhd p-acp n1, c-crq av vmd pns31 vbi!
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but this is the cry of his Distemper;
but this is the cry of his Distemper;
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for give him drink to his mind, and it does but feed his Disease, not satisfie Nature, but disturb it more.
for give him drink to his mind, and it does but feed his Disease, not satisfy Nature, but disturb it more.
p-acp vvb pno31 vvi p-acp po31 n1, cc pn31 vdz p-acp vvi po31 n1, xx vvi n1, cc-acp vvb pn31 av-dc.
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It's considerable what the Lord saith in this case, Let not the wise man glory in his wisdom, nor the mighty man glory in his might;
It's considerable what the Lord Says in this case, Let not the wise man glory in his Wisdom, nor the mighty man glory in his might;
pn31|vbz j r-crq dt n1 vvz p-acp d n1, vvb xx dt j n1 n1 p-acp po31 n1, cc dt j n1 n1 p-acp po31 n1;
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let not the rich man glory in his riches:
let not the rich man glory in his riches:
vvb xx dt j n1 n1 p-acp po31 n2:
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but let him that glorieth, glory in this, that he understandeth and knoweth me, &c. Acquaintance with God is more to a man's peace and composure of mind than all the former;but let him that Glorieth, glory in this, that he understands and Knoweth me, etc. Acquaintance with God is more to a Man's peace and composure of mind than all the former;
cc-acp vvb pno31 cst vvz, n1 p-acp d, cst pns31 vvz cc vvz pno11, av n1 p-acp np1 vbz av-dc p-acp dt ng1 n1 cc n1 pp-f n1 cs d dt j;
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Acquaint now thy self with him, and be at peace: thereby good shall come unto thee. Acquaint now thy self with him, and be At peace: thereby good shall come unto thee.
vvb av po21 n1 p-acp pno31, cc vbb p-acp n1: av j vmb vvi p-acp pno21.
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It is true, we may seek comfort in the Creature, and find it; yet it's imperfect comfort; it's comfort but in part:
It is true, we may seek Comfort in the Creature, and find it; yet it's imperfect Comfort; it's Comfort but in part:
pn31 vbz j, pns12 vmb vvi n1 p-acp dt n1, cc vvi pn31; av pn31|vbz j n1; pn31|vbz n1 cc-acp p-acp n1:
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As we know here but in part. We may look for light from the Moon, and have it;
As we know Here but in part. We may look for Light from the Moon, and have it;
c-acp pns12 vvb av cc-acp p-acp n1. pns12 vmb vvi p-acp n1 p-acp dt n1, cc vhb pn31;
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but we may not think to find the light of the Sun in the Moon.
but we may not think to find the Light of the Sun in the Moon.
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And as great a difference there is between the Joy we may have in the Creature,
And as great a difference there is between the Joy we may have in the Creature,
cc c-acp j dt n1 a-acp vbz p-acp dt n1 pns12 vmb vhi p-acp dt n1,
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and that we may have in God; My meditation of him shall be sweet. When David said, The Lord is the portion of mine Inheritance;
and that we may have in God; My meditation of him shall be sweet. When David said, The Lord is the portion of mine Inheritance;
cc cst pns12 vmb vhi p-acp np1; po11 n1 pp-f pno31 vmb vbi j. c-crq np1 vvd, dt n1 vbz dt n1 pp-f po11 n1;
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he adds, the lines are fallen unto me in pleasant places. What vertue God hath put into the Creature, we may seek it;
he adds, the lines Are fallen unto me in pleasant places. What virtue God hath put into the Creature, we may seek it;
pns31 vvz, dt n2 vbr vvn p-acp pno11 p-acp j n2. q-crq n1 np1 vhz vvn p-acp dt n1, pns12 vmb vvi pn31;
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but when we find it, it is to mind us of much more to be found in God:
but when we find it, it is to mind us of much more to be found in God:
cc-acp c-crq pns12 vvb pn31, pn31 vbz pc-acp vvi pno12 pp-f d dc pc-acp vbi vvn p-acp np1:
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God intends not that the comfort we find in any of the Creatures should draw our hearts from him,
God intends not that the Comfort we find in any of the Creatures should draw our hearts from him,
np1 vvz xx d dt n1 pns12 vvb p-acp d pp-f dt n2 vmd vvi po12 n2 p-acp pno31,
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but to him, and more to him than before: Caleb 's daughter must have the upper springs with the neather in her blessing.
but to him, and more to him than before: Caleb is daughter must have the upper springs with the nether in her blessing.
cc-acp p-acp pno31, cc av-dc p-acp pno31 cs a-acp: np1 vbz n1 vmb vhi dt jc n2 p-acp dt j p-acp po31 n1.
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In a word, we must seek God in the Creature, as Jacob saw God in Esau 's face,
In a word, we must seek God in the Creature, as Jacob saw God in Esau is face,
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and seek the Creature for God, as well as our selves, or else we mistake the way to true comfort and content in both, which method no natural man observeth.
and seek the Creature for God, as well as our selves, or Else we mistake the Way to true Comfort and content in both, which method no natural man observeth.
cc vvi dt n1 p-acp np1, c-acp av c-acp po12 n2, cc av pns12 vvb dt n1 p-acp j n1 cc vvi p-acp d, r-crq n1 dx j n1 vvz.
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And thus much for the second Reason of the point. A third Reason is the pride of man;
And thus much for the second Reason of the point. A third Reason is the pride of man;
cc av av-d c-acp dt ord n1 pp-f dt n1. dt ord n1 vbz dt n1 pp-f n1;
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man's pride makes him turn his back upon God, and think to stand by himself: Man is naturally a proud Creature, as the sinning Angels were;
Man's pride makes him turn his back upon God, and think to stand by himself: Man is naturally a proud Creature, as the sinning Angels were;
ng1 n1 vvz pno31 vvi po31 n1 p-acp np1, cc vvb pc-acp vvi p-acp px31: n1 vbz av-j dt j n1, c-acp dt vvg n2 vbdr;
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man is among the children of pride; The wicked, through the pride of his countenance, will not seek after God;
man is among the children of pride; The wicked, through the pride of his countenance, will not seek After God;
n1 vbz p-acp dt n2 pp-f n1; dt j, p-acp dt n1 pp-f po31 n1, vmb xx vvi p-acp np1;
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God is not in all his thoughts. God is not in all his thoughts.
np1 vbz xx p-acp d po31 n2.
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What is pride but an opinion of a man's self-sufficiency and self-excellency? as we see in that proud Pharisee, I am not as other men, nor as this Publican: and in those proud superstitious Jews, who said to others, Stand by thy self, come not near to me,
What is pride but an opinion of a Man's self-sufficiency and self-excellency? as we see in that proud Pharisee, I am not as other men, nor as this Publican: and in those proud superstitious jews, who said to Others, Stand by thy self, come not near to me,
q-crq vbz n1 p-acp dt n1 pp-f dt ng1 n1 cc n1? c-acp pns12 vvb p-acp d j np1, pns11 vbm xx c-acp j-jn n2, ccx p-acp d n1: cc p-acp d j j np2, r-crq vvd p-acp n2-jn, vvb p-acp po21 n1, vvb xx av-j p-acp pno11,
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for I am holier than thou: This is the dialect and language of pride; it is the vent of tow'ring thoughts of a man's self:for I am Holier than thou: This is the dialect and language of pride; it is the vent of towering thoughts of a Man's self:
c-acp pns11 vbm jc cs pns21: d vbz dt n1 cc n1 pp-f n1; pn31 vbz dt n1 pp-f j-vvg n2 pp-f dt ng1 n1:
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You may more easily pull down the strongest Castle, than the proud heart of man. Pharaoh was long plagued before he would own God;
You may more Easily pull down the Strongest Castle, than the proud heart of man. Pharaoh was long plagued before he would own God;
pn22 vmb av-dc av-j vvi a-acp dt js n1, cs dt j n1 pp-f n1. np1 vbds av-j vvn c-acp pns31 vmd vvi np1;
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Who is the Lord, that I should obey his Voice? This was the Leaven which first sowred man's heart in his fall, We shall be as Gods, Gen. 3. and ever since natural man would be some great one, as Simon Magus gave out himself to be. Who is the Lord, that I should obey his Voice? This was the Leaven which First soured Man's heart in his fallen, We shall be as God's, Gen. 3. and ever since natural man would be Some great one, as Simon Magus gave out himself to be.
r-crq vbz dt n1, cst pns11 vmd vvi po31 n1? d vbds dt n1 r-crq ord vvn ng1 n1 p-acp po31 n1, pns12 vmb vbi c-acp n2, np1 crd cc av c-acp j n1 vmd vbi d j pi, p-acp np1 np1 vvd av px31 pc-acp vbi.
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Man is not easily made nothing in his own thoughts; he very hardly owns his need and want in spirituals:
Man is not Easily made nothing in his own thoughts; he very hardly owns his need and want in spirituals:
n1 vbz xx av-j vvn pix p-acp po31 d n2; pns31 av av vvz po31 n1 cc vvi p-acp n2:
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I am rich, and want nothing, was the brag of the Laodiceans. Now as God beholds the proud afar of, Psal. 138. so the proud heart of men by nature keeps afar off from God; I am rich, and want nothing, was the brag of the Laodiceans. Now as God beholds the proud afar of, Psalm 138. so the proud heart of men by nature keeps afar off from God;
pns11 vbm j, cc vvb pix, vbds dt n1 pp-f dt np1. av p-acp np1 vvz dt j av pp-f, np1 crd av dt j n1 pp-f n2 p-acp n1 vvz av a-acp p-acp np1;
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They say unto God, depart from us, for we desire not the knowledge of thy ways. They say unto God, depart from us, for we desire not the knowledge of thy ways.
pns32 vvb p-acp np1, vvb p-acp pno12, c-acp pns12 vvb xx dt n1 pp-f po21 n2.
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The pride of man's heart hath a hand in those two soul-undoing sins, that keep men off from God, Presumption and Despair.
The pride of Man's heart hath a hand in those two Soul-undoing Sins, that keep men off from God, Presumption and Despair.
dt n1 pp-f ng1 n1 vhz dt n1 p-acp d crd j n2, cst vvb n2 a-acp p-acp np1, n1 cc n1.
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Presumers, through the pride of their countenance, will not seek after God: and Despairers will see some worth in themselves before they will go to God.
Presumers, through the pride of their countenance, will not seek After God: and Despairers will see Some worth in themselves before they will go to God.
n2, p-acp dt n1 pp-f po32 n1, vmb xx vvi p-acp np1: cc n2 vmb vvi d n1 p-acp px32 a-acp pns32 vmb vvi p-acp np1.
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It is not usually through the excess, but defect of humiliation, that souls in despair will not cast themselves on Christ, as they said Jer. 2.25. There is no hope; No:
It is not usually through the excess, but defect of humiliation, that Souls in despair will not cast themselves on christ, as they said Jer. 2.25. There is no hope; No:
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I have loved strangers, and after them will I go. Despair is a proud sin, as well as Presumption:I have loved Strangers, and After them will I go. Despair is a proud since, as well as Presumption:
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It made Spira wish he were above God.
It made Spira wish he were above God.
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The pride of man is a greater barr against the grace of God, than grosser sins;
The pride of man is a greater bar against the grace of God, than grosser Sins;
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Verily I say unto you, that the Publicans and Harlots go into the Kingdom of God before you. Verily I say unto you, that the Publicans and Harlots go into the Kingdom of God before you.
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Meer civil men need more humbling, in some respects, than grosser sinners, because they have more to be proud of.
Mere civil men need more humbling, in Some respects, than grosser Sinners, Because they have more to be proud of.
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It's self-liking and self-flattering that keeps a man upon his own bottom.
It's self-liking and self-flattering that keeps a man upon his own bottom.
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And as a man is prone to like himself, so to seek himself is at the end of all his actions;
And as a man is prove to like himself, so to seek himself is At the end of all his actions;
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whether he pray, or preach, or hear, or confer, or trade, or eat, &c. self is his bias:
whither he pray, or preach, or hear, or confer, or trade, or eat, etc. self is his bias:
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And as proud man seeks himself, so he is self-depending;
And as proud man seeks himself, so he is self-depending;
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he lays the stress of duties on his parts, and the stress of reforming any sin upon his own purposes and resolutions,
he lays the stress of duties on his parts, and the stress of reforming any since upon his own Purposes and resolutions,
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and his successes upon his own worth or wisdom.
and his Successes upon his own worth or Wisdom.
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To this the Lord saw the Children of Israel to be inclined, — lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
To this the Lord saw the Children of Israel to be inclined, — lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
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See the reasoning between Joshua and Israel in Josh. 24.19, 21. Ye cannot serve the Lord,
See the reasoning between joshua and Israel in Josh. 24.19, 21. You cannot serve the Lord,
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for he is a holy God, he is a jealous God. Nay, but we will serve the Lord. for he is a holy God, he is a jealous God. Nay, but we will serve the Lord.
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There is a tang of this in the spirits of godly persons;
There is a tang of this in the spirits of godly Persons;
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for alas, how seldom do they act grace, or in duty so, as considering that God must help the acts of grace,
for alas, how seldom do they act grace, or in duty so, as considering that God must help the acts of grace,
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as well as give the habits? But for natural men, the Lord may say to them as to Edom, The pride of thy heart hath deceived thee, thou hast cast of God,
as well as give the habits? But for natural men, the Lord may say to them as to Edom, The pride of thy heart hath deceived thee, thou hast cast of God,
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and relied on thine own strength. Fourthly, Passion and peevishness in the nature of man begets prejudices against God:and relied on thine own strength. Fourthly, Passion and peevishness in the nature of man begets prejudices against God:
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As natural men cannot please God, so God cannot please them.
As natural men cannot please God, so God cannot please them.
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There is something of this leaven in God's own people, and the most eminent of them:
There is something of this leaven in God's own people, and the most eminent of them:
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David was displeased, because the Lord had made a breach upon Ʋzzah: and Jonas was exceedingly displeased that the Lord spared Nineveh. David was displeased, Because the Lord had made a breach upon Ʋzzah: and Jonah was exceedingly displeased that the Lord spared Nineveh.
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It cannot be said of God and his people, as it was of David and his, 2 Sam. 3. Whatsoever the King did, it pleased the people;
It cannot be said of God and his people, as it was of David and his, 2 Sam. 3. Whatsoever the King did, it pleased the people;
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nay too often, much of that that we vent in prayer, or under the name of prayer, is but passion,
nay too often, much of that that we vent in prayer, or under the name of prayer, is but passion,
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and the effect of a feverish distemper on our spirits.
and the Effect of a feverish distemper on our spirits.
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Observe what is written of Jonah in this case, It displeased Jonah exceedingly: And he was very angry, angry in prayer:
Observe what is written of Jonah in this case, It displeased Jonah exceedingly: And he was very angry, angry in prayer:
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he was very angry, and he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying when I was in my Countrey — What was this praying,
he was very angry, and he prayed unto the Lord, and said, I pray thee, Oh Lord, was not this my saying when I was in my Country — What was this praying,
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but the vent of humane passion unto prejudice against God? Yea, and which was much, he justified himself in it to the face of God.
but the vent of humane passion unto prejudice against God? Yea, and which was much, he justified himself in it to the face of God.
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Jonah, saith God, dost thou well to be angry? and he said, I do well to be angry unto death. Jonah, Says God, dost thou well to be angry? and he said, I do well to be angry unto death.
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Fifthly, The natural wilfulness and rebellion of man is the cause why he will leave God,
Fifthly, The natural wilfulness and rebellion of man is the cause why he will leave God,
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and be at his own finding and dispose; man would not submit to God:
and be At his own finding and dispose; man would not submit to God:
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As for the word that thou hast spoken to us in the Name of the Lord, we will not hearken to thee, As for the word that thou hast spoken to us in the Name of the Lord, we will not harken to thee,
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but we will certainly do whatsoever thing goeth forth out of our own mouth —but we will Certainly do whatsoever thing Goes forth out of our own Mouth —
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There hath been a contest between God's Will and mans, from mans beginning, and so is to this day.
There hath been a contest between God's Will and men, from men beginning, and so is to this day.
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God layeth all the wickedness of man upon his own rebellious will; Israel would have none of me.
God Layeth all the wickedness of man upon his own rebellious will; Israel would have none of me.
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And so did Christ the Jews unbelief; ye will not come to me that ye might have life:
And so did christ the jews unbelief; you will not come to me that you might have life:
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And how often would I, and ye would not? Matth. 23.27. O the rebellion of the Clay against the Potter!
And how often would I, and you would not? Matthew 23.27. O the rebellion of the Clay against the Potter!
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the Apostle hints it in the Ninth Chapter to the Romans. Many a man will damn himself, rather than he will submit himself to the will of God;
the Apostle hints it in the Ninth Chapter to the Romans. Many a man will damn himself, rather than he will submit himself to the will of God;
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What is the Almighty that we should serve him? What is the Almighty that we should serve him?
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How do men say in Prayer, Lord, thy will be done, and yet in their practice contend with God for their own? Those Jews were not alone in this, Jer. 18.12. We will walk after our own devices, and we will every man do the imagination of his own evil heart.
How do men say in Prayer, Lord, thy will be done, and yet in their practice contend with God for their own? Those jews were not alone in this, Jer. 18.12. We will walk After our own devices, and we will every man do the imagination of his own evil heart.
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The Prodigal Son would have his portion from his Father into his own hands, that he might have his own will.
The Prodigal Son would have his portion from his Father into his own hands, that he might have his own will.
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CHAP. VI. Wherein Application of the foregoing Doctrine is made in several Ʋses.
CHAP. VI. Wherein Application of the foregoing Doctrine is made in several Ʋses.
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WE have already seen the inclination and lusting desire that is in man to forsake God, and the Reasons of it:
WE have already seen the inclination and lusting desire that is in man to forsake God, and the Reasons of it:
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I shall now proceed to apply the consideration hereof in the following Uses. And
I shall now proceed to apply the consideration hereof in the following Uses. And
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This informs us of the sinfulness of man's nature, yea of the exceeding sinfulness of sin in man.
This informs us of the sinfulness of Man's nature, yea of the exceeding sinfulness of since in man.
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For as the School-men say, Sin is a turning from God to the Creature, chiefly to a man's self, and his own Will.
For as the Schoolmen say, since is a turning from God to the Creature, chiefly to a Man's self, and his own Will.
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But the truth is, sin is more than this; it is a despising of God, it makes men speak against God; The people spake against God:
But the truth is, since is more than this; it is a despising of God, it makes men speak against God; The people spoke against God:
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to turn their spirits against God; to multiply words against God; to speak marvellous things against the God of Gods, Dan. 11.36. The Serpents words to the woman at first stick to us still, Ye shall be as Gods — And if God should let men have their own way and wishes, he would soon lose himself in the world: to turn their spirits against God; to multiply words against God; to speak marvellous things against the God of God's, Dan. 11.36. The Serpents words to the woman At First stick to us still, You shall be as God's — And if God should let men have their own Way and wishes, he would soon loose himself in the world:
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wicked men would turn God out of the world, as well as out of their thoughts. wicked men would turn God out of the world, as well as out of their thoughts.
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And wherefore? man would be God of this world, as well as the Devil. Men are naturally Polytheists, for many Gods. Some make their belly their God, Phil. 3.10. others make silver and gold their God;
And Wherefore? man would be God of this world, as well as the devil. Men Are naturally Polytheists, for many God's some make their belly their God, Philip 3.10. Others make silver and gold their God;
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They praised the Gods of silver and gold; yea to make Devils their Gods, they sacrificed to Devils, Deut. 32.17. to make their own Lusts their Gods, — serving divers lusts — Man would have any Gods rather than the true God; They praised the God's of silver and gold; yea to make Devils their God's, they sacrificed to Devils, Deuteronomy 32.17. to make their own Lustiest their God's, — serving diverse Lustiest — Man would have any God's rather than the true God;
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but especially he is inclined to make a God of himself. That ye shall be as Gods, pleased our first Parents well. but especially he is inclined to make a God of himself. That you shall be as God's, pleased our First Parents well.
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Man would have the disposing of his Estate in his own hand: he thinks he can do better for himself than God does.
Man would have the disposing of his Estate in his own hand: he thinks he can do better for himself than God does.
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As Alphonso of Spain said, as story reports, That if he had been of God's Counsel at the Creation, some things should have been better contrived.
As Alphonso of Spain said, as story reports, That if he had been of God's Counsel At the Creation, Some things should have been better contrived.
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Ah thinks many a man with himself, and in his heart, If I had but my life,
Ah thinks many a man with himself, and in his heart, If I had but my life,
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and health, and strength, and whole condition in my own power, then I should be a happy man.
and health, and strength, and Whole condition in my own power, then I should be a happy man.
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Thus is man in the fall, fallen from God to himself, and would be what himself would.
Thus is man in the fallen, fallen from God to himself, and would be what himself would.
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When God will have him poor, he would be rich; and when God will have him low, he would be high:
When God will have him poor, he would be rich; and when God will have him low, he would be high:
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If it were in his power, almost nothing should be with him as it is, or as it is in the world.
If it were in his power, almost nothing should be with him as it is, or as it is in the world.
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Most men would be Rulers in the world;
Most men would be Rulers in the world;
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O that I were made Judge in the land, saith Absolom. Peter would live upon Mount Tabor, Master it is good for us to be here, let us make three Tabernacles — How many have dispatched Princes and Popes out of the world, that their selves might be in their places? Those that are called Fifth-Monarchy men had need take heed of this Leaven; Oh that I were made Judge in the land, Says Absalom. Peter would live upon Mount Tabor, Master it is good for us to be Here, let us make three Tabernacles — How many have dispatched Princes and Popes out of the world, that their selves might be in their places? Those that Are called Fifth-monarchy men had need take heed of this Leaven;
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two of Christ's own Disciples aspired to sit one at Christ's right hand, and the other on his left in his Kingdom;
two of Christ's own Disciples aspired to fit one At Christ's right hand, and the other on his left in his Kingdom;
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and all of them sought for the preheminence, and that in a Kingdom in this world, Acts 2.6. Some men would judge the World and Angels before the time.
and all of them sought for the pre-eminence, and that in a Kingdom in this world, Acts 2.6. some men would judge the World and Angels before the time.
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Oh how eager is our nature to be freed from God's will, and left to our own? then things should not only be altered in the World,
O how eager is our nature to be freed from God's will, and left to our own? then things should not only be altered in the World,
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but in the Word of God;
but in the Word of God;
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the holy Scriptures themselves should come under an Index Expurgatorius, we see it at Rome; much of the Commandments, Threatnings,
the holy Scriptures themselves should come under an Index Expurgatorius, we see it At Room; much of the commandments, Threatenings,
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and Decrees of God should be blotted out:
and Decrees of God should be blotted out:
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Men would be without the Word of God, or above it, as the Pope and Church of Rome presume to be.
Men would be without the Word of God, or above it, as the Pope and Church of Rome presume to be.
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Our Saviour told the Pharisees and Scribes, That for the Commandments of God they had obtruded the Traditions of men, and that they made the word of God of none effect by their Traditions.
Our Saviour told the Pharisees and Scribes, That for the commandments of God they had obtruded the Traditions of men, and that they made the word of God of none Effect by their Traditions.
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Yea, there are more than Antiochus Epiphaues,, that would do what they will, and exalt themselves,
Yea, there Are more than Antiochus Epiphaues,, that would do what they will, and exalt themselves,
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and magnifie themselves above every God.
and magnify themselves above every God.
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O how are men beholding to God for his restraining grace? It's a mercy to men, that they are not what they would be,
O how Are men beholding to God for his restraining grace? It's a mercy to men, that they Are not what they would be,
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and that he keeps many of their unruly inclinations dormant.
and that he keeps many of their unruly inclinations dormant.
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This informs us of the power and excellency of Gospel grace, that hath begun to destroy this vileness of our corrupt nature,
This informs us of the power and excellency of Gospel grace, that hath begun to destroy this vileness of our corrupt nature,
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and will in time swallow it up into victory:
and will in time swallow it up into victory:
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Grace at length will be the destruction of this evil humour of leaving God, and cleaving to our selves;
Grace At length will be the destruction of this evil humour of leaving God, and cleaving to our selves;
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the Conquest will be gradual, as Joshua 's was over the Natives of Canaan.
the Conquest will be gradual, as joshua is was over the Natives of Canaan.
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Believers would keep their station under God, they are much outed of themselves, and out of conceit with themselves;
Believers would keep their station under God, they Are much outed of themselves, and out of conceit with themselves;
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In me (that is in my flesh) dwelleth no good thing. God is their all, and they are all for God:In me (that is in my Flesh) dwells no good thing. God is their all, and they Are all for God:
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God is their hope, and God is the strength of their hearts, and their portion for ever;
God is their hope, and God is the strength of their hearts, and their portion for ever;
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the desire of their soul is to him, Isa. 26.8. They hide not themselves from God, as Adam did, nor can they bear God's hiding himself from them; the desire of their soul is to him, Isaiah 26.8. They hide not themselves from God, as Adam did, nor can they bear God's hiding himself from them;
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they set the Lord always before them, as the Lord sets them alway before his face. They go not out of God's presence, as Cain did, they Set the Lord always before them, as the Lord sets them always before his face. They go not out of God's presence, as Cain did,
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but as earnestly desire it, as Moses did. They get and keep as near God as they can;
but as earnestly desire it, as Moses did. They get and keep as near God as they can;
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It is good for me to draw near to God. Grace makes a man desirous to be in subjection to the Father of Spirits; to be at his disposing;It is good for me to draw near to God. Grace makes a man desirous to be in subjection to the Father of Spirits; to be At his disposing;
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to begin to speak like Jesus Christ; yet not my will, but thine be done:
to begin to speak like jesus christ; yet not my will, but thine be done:
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Grace hath always brought men to this spirit and temper, good is the word of the Lord, Isa. 39. ult. It is the Lord, let him do what seemeth him good.
Grace hath always brought men to this Spirit and temper, good is the word of the Lord, Isaiah 39. ult. It is the Lord, let him do what seems him good.
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If he say thus, I have no delight in thee; behold here am I, let him do to me as seemeth good to him. If he say thus, I have no delight in thee; behold Here am I, let him do to me as seems good to him.
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When God gave Aaron most heavy blows, Aaron held his peace. The Saints can do thus often,
When God gave Aaron most heavy blows, Aaron held his peace. The Saints can do thus often,
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and they would always do thus; they pray, and strive to do so, and grieve when they cannot:
and they would always do thus; they pray, and strive to do so, and grieve when they cannot:
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They have indeed, they have great wrestlings with temptations to the contrary, yet their conflicts end in conquests.
They have indeed, they have great wrestlings with temptations to the contrary, yet their conflicts end in conquests.
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The Viper may stick a while on Paul 's hand, but he shakes it off again, and without any hurt.
The Viper may stick a while on Paul is hand, but he shakes it off again, and without any hurt.
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There is a great difference between a Saints temptations and his resolutions. The holy Psalmist was tempted to leave God and godliness;
There is a great difference between a Saints temptations and his resolutions. The holy Psalmist was tempted to leave God and godliness;
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Verily I have cleansed my heart in vain; — here was his temptation, but what was his resolution? to the contrary; Verily I have cleansed my heart in vain; — Here was his temptation, but what was his resolution? to the contrary;
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he abhorr'd the temptation, and himself too, where he indulged it in the least.
he abhorred the temptation, and himself too, where he indulged it in the least.
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If I say I will speak thus, behold I should offend against the generation of thy Children: If I say I will speak thus, behold I should offend against the generation of thy Children:
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so foolish was I, and ignorant, I was as a beast before thee; but it is good for me to draw near to God. so foolish was I, and ignorant, I was as a beast before thee; but it is good for me to draw near to God.
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And here is the power and excellency of the grace of God in men; it would have men at God's disposing, and not their own.
And Here is the power and excellency of the grace of God in men; it would have men At God's disposing, and not their own.
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This may exhort us to quicken this principle of grace into operation;
This may exhort us to quicken this principle of grace into operation;
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else sin that dwelleth in us, will make us weak as other men, as Sampson was,
Else since that dwells in us, will make us weak as other men, as Sampson was,
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when he had lost his Nazrarites locks.
when he had lost his Nazrarites locks.
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If we take not heed, and great heed, there is a wisdome of the flesh that will beguile us,
If we take not heed, and great heed, there is a Wisdom of the Flesh that will beguile us,
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as the Serpent did Eve. Our lusts are deceitful lusts, Eph. 5.22. they are not dead, though they be dying;
as the Serpent did Eve. Our Lustiest Are deceitful Lustiest, Ephesians 5.22. they Are not dead, though they be dying;
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they are dead as to their dominion in all the Saints, but as to operation, in none;
they Are dead as to their dominion in all the Saints, but as to operation, in none;
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if we watch not, one or other of them will steal away our hearts from God, as Absolom did many of the peoples from David. O take heed ye set not up any Idol in your hearts;
if we watch not, one or other of them will steal away our hearts from God, as Absalom did many of the peoples from David. Oh take heed you Set not up any Idol in your hearts;
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we are inclined to it by nature, and these will estrange us from God. And let us take heed what we ask of God:
we Are inclined to it by nature, and these will estrange us from God. And let us take heed what we ask of God:
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this Prodigal Son would needs have his Portion out of his Fathers hand into his own:
this Prodigal Son would needs have his Portion out of his Father's hand into his own:
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Yea, St. James and John asked unfitting things of Jesus, to sit one on his right hand, and the other on his left in his Kingdom.
Yea, Saint James and John asked unfitting things of jesus, to fit one on his right hand, and the other on his left in his Kingdom.
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And again, they asked of him power, as Elias had, to command fire from Heaven upon the Village that slighted Jesus Christ;
And again, they asked of him power, as Elias had, to command fire from Heaven upon the Village that slighted jesus christ;
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an evil spirit that Jesus rebuked in them, Ye know not what manner of spirit ye are of. an evil Spirit that jesus rebuked in them, You know not what manner of Spirit you Are of.
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And in the same Chapter, Peter asked of Christ that he might dwell with him, and Moses, and Elias, in the Mount where he was transfigured.
And in the same Chapter, Peter asked of christ that he might dwell with him, and Moses, and Elias, in the Mount where he was transfigured.
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And all his Disciples had an itch to have ruled with him in the Kingdom of Israel, when he was risen from the dead.
And all his Disciples had an itch to have ruled with him in the Kingdom of Israel, when he was risen from the dead.
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O my Brethren, it is good that God deny us what we sometimes ask; we ask things for our own turns, without reference to his.
Oh my Brothers, it is good that God deny us what we sometime ask; we ask things for our own turns, without Referente to his.
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Did we ask, as Solomon did, Wisdom, for God's sake more than his own, we should not be denied. Did we ask, as Solomon did, Wisdom, for God's sake more than his own, we should not be denied.
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The Lord knows what it is to give much into our hands, since he trusted Adam with his whole Portion in his;
The Lord knows what it is to give much into our hands, since he trusted Adam with his Whole Portion in his;
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yet this is in our nature to seek, as we see in this Son, Father, give me the portion of goods that falleth to me.
yet this is in our nature to seek, as we see in this Son, Father, give me the portion of goods that falls to me.
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But the Lord knoweth that we cannot manage, or bear so much as we would have,
But the Lord Knoweth that we cannot manage, or bear so much as we would have,
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as our Saviour said to his Disciples, I have many things to say unto you, but ye cannot bear them now;
as our Saviour said to his Disciples, I have many things to say unto you, but you cannot bear them now;
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and therefore he hath taken another course with us, to take us off of self, and from standing on our own bottoms.
and Therefore he hath taken Another course with us, to take us off of self, and from standing on our own bottoms.
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He hath put all our Portion into other hands, into better and safer hands than our own, even into Christ's;
He hath put all our Portion into other hands, into better and safer hands than our own, even into Christ's;
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It pleased the Father, that all fulness should dwell in him; and the Father hath given all things into the Sons hands. It pleased the Father, that all fullness should dwell in him; and the Father hath given all things into the Sons hands.
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So that now we must have all from Christ, and not all at once, but according to the measure of the gift of Christ, and as we are able to bear and use it.
So that now we must have all from christ, and not all At once, but according to the measure of the gift of christ, and as we Are able to bear and use it.
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We must have all spiritual life from Christ, he is our life; and we must have all our righteousness from Christ, inherent and imputed, he is the Lord our righteousness;
We must have all spiritual life from christ, he is our life; and we must have all our righteousness from christ, inherent and imputed, he is the Lord our righteousness;
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and we must have all our spiritual strength from Christ, I can do all things through Christ that strengtheneth me.
and we must have all our spiritual strength from christ, I can do all things through christ that strengtheneth me.
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And we must have our temporals from Christ as well as spirituals; All power in heaven and earth is given unto him:
And we must have our temporals from christ as well as spirituals; All power in heaven and earth is given unto him:
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we can have nothing from God, but through the hands of Christ;
we can have nothing from God, but through the hands of christ;
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The light of the knowledge of the glory of God must shine into our hearts through the face of Jesus Christ. The Light of the knowledge of the glory of God must shine into our hearts through the face of jesus christ.
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It's from his fulness that we all have received, and grace for grace. Our access to God, It's from his fullness that we all have received, and grace for grace. Our access to God,
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and acceptance with him, is by him. The holy Scriptures dwell much on this point:
and acceptance with him, is by him. The holy Scriptures dwell much on this point:
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God is resolved to take his Children off from self-depending and self-disposing, and thereby from self-ascribing:
God is resolved to take his Children off from self-depending and self-disposing, and thereby from self-ascribing:
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Not unto us, O Lord, not unto us, but unto thy Name give glory: Not unto us, Oh Lord, not unto us, but unto thy Name give glory:
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Of thine own have we given thee, saith David of his and his people's freewill Offerings. Of thine own have we given thee, Says David of his and his people's freewill Offerings.
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God will give all, and have all again;
God will give all, and have all again;
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as the Sea feeds the Rivers, and the Rivers return again into the Sea. Lord, thou hast wrought all our works in us.
as the Sea feeds the rivers, and the rivers return again into the Sea. Lord, thou hast wrought all our works in us.
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It is God that worketh in us both to will and to do of his good pleasure. It is God that works in us both to will and to do of his good pleasure.
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And truly it is needful that we be kept off from self-weening, and that we be kept low.
And truly it is needful that we be kept off from selfweening, and that we be kept low.
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What we have in Grace and Comfort, that we have it by little and little,
What we have in Grace and Comfort, that we have it by little and little,
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as Israel had the possession of Canaan. A little at a time is fittest for us,
as Israel had the possession of Canaan. A little At a time is Fittest for us,
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as the Mother does by her little Children. God gives Grace to his own people with abatements as to their desires;
as the Mother does by her little Children. God gives Grace to his own people with abatements as to their Desires;
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and when he gives them any great things, useth to do it with repercussives, to draw back the humour of Pride they are in danger of.
and when he gives them any great things, uses to do it with repercussives, to draw back the humour of Pride they Are in danger of.
cc c-crq pns31 vvz pno32 d j n2, vvz pc-acp vdi pn31 p-acp n2, pc-acp vvi av dt n1 pp-f n1 pns32 vbr p-acp n1 pp-f.
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When he gave St. Paul abundance of revelations, he forthwith gave him a thorn in the flesh, a messenger of Satan to buffet him,
When he gave Saint Paul abundance of revelations, he forthwith gave him a thorn in the Flesh, a Messenger of Satan to buffet him,
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lest he should be exalted above measure. lest he should be exalted above measure.
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And therefore when God at any time shews you great things, expect a thorn in the flesh to hide Pride from you.
And Therefore when God At any time shows you great things, expect a thorn in the Flesh to hide Pride from you.
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God leaves his people sometimes to themselves to let them know of what ill consequence it is to be of themselves;
God leaves his people sometime to themselves to let them know of what ill consequence it is to be of themselves;
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so he did by good Hezekiah, who found the ill effect in the case. Oh let us be afraid to be left to our selves, to our own will, so he did by good Hezekiah, who found the ill Effect in the case. O let us be afraid to be left to our selves, to our own will,
av pns31 vdd p-acp j np1, r-crq vvd dt j-jn n1 p-acp dt n1. uh vvb pno12 vbi j pc-acp vbi vvn p-acp po12 n2, p-acp po12 d n1,
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or wisdome, or strength, or desires, especially to our own lusts. It was to Israel sorrow, that God gave them their requests;
or Wisdom, or strength, or Desires, especially to our own Lustiest. It was to Israel sorrow, that God gave them their requests;
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and when he gave them up to their own hearts lusts, and to walk in their own counsels. and when he gave them up to their own hearts Lustiest, and to walk in their own Counsels.
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If we should be at our own dispose, and have our own will of God, as this younger Son had of his Father, it would be our ruin;
If we should be At our own dispose, and have our own will of God, as this younger Son had of his Father, it would be our ruin;
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and what was said to Israel would be said to us, O Israel, thou hast destroyed thy self.
and what was said to Israel would be said to us, Oh Israel, thou hast destroyed thy self.
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Many Children, if they be let alone, will eat Coals and Clay, yea, and Ratsbane for Sugar;
Many Children, if they be let alone, will eat Coals and Clay, yea, and Ratsbane for Sugar;
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and so foolish and ignorant are God's own Children sometimes, in a time of temptation, as Asaph confessed of himself;
and so foolish and ignorant Are God's own Children sometime, in a time of temptation, as Asaph confessed of himself;
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and good Agur, Surely I am more brutish than any man, and have not the understanding of a man. and good Agur, Surely I am more brutish than any man, and have not the understanding of a man.
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I cannot but take up a Lamentation for poor man, that he is such an altered Creature from his original.
I cannot but take up a Lamentation for poor man, that he is such an altered Creature from his original.
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God made man a companion for himself, as he did the woman for the man;
God made man a Companion for himself, as he did the woman for the man;
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though he needed not man's society as Adam did Eves: Therefore he made man in his own Image, and after his own likeness,
though he needed not Man's society as Adam did Eves: Therefore he made man in his own Image, and After his own likeness,
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as he did the womans to the man's. But man hath lost his likeness and his love to God together:
as he did the woman's to the Man's. But man hath lost his likeness and his love to God together:
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Man naturally cares not for God's company; he hides himself from God, or would if he could, as Adam did;
Man naturally Cares not for God's company; he hides himself from God, or would if he could, as Adam did;
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and goes out of the presence of God, as Cain. Such a man as Jonah went out of the presence of the Lord.
and Goes out of the presence of God, as Cain. Such a man as Jonah went out of the presence of the Lord.
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It is natural to man to go a whoring from God as Israel did; I have loved strangers, and after them will I go;
It is natural to man to go a whoring from God as Israel did; I have loved Strangers, and After them will I go;
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and we will come no more unto thee. and we will come no more unto thee.
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Man is not satisfied with one God, but makes many Gods to himself, and himself the chiefest;
Man is not satisfied with one God, but makes many God's to himself, and himself the chiefest;
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According to the number of thy Cities are thy Gods, O Judah. And so may it be said to every natural man, according to the number of thy Lusts so are thy Gods: According to the number of thy Cities Are thy God's, Oh Judah. And so may it be said to every natural man, according to the number of thy Lustiest so Are thy God's:
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An adulterous man is not satisfied with one woman, nor the adulterous woman with one man;
an adulterous man is not satisfied with one woman, nor the adulterous woman with one man;
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so is not a natural heart satisfied with one God. O what a strange Creature is man since the fall.
so is not a natural heart satisfied with one God. O what a strange Creature is man since the fallen.
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! Truly the Daughters of Israel did not more solemnly lament the Daughter of Jephta, than we should our natural disposition to cast off God,
! Truly the Daughters of Israel did not more solemnly lament the Daughter of Jephtha, than we should our natural disposition to cast off God,
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and to be as Gods our selves;
and to be as God's our selves;
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the whole Creation groans under this grievous Distemper of ours, and how little sense have we of it our selves? This is for a lamentation,
the Whole Creation groans under this grievous Distemper of ours, and how little sense have we of it our selves? This is for a lamentation,
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and shall be for a lamentation. Lastly, Let us all make observation of our own spirits in this point:
and shall be for a lamentation. Lastly, Let us all make observation of our own spirits in this point:
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There is a difference in the spirits of the godly themselves in the case.
There is a difference in the spirits of the godly themselves in the case.
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Some are more carnal, and walk as men, as it was with some of the Corinthians; others are more spiritual, and walk as Saints indeed.
some Are more carnal, and walk as men, as it was with Some of the Corinthians; Others Are more spiritual, and walk as Saints indeed.
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Natural men like not to retain God in their knowledge, nor in their thoughts: They are weary of his presence, Job 21.14. and weary of his service; Natural men like not to retain God in their knowledge, nor in their thoughts: They Are weary of his presence, Job 21.14. and weary of his service;
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what a weariness is it? weary of those that are like to God, as the Sodomites were of Lot. The Gergesenes wished Jesus himself to depart out of their Coasts. what a weariness is it? weary of those that Are like to God, as the Sodomites were of Lot. The Gadarenes wished jesus himself to depart out of their Coasts.
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But there is another spirit in the truly godly, their desire is to set the Lord always before them.
But there is Another Spirit in the truly godly, their desire is to Set the Lord always before them.
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To live with him, to live upon him. To live with him, to live upon him.
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They would not be at liberty from God's Commands, nor from his Government, nor from his Disposing.
They would not be At liberty from God's Commands, nor from his Government, nor from his Disposing.
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They are afraid to be left to themselves.
They Are afraid to be left to themselves.
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Now observe your own spirits how like you are to these, and how unlike the other:
Now observe your own spirits how like you Are to these, and how unlike the other:
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If you have Grace, the tendency of your Soul is towards God, and not from him.
If you have Grace, the tendency of your Soul is towards God, and not from him.
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With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early. With my soul have I desired thee in the night; yea, with my Spirit within me will I seek thee early.
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The corruption of nature cries, Divide the heart between God and thy Lusts, and between God and other things,
The corruption of nature cries, Divide the heart between God and thy Lustiest, and between God and other things,
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as that Harlot cry'd, Divide the Child: But Grace votes for God to have the whole heart;
as that Harlot cried, Divide the Child: But Grace votes for God to have the Whole heart;
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with my whole heart have I sought thee. with my Whole heart have I sought thee.
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When therefore any hard thoughts arise in thee of God, look upon the Flesh, and that unclean Spirit the Devil, to joyn in the evil motion.
When Therefore any hard thoughts arise in thee of God, look upon the Flesh, and that unclean Spirit the devil, to join in the evil motion.
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Satan would perswade others besides Job to curse God;
Satan would persuade Others beside Job to curse God;
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he will insinuate and suggest to you after the manner of Absolom to Hushai, Is this thy kindness to thy friend? So will Satan seek to make thy heart secretly to reproach God when thou art under hard dispensations of Providence by himself,
he will insinuate and suggest to you After the manner of Absalom to Hushai, Is this thy kindness to thy friend? So will Satan seek to make thy heart secretly to reproach God when thou art under hard dispensations of Providence by himself,
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or by harsh and cruel men;
or by harsh and cruel men;
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Is this God's kindness to his friends, to let them be so harshly dealt with?
Is this God's kindness to his Friends, to let them be so harshly dealt with?
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I, but lay things together, and wisely consider of God's doings, as the Psalmist said,
I, but lay things together, and wisely Consider of God's doings, as the Psalmist said,
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and then you will say, Yet God is good to every one that is of a clean heart.
and then you will say, Yet God is good to every one that is of a clean heart.
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O take heed of making any ill reflexions on God, either on his Word, or Works, or Decrees, or Attributes;
Oh take heed of making any ill reflexions on God, either on his Word, or Works, or Decrees, or Attributes;
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960
this is the way to be tempted to leave God, and stand upon your own bottoms, as this Prodigal did;
this is the Way to be tempted to leave God, and stand upon your own bottoms, as this Prodigal did;
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Give me my portion of Goods, and I'le be gone. I, but what follows? This leads to the second Particular, Point or Doctrine,
Give me my portion of Goods, and I'll be gone. I, but what follows? This leads to the second Particular, Point or Doctrine,
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That mens leaving and casting off God's Government to live of themselves, and to be at their own dispose, is the cause of very much sin and sorrow in their lives.
That men's leaving and casting off God's Government to live of themselves, and to be At their own dispose, is the cause of very much since and sorrow in their lives.
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Of which in the following Chapter.
Of which in the following Chapter.
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CHAP. VII. Wherein follows the Second general Doctrine resulting from the First Part of the Parable:
CHAP. VII. Wherein follows the Second general Doctrine resulting from the First Part of the Parable:
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shewing both the sinful and miserable consequences of mens forsaking of God. The gross mistake of most men herein;
showing both the sinful and miserable consequences of men's forsaking of God. The gross mistake of most men herein;
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and the Means to be used for prevention. and the Means to be used for prevention.
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I Have finished the first general Doctrine from the first part of the Parable, viz. That every man by nature hath a lusting desire to leave God, to stand upon his own legs,
I Have finished the First general Doctrine from the First part of the Parable, viz. That every man by nature hath a lusting desire to leave God, to stand upon his own legs,
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and to be at his own disposal.
and to be At his own disposal.
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Let us now see the sad effects hereof in the second general Doctrine, viz. That mens leaving and casting off God's Government, to live of themselves,
Let us now see the sad effects hereof in the second general Doctrine, viz. That men's leaving and casting off God's Government, to live of themselves,
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and to be at their own dispose, is the cause of very much sin and sorrow in their lives.
and to be At their own dispose, is the cause of very much since and sorrow in their lives.
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This was the younger Son's case in this Parable, he leaves his Father, and is led by his own Lusts,
This was the younger Son's case in this Parable, he leaves his Father, and is led by his own Lustiest,
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and at last comes to great penury and drudgery; he kept Swine, and eat with them too;
and At last comes to great penury and drudgery; he kept Swine, and eat with them too;
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he fed them, and fed of the same meat with them, and at length could not get that;
he fed them, and fed of the same meat with them, and At length could not get that;
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he would gladly have filled his belly with the Husks which the Swine did eat, but could not get them.
he would gladly have filled his belly with the Husks which the Swine did eat, but could not get them.
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It's to be observed, that his first step to happiness was his thoughts of returning to his Fathers house;
It's to be observed, that his First step to happiness was his thoughts of returning to his Father's house;
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and his first step to misery was his leaving his Father.
and his First step to misery was his leaving his Father.
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And thus it is with every man that waves the will of God, as to his Rule, and follows his own.
And thus it is with every man that waves the will of God, as to his Rule, and follows his own.
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It is his undoing, he now becomes a man of sin and sorrow, as to leave father and mother, &c. for God, is the way to be a blessed man or woman;
It is his undoing, he now becomes a man of since and sorrow, as to leave father and mother, etc. for God, is the Way to be a blessed man or woman;
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as it was said of Levi, who said to his Father and to his Mother, I have not seen him — And what followeth? Bless Lord his substance, and accept the work of his hands,
as it was said of Levi, who said to his Father and to his Mother, I have not seen him — And what follows? Bless Lord his substance, and accept the work of his hands,
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and strike through the loyns of them that rise against him. and strike through the loins of them that rise against him.
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So to leave God, and follow our selves or men, it is the high way to sin and sorrow.
So to leave God, and follow our selves or men, it is the high Way to since and sorrow.
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If they forsake me, I will forsake them, and many evils and troubles shall befall them. If they forsake me, I will forsake them, and many evils and Troubles shall befall them.
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When those Jews in the 42. and 43. of Jeremiah rejected the Word of the Lord for their stay in their own Country,
When those jews in the 42. and 43. of Jeremiah rejected the Word of the Lord for their stay in their own Country,
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and would go down into Egypt, they there perished miserably.
and would go down into Egypt, they there perished miserably.
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And when Jonah fled from the presence of the Lord, he met with a rough Sea, and was cast into it,
And when Jonah fled from the presence of the Lord, he met with a rough Sea, and was cast into it,
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and swallowed into the belly of hell.
and swallowed into the belly of hell.
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And what a deluge of sin and sorrow did Adam bring upon the World by casting off the will of God, and following his own? God said eat not; he would eat:
And what a deluge of since and sorrow did Adam bring upon the World by casting off the will of God, and following his own? God said eat not; he would eat:
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this brought him and all the World under sin and misery, and the whole Creation into a groaning state.
this brought him and all the World under since and misery, and the Whole Creation into a groaning state.
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Quest. But doth any man cast off God? Answ. Though men do not so in formal expressions, yet really, and indeed many do. Quest. But does any man cast off God? Answer Though men do not so in formal expressions, yet really, and indeed many doe.
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In words they profess they know God, but in works they deny him. In words they profess they know God, but in works they deny him.
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Men may cast off God when they know not that they do so, as it is said of Lot, That he perceived not when his daughters lay down, nor when they arose.
Men may cast off God when they know not that they do so, as it is said of Lot, That he perceived not when his daughters lay down, nor when they arose.
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We know how strange the Jews made of it when the Lord charged them particularly and exprefly, O ye Priests that despise my Name:
We know how strange the jews made of it when the Lord charged them particularly and expressly, Oh you Priests that despise my Name:
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But they reply, Wherein have we despised thy Name? Ye have wearied the Lord: Wherein have we wearied him? Ye have robbed me:
But they reply, Wherein have we despised thy Name? You have wearied the Lord: Wherein have we wearied him? You have robbed me:
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And they reply, Wherein have we robbed thee? Return unto me:
And they reply, Wherein have we robbed thee? Return unto me:
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but they say, wherein should we return? Your words have been stout against me, saith the Lord; yet you say, Wherein have we spoken so much against thee? So plain is it that men may cast off God, and not perceive it.
but they say, wherein should we return? Your words have been stout against me, Says the Lord; yet you say, Wherein have we spoken so much against thee? So plain is it that men may cast off God, and not perceive it.
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Quest. But when do we cast off God?Quest. But when do we cast off God?
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Answ. When we make to our selves false Rules to walk by, or false Refuges to rely upon, now we cast off God:Answer When we make to our selves false Rules to walk by, or false Refuges to rely upon, now we cast off God:
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when we set the Creature in God's stead, and let our own wills take place of him, now we cast off God.
when we Set the Creature in God's stead, and let our own wills take place of him, now we cast off God.
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When Ephraim saw his sickness, and Judah his wound, then went Ephraim to the Assyrian, and not to God: When Ephraim saw his sickness, and Judah his wound, then went Ephraim to the assyrian, and not to God:
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And Judah refused the word of the Lord, and did after their own wills. And Judah refused the word of the Lord, and did After their own wills.
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And this is common with men to make the Creature their refuge, and their own wills their rule,
And this is Common with men to make the Creature their refuge, and their own wills their Rule,
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and now they cast off God. Yea, in any sin that a man doth knowingly and deliberately, he casts off God:
and now they cast off God. Yea, in any since that a man does knowingly and deliberately, he Cast off God:
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Thus did Saul when he spared Agag, &c. contrary to his express Commission, Thou hast rejected the word of the Lord:
Thus did Saul when he spared Agag, etc. contrary to his express Commission, Thou hast rejected the word of the Lord:
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And when a man rejects his Word, he rejects the Lord himself. He that heareth you, heareth me, and he that despiseth you, despiseth me. And when a man rejects his Word, he rejects the Lord himself. He that hears you, hears me, and he that despises you, despises me.
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I say, where a man doth any thing he knoweth to be sin, or neglects to do any known duty,
I say, where a man does any thing he Knoweth to be since, or neglects to do any known duty,
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when he doth thus deliberately, and not through the transport of a temptation, he rejects the Lord,
when he does thus deliberately, and not through the transport of a temptation, he rejects the Lord,
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and gives him reason to reject him: But God keeps his Covenant when we break it;
and gives him reason to reject him: But God keeps his Covenant when we break it;
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our unfaithfulness makes not the faith or fidelity of God of none effect: His mercy endureth for ever:
our unfaithfulness makes not the faith or Fidis of God of none Effect: His mercy Endureth for ever:
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He taketh not the many advantages we give; He hath not dealt with us after our sins, saith David by experience.
He Takes not the many advantages we give; He hath not dealt with us After our Sins, Says David by experience.
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O how often do we cast off God, and yet he will be our God still!
O how often do we cast off God, and yet he will be our God still!
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He keeps his Covenant when we break it; therefore is that Promise, I will heal their backslidings; I will love them freely.
He keeps his Covenant when we break it; Therefore is that Promise, I will heal their backslidings; I will love them freely.
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It is an accursed disposition in every man by nature to cast off God, and to do our own will;
It is an accursed disposition in every man by nature to cast off God, and to do our own will;
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and he that knows not this by himself, knows not his own heart enough, but is a stranger there:
and he that knows not this by himself, knows not his own heart enough, but is a stranger there:
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Every heart by nature is poisoned with this, though it may be unseen to us, as Laban's Gods were to Jacob, though in his House.
Every heart by nature is poisoned with this, though it may be unseen to us, as Laban's God's were to Jacob, though in his House.
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And the Reason why men thus cast of God, is the prejudice they have at his ordering their conditions;
And the Reason why men thus cast of God, is the prejudice they have At his ordering their conditions;
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men usually like not God's way he taketh with them.
men usually like not God's Way he Takes with them.
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When he brought Israel into the Wilderness, then they had rather have been in Egypt; we are too apt to be displeased at God's disposing of us, as Joseph was at the manner of his Father's blessing his two Sons;
When he brought Israel into the Wilderness, then they had rather have been in Egypt; we Are too apt to be displeased At God's disposing of us, as Joseph was At the manner of his Father's blessing his two Sons;
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and the Reason is because we pass a Judgment on God's disposals by sight, and not by faith:
and the Reason is Because we pass a Judgement on God's disposals by sighed, and not by faith:
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Now sight is a false Medium to take a view of Providence by, which is much more the object of faith, as the Creation is;
Now sighed is a false Medium to take a view of Providence by, which is much more the Object of faith, as the Creation is;
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By faith we understand that the worlds were framed by the word of God. By faith we understand that the world's were framed by the word of God.
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A Staff that is streight when looked on through the air, seems crooked if looked on in the water.
A Staff that is straight when looked on through the air, seems crooked if looked on in the water.
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But I come to speak to the two Branches of the Doctrine, That to cast off God,
But I come to speak to the two Branches of the Doctrine, That to cast off God,
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and follow self, leads men into abundance of sin and sorrow. Into abundance of sin: It's a notorious inlet to sin;
and follow self, leads men into abundance of since and sorrow. Into abundance of since: It's a notorious inlet to since;
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it pulls up the sluces and floodgates of wickedness, and brings in a deluge of sin and ungodliness.
it pulls up the sluices and floodgates of wickedness, and brings in a deluge of since and ungodliness.
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For 1. it's certain that the knowledge of God, and acquaintance with him, is the only sufficient barr against sin.
For 1. it's certain that the knowledge of God, and acquaintance with him, is the only sufficient bar against since.
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Joseph's acquaintance with God was his preservation against the importunate temptation of his Mistress;Joseph's acquaintance with God was his preservation against the importunate temptation of his Mistress;
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How can I do this great wickedness, and sin against God? The servants of former Governours bare rule over the people, that is, used their pleasure on them, but so did not I, saith Nehemiah, because of the fear of God. How can I do this great wickedness, and since against God? The Servants of former Governors bore Rule over the people, that is, used their pleasure on them, but so did not I, Says Nehemiah, Because of the Fear of God.
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To have God much and aright in our thoughts, is a forcible Caveat against all sin:
To have God much and aright in our thoughts, is a forcible Caveat against all since:
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As it is a powerful barr, so it is an universal barr against sin; it keeps from all sorts of sin, because all sin is against God.
As it is a powerful bar, so it is an universal bar against since; it keeps from all sorts of since, Because all since is against God.
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When a man so knows God, as to reverence him in his thoughts, and to close with his will, this is both a powerful and universal barr to sin.
When a man so knows God, as to Reverence him in his thoughts, and to close with his will, this is both a powerful and universal bar to since.
c-crq dt n1 av vvz np1, c-acp pc-acp vvi pno31 p-acp po31 n2, cc pc-acp vvi p-acp po31 n1, d vbz d dt j cc j n1 p-acp n1.
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A man's reason and parts, and his natural Conscience, may be a fence against some sins, but not all;
A Man's reason and parts, and his natural Conscience, may be a fence against Some Sins, but not all;
dt ng1 n1 cc n2, cc po31 j n1, vmb vbi dt n1 p-acp d n2, cc-acp xx d;
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there are sins that any of these Hedges will let in: Nothing is a sufficient fence against all sin, but a holy aw of God;
there Are Sins that any of these Hedges will let in: Nothing is a sufficient fence against all since, but a holy awe of God;
pc-acp vbr n2 cst d pp-f d n2 vmb vvi p-acp: pix vbz dt j n1 p-acp d n1, p-acp dt j n1 pp-f np1;
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Stand in aw, and sin not. Stand in aw, and sin not.
vvb p-acp zz, cc vvb xx.
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The Devil cannot easily tempt to sin where the Word of God is hid in the heart; thus saith S. John to those young men 1 John 2.14.
The devil cannot Easily tempt to sin where the Word of God is hid in the heart; thus Says S. John to those young men 1 John 2.14.
dt n1 vmbx av-j vvi pc-acp vvi c-crq dt n1 pp-f np1 vbz vvn p-acp dt n1; av vvz n1 np1 p-acp d j n2 crd np1 crd.
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I write unto you young men, because ye are strong, and the Word of God abideth in you, I write unto you young men, Because you Are strong, and the Word of God Abideth in you,
pns11 vvb p-acp pn22 j n2, c-acp pn22 vbr j, cc dt n1 pp-f np1 vvz p-acp pn22,
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and ye have overcome the wicked one. and you have overcome the wicked one.
cc pn22 vhb vvn dt j pi.
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They shall all know me, and I will cause them to walk in my statutes, are links in the Covenant of Grace;They shall all know me, and I will cause them to walk in my statutes, Are links in the Covenant of Grace;
pns32 vmb d vvi pno11, cc pns11 vmb vvi pno32 pc-acp vvi p-acp po11 n2, vbr n2 p-acp dt n1 pp-f n1;
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and therefore those that live in any known sin, may conclude they know not God with a New Covenant knowledge.
and Therefore those that live in any known since, may conclude they know not God with a New Covenant knowledge.
cc av d cst vvb p-acp d j-vvn n1, vmb vvi pns32 vvb xx np1 p-acp dt j n1 n1.
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And again, as a man's reason and parts, or natural Conscience may be curbs from some sins,
And again, as a Man's reason and parts, or natural Conscience may be curbs from Some Sins,
cc av, c-acp dt ng1 n1 cc n2, cc j n1 vmb vbi n2 p-acp d n2,
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so may shame from others, but these are only outside sins; for shame is no barr against sins within doors. Lusts may swarm there;
so may shame from Others, but these Are only outside Sins; for shame is no bar against Sins within doors. Lustiest may swarm there;
av vmb vvi p-acp n2-jn, cc-acp d vbr j av-an n2; p-acp n1 vbz dx n1 p-acp n2 p-acp n2. ng1 vmb vvi a-acp;
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there may be iniquity and hypocrisie to the full within, notwithstanding the thing we call shame.
there may be iniquity and hypocrisy to the full within, notwithstanding the thing we call shame.
pc-acp vmb vbi n1 cc n1 p-acp dt j p-acp, p-acp dt n1 pns12 vvb n1.
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There are no bounds against sins within doors, but an holy aw of God, and his holy Word;
There Are no bounds against Sins within doors, but an holy awe of God, and his holy Word;
pc-acp vbr dx n2 p-acp n2 p-acp n2, cc-acp dt j n1 pp-f np1, cc po31 j n1;
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a setting these always before us, as David did.
a setting these always before us, as David did.
dt vvg d av p-acp pno12, c-acp np1 vdd.
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But when men put God from their thoughts and minds, as those Professors of wisdome among the Gentiles did, of whom the Apostle speaks in Rom. 1.22, 28. As they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient — I say, But when men put God from their thoughts and minds, as those Professors of Wisdom among the Gentiles did, of whom the Apostle speaks in Rom. 1.22, 28. As they did not like to retain God in their knowledge, God gave them over to a Reprobate mind, to do those things which Are not convenient — I say,
cc-acp c-crq n2 vvd np1 p-acp po32 n2 cc n2, c-acp d n2 pp-f n1 p-acp dt n2-j vdd, pp-f ro-crq dt n1 vvz p-acp np1 crd, crd c-acp pns32 vdd xx av-j pc-acp vvi np1 p-acp po32 n1, np1 vvd pno32 a-acp p-acp dt j-jn n1, pc-acp vdi d n2 r-crq vbr xx j — pns11 vvb,
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when men cast God out from their minds, then they sin with the greatest freedom: Our lips are our own, who is Lord over us? There is no hope,
when men cast God out from their minds, then they sin with the greatest freedom: Our lips Are our own, who is Lord over us? There is no hope,
c-crq n2 vvd np1 av p-acp po32 n2, cs pns32 vvb p-acp dt js n1: po12 n2 vbr po12 vvi, r-crq vbz n1 p-acp pno12? pc-acp vbz dx n1,
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but we will walk after our own devices, and we will every one do the imaginations of his evil heart. but we will walk After our own devices, and we will every one do the Imaginations of his evil heart.
cc-acp pns12 vmb vvi p-acp po12 d n2, cc pns12 vmb d crd vdb dt n2 pp-f po31 j-jn n1.
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This is the first demonstration of men's leaving God to be the inlet to sin, This is the First demonstration of men's leaving God to be the inlet to sin,
d vbz dt ord n1 pp-f ng2 n-vvg np1 pc-acp vbi dt n1 pc-acp vvi,
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because there is no powerful and universal barr to sin, but a reverend, hearty, and experimental knowledge of, and acquaintance with God.
Because there is no powerful and universal bar to since, but a reverend, hearty, and experimental knowledge of, and acquaintance with God.
c-acp pc-acp vbz dx j cc j n1 p-acp n1, cc-acp dt j-jn, j, cc j n1 pp-f, cc n1 p-acp np1.
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2. Because such as leave God are left of God to their own lusts: My people would not hearken to my voice, and Israel would none of me:
2. Because such as leave God Are left of God to their own Lustiest: My people would not harken to my voice, and Israel would none of me:
crd p-acp d c-acp vvi np1 vbr vvn pp-f np1 p-acp po32 d n2: po11 n1 vmd xx vvi p-acp po11 n1, cc np1 vmd pi pp-f pno11:
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so I gave them up unto their own hearts lusts. so I gave them up unto their own hearts Lustiest.
av pns11 vvd pno32 a-acp p-acp po32 d n2 n2.
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When men cast off the true God, he casts them under the power of a lying Spirit, as he did Ahab's Prophets:
When men cast off the true God, he Cast them under the power of a lying Spirit, as he did Ahab's prophets:
c-crq n2 vvd a-acp dt j np1, pns31 vvz pno32 p-acp dt n1 pp-f dt j-vvg n1, c-acp pns31 vdd npg1 n2:
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The fool hath said in his heart there is no God. Observe what follows, They are corrupt, they have done abominable works. The fool hath said in his heart there is no God. Observe what follows, They Are corrupt, they have done abominable works.
dt n1 vhz vvn p-acp po31 n1 a-acp vbz dx n1. vvb r-crq vvz, pns32 vbr j, pns32 vhb vdn j n2.
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Thus for the Reasons of the first Branch.
Thus for the Reasons of the First Branch.
av p-acp dt n2 pp-f dt ord n1.
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The Reasons of the second Branch of the Doctrine, That mens leaving God lets in upon them abundance of sorrow.
The Reasons of the second Branch of the Doctrine, That men's leaving God lets in upon them abundance of sorrow.
dt n2 pp-f dt ord n1 pp-f dt n1, cst ng2 vvg n1 vvb|pno12 p-acp p-acp pno32 n1 pp-f n1.
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When Cain went out of the presence of God, he was a man of fears, and a terrour to himself, as Pashur was;
When Cain went out of the presence of God, he was a man of fears, and a terror to himself, as Pashur was;
c-crq np1 vvd av pp-f dt n1 pp-f np1, pns31 vbds dt n1 pp-f n2, cc dt n1 p-acp px31, c-acp np1 vbds;
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I shall be a fugitive, and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. The reason of this is,I shall be a fugitive, and a vagabond in the earth; and it shall come to pass, that every one that finds me shall slay me. The reason of this is,
pns11 vmb vbi dt n-jn, cc dt n1 p-acp dt n1; cc pn31 vmb vvi pc-acp vvi, cst d pi cst vvz pno11 vmb vvi pno11. dt n1 pp-f d vbz,
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1. Because God will fill a man with his own ways, Prov. 1.30.
1. Because God will fill a man with his own ways, Curae 1.30.
crd p-acp np1 vmb vvi dt n1 p-acp po31 d n2, np1 crd.
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1058
They would none of my counsel, therefore shall they eat of the fruit of their own way, They would none of my counsel, Therefore shall they eat of the fruit of their own Way,
pns32 vmd pi pp-f po11 n1, av vmb pns32 vvi pp-f dt n1 pp-f po32 d n1,
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1059
and be filled with their own devices. and be filled with their own devices.
cc vbi vvn p-acp po32 d n2.
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The Prodigal had enough of his farr Countrey, and the Children of Israel of the Flesh they lusted after:
The Prodigal had enough of his Far Country, and the Children of Israel of the Flesh they lusted After:
dt n-jn vhd d pp-f po31 j n1, cc dt n2 pp-f np1 pp-f dt n1 pns32 vvd a-acp:
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1061
He that soweth to the flesh, shall of the flesh reap corruption: They have sown the wind, and they shall reap the whirlwind. He that Soweth to the Flesh, shall of the Flesh reap corruption: They have sown the wind, and they shall reap the whirlwind.
pns31 cst vvz p-acp dt n1, vmb pp-f dt n1 vvb n1: pns32 vhb vvn dt n1, cc pns32 vmb vvi dt n1.
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That is a plain Text in the case in the Prophet Isaiah; Behold all ye that kindle a fire, that compass your selves about with sparks:
That is a plain Text in the case in the Prophet Isaiah; Behold all you that kindle a fire, that compass your selves about with sparks:
cst vbz dt j n1 p-acp dt n1 p-acp dt n1 np1; vvb d pn22 cst vvb dt n1, cst vvb po22 n2 a-acp p-acp n2:
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walk in the light of your fire, and in the sparks that ye have kindled: this shall ye have of mine hand, ye shall lie down in sorrow. walk in the Light of your fire, and in the sparks that you have kindled: this shall you have of mine hand, you shall lie down in sorrow.
vvb p-acp dt n1 pp-f po22 n1, cc p-acp dt n2 cst pn22 vhb vvn: d vmb pn22 vhi pp-f po11 n1, pn22 vmb vvi a-acp p-acp n1.
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2. In this case God observes the Law of Retaliation;
2. In this case God observes the Law of Retaliation;
crd p-acp d n1 np1 vvz dt n1 pp-f n1;
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1065
Eye for eye, tooth for tooth — Where men cast off God, he will cast off them; Eye for eye, tooth for tooth — Where men cast off God, he will cast off them;
vvb p-acp n1, n1 p-acp n1 — q-crq n2 vvd a-acp np1, pns31 vmb vvi p-acp pno32;
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here is the Law of Retaliation.
Here is the Law of Retaliation.
av vbz dt n1 pp-f n1.
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Thus said David on his Deathbed to his Son Solomon, If thou forsake him, he will cast thee off for ever.
Thus said David on his Deathbed to his Son Solomon, If thou forsake him, he will cast thee off for ever.
av vvd np1 p-acp po31 n1 p-acp po31 n1 np1, cs pns21 vvb pno31, pns31 vmb vvi pno21 a-acp p-acp av.
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1068
With the froward thou wilt shew thy self froward, Psal. 18.26. Thine own wickedness shall correct thee, Jer. 2.16.With the froward thou wilt show thy self froward, Psalm 18.26. Thine own wickedness shall correct thee, Jer. 2.16.
p-acp dt j pns21 vm2 vvi po21 n1 j, np1 crd. po21 d n1 vmb vvi pno21, np1 crd.
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1069
And what says Jonah by dear experience? They that observe lying vanities forsake their own mercies.
And what Says Jonah by dear experience? They that observe lying vanities forsake their own Mercies.
cc q-crq vvz np1 p-acp j-jn n1? pns32 cst vvb vvg n2 vvb po32 d n2.
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Jonah thought to have found safety in going from the presence of the Lord, but this involv'd him in such dangers as he never knew before;Jonah Thought to have found safety in going from the presence of the Lord, but this involved him in such dangers as he never knew before;
np1 vvd pc-acp vhi vvn n1 p-acp vvg p-acp dt n1 pp-f dt n1, cc-acp d vvn pno31 p-acp d n2 c-acp pns31 av-x vvd a-acp;
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he fell into the belly of hell. This was also the case of Saul when he rejected the Lord, in rejecting his word;
he fell into the belly of hell. This was also the case of Saul when he rejected the Lord, in rejecting his word;
pns31 vvd p-acp dt n1 pp-f n1. d vbds av dt n1 pp-f np1 c-crq pns31 vvn dt n1, p-acp vvg po31 n1;
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The Lord rejected him from being King; The Lord rejected him from being King;
dt n1 vvd pno31 p-acp vbg n1;
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yea, the Spirit of the Lord departed from him, and an Evil Spirit from the Lord terrefied him.
yea, the Spirit of the Lord departed from him, and an Evil Spirit from the Lord terrified him.
uh, dt n1 pp-f dt n1 vvd p-acp pno31, cc dt j-jn n1 p-acp dt n1 vvd pno31.
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1074
Yea, when Solomon sought happiness out of God, all his findings were vanity and vexation of spirit.
Yea, when Solomon sought happiness out of God, all his findings were vanity and vexation of Spirit.
uh, c-crq np1 vvd n1 av pp-f np1, d po31 n2 vbdr n1 cc n1 pp-f n1.
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Whenever we forsake the fountain of living water, we hew out Cisterns, broken Cisterns, that can hold no water, Jer. 2.13. Application.
Whenever we forsake the fountain of living water, we hew out Cisterns, broken Cisterns, that can hold no water, Jer. 2.13. Application.
np1 pns12 vvb dt n1 pp-f j-vvg n1, pns12 vvi av np1, j-vvn n2, cst vmb vvi dx n1, np1 crd. n1.
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1. This shews us the gross and grievous mistake, I would I might not say of most men, to call that their happiness which is indeed their misery, that is to be loose from God and his Word,
1. This shows us the gross and grievous mistake, I would I might not say of most men, to call that their happiness which is indeed their misery, that is to be lose from God and his Word,
crd np1 vvz pno12 dt j cc j n1, pns11 vmd pns11 vmd xx vvi pp-f ds n2, pc-acp vvi cst po32 n1 r-crq vbz av po32 n1, cst vbz pc-acp vbi j p-acp np1 cc po31 n1,
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and to be tied to their own wills, and led by their own lusts.
and to be tied to their own wills, and led by their own Lustiest.
cc pc-acp vbi vvn p-acp po32 d n2, cc vvd p-acp po32 d n2.
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O how many think it a fine World when they can say, Our lips are our own, who is Lord over us? Men think this a mercy,
O how many think it a fine World when they can say, Our lips Are our own, who is Lord over us? Men think this a mercy,
sy q-crq d vvb pn31 dt j n1 c-crq pns32 vmb vvi, po12 n2 vbr po12 d, r-crq vbz n1 p-acp pno12? n2 vvb d dt n1,
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but the Lord deliver me from such mercy, said St. Bernard. That which men think their mercy, is their misery.
but the Lord deliver me from such mercy, said Saint Bernard. That which men think their mercy, is their misery.
cc-acp dt n1 vvb pno11 p-acp d n1, vvd n1 np1. cst r-crq n2 vvb po32 n1, vbz po32 n1.
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1080
It is better for us that God hedge up our way with thorns, i. e. with difficulties and distresses,
It is better for us that God hedge up our Way with thorns, i. e. with difficulties and Distresses,
pn31 vbz jc p-acp pno12 d np1 n1 a-acp po12 n1 p-acp n2, sy. sy. p-acp n2 cc n2,
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than let us take our own way, and run wild, as we are by nature;
than let us take our own Way, and run wild, as we Are by nature;
cs vvb pno12 vvi po12 d n1, cc vvi j, c-acp pns12 vbr p-acp n1;
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1082
for man is a wild Ass, used to the Wilderness, that snuffeth up the wind at her pleasure. for man is a wild Ass, used to the Wilderness, that snuffeth up the wind At her pleasure.
p-acp n1 vbz dt j n1, vvn p-acp dt n1, cst vvz a-acp dt n1 p-acp po31 n1.
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1083
If God did not hedge up mens way, they would be mostly upon the Devil's Commons:
If God did not hedge up men's Way, they would be mostly upon the Devil's Commons:
cs np1 vdd xx vvi p-acp ng2 n1, pns32 vmd vbi j p-acp dt ng1 n2:
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1084
Forsake God, and the God of this World hath you in his paws, and at his will.
Forsake God, and the God of this World hath you in his paws, and At his will.
vvb np1, cc dt n1 pp-f d n1 vhz pn22 p-acp po31 n2, cc p-acp po31 n1.
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1085
Whilst a man is farr from God, Salvation is farr from him;
While a man is Far from God, Salvation is Far from him;
cs dt n1 vbz av-j p-acp np1, n1 vbz av-j p-acp pno31;
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1086
yea, the further any man's thoughts and desires, and cares are from God, the nearer Satan is to that man to enter into him,
yea, the further any Man's thoughts and Desires, and Cares Are from God, the nearer Satan is to that man to enter into him,
uh, dt av-jc d ng1 n2 cc n2, cc n2 vbr p-acp np1, dt jc np1 vbz p-acp d n1 pc-acp vvi p-acp pno31,
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1087
as he did into Judas. For if Satan will get to a man's right hand when he stands before the Lord, as he did to Joshua the Jews High Priest, he will get into his heart when he is out of God's presence. We read in Job 1.6. how Satan got among the holy Angels when they presented themselves before the Lord; (not that Satan comes into Heaven;
as he did into Judas. For if Satan will get to a Man's right hand when he Stands before the Lord, as he did to joshua the jews High Priest, he will get into his heart when he is out of God's presence. We read in Job 1.6. how Satan god among the holy Angels when they presented themselves before the Lord; (not that Satan comes into Heaven;
c-acp pns31 vdd p-acp np1. c-acp cs np1 vmb vvi p-acp dt ng1 j-jn n1 c-crq pns31 vvz p-acp dt n1, c-acp pns31 vdd p-acp np1 dt np2 j n1, pns31 vmb vvi p-acp po31 n1 c-crq pns31 vbz av pp-f npg1 n1. pns12 vvb p-acp np1 crd. c-crq np1 vvd p-acp dt j n2 c-crq pns32 vvd px32 p-acp dt n1; (xx d np1 vvz p-acp n1;
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for God and his holy Angels may be there where Satan may also be; in the air, or upon the earth:
for God and his holy Angels may be there where Satan may also be; in the air, or upon the earth:
p-acp np1 cc po31 j n2 vmb vbi a-acp c-crq np1 vmb av vbi; p-acp dt n1, cc p-acp dt n1:
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1089
It is a similitude from earthly Kings;
It is a similitude from earthly Kings;
pn31 vbz dt n1 p-acp j n2;
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1090
) how much more may Satan joyn himself to men that are at a distance from God? when their thoughts and minds are remote from God, ) how much more may Satan join himself to men that Are At a distance from God? when their thoughts and minds Are remote from God,
) c-crq d dc vmb np1 vvi px31 p-acp n2 cst vbr p-acp dt n1 p-acp np1? c-crq po32 n2 cc n2 vbr j p-acp np1,
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1091
than Satan is nigh them to influence them, and to be a lying Spirit to them, and in them,
than Satan is High them to influence them, and to be a lying Spirit to them, and in them,
cs np1 vbz av-j pno32 p-acp n1 pno32, cc pc-acp vbi dt vvg n1 p-acp pno32, cc p-acp pno32,
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as he was in Ahab's Prophets; he shews them happiness and pleasure in doing their own wills and lusts, which proves but a cheat, like Juglers tricks.
as he was in Ahab's prophets; he shows them happiness and pleasure in doing their own wills and Lustiest, which Proves but a cheat, like Jugglers tricks.
c-acp pns31 vbds p-acp npg1 n2; pns31 vvz pno32 n1 cc n1 p-acp vdg po32 d n2 cc n2, r-crq vvz p-acp dt n1, av-j ng1 n2.
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1093
That day wherein a man is a stranger to God, is a day of Errors, and a day of Terrors in the conception, if not in the birth:
That day wherein a man is a stranger to God, is a day of Errors, and a day of Terrors in the conception, if not in the birth:
cst n1 c-crq dt n1 vbz dt n1 p-acp np1, vbz dt n1 pp-f n2, cc dt n1 pp-f n2 p-acp dt n1, cs xx p-acp dt n1:
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It's thought a fine thing for every man to do that which is right in his own eyes.
It's Thought a fine thing for every man to do that which is right in his own eyes.
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If men might do what they would, and have what they list, without check from God's Word and their own Conscience, O this would be a brave World with many men!
If men might do what they would, and have what they list, without check from God's Word and their own Conscience, Oh this would be a brave World with many men!
cs n2 vmd vdi r-crq pns32 vmd, cc vhb q-crq pns32 vvb, p-acp n1 p-acp npg1 n1 cc po32 d n1, uh d vmd vbi dt j n1 p-acp d n2!
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but alas, this will be to them as abundance of flesh was to Israel, leanness to their Souls; this sweet meat would be sawced with the wrath of God, as the Quails were;
but alas, this will be to them as abundance of Flesh was to Israel, leanness to their Souls; this sweet meat would be sauced with the wrath of God, as the Quails were;
cc-acp uh, d vmb vbi p-acp pno32 p-acp n1 pp-f n1 vbds p-acp np1, n1 p-acp po32 n2; d j n1 vmd vbi vvn p-acp dt n1 pp-f np1, c-acp dt n2 vbdr;
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and the sweetness of their own lusts would be to them as abhorring as Tamar was to Amnon; and as meat on which a man surfeits.
and the sweetness of their own Lustiest would be to them as abhorring as Tamar was to Amnon; and as meat on which a man Surfeits.
cc dt n1 pp-f po32 d n2 vmd vbi p-acp pno32 c-acp vvg p-acp np1 vbds p-acp np1; cc p-acp n1 p-acp r-crq dt n1 vvz.
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So that it's a thousand times better to have our judgments, reason, wills, and affections under God's command and power then our own:
So that it's a thousand times better to have our Judgments, reason, wills, and affections under God's command and power then our own:
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It's infinitely better to abide with God, than to be loose from him in any of our faculties or ways.
It's infinitely better to abide with God, than to be lose from him in any of our faculties or ways.
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God never did any man hurt that set his heart upon him; but all other things do;
God never did any man hurt that Set his heart upon him; but all other things do;
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yea, they undo us when we set our hearts upon them; we now spend our money for that which is not bread;
yea, they undo us when we Set our hearts upon them; we now spend our money for that which is not bred;
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and our labour for that which sufficeth not. and our labour for that which Suffices not.
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O then, if ever you will do your selves good, acquaint your selves much with God.
O then, if ever you will do your selves good, acquaint your selves much with God.
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A man acquainted with God, need not say as many do, Who will shew us any good? For God saith to him what he did to Moses, I will make all my goodness pass before thee. A man acquainted with God, need not say as many do, Who will show us any good? For God Says to him what he did to Moses, I will make all my Goodness pass before thee.
dt n1 vvn p-acp np1, vvb xx vvi p-acp d vdb, r-crq vmb vvi pno12 d j? p-acp np1 vvz p-acp pno31 r-crq pns31 vdd p-acp np1, pns11 vmb vvi d po11 n1 vvi p-acp pno21.
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Remember Samuel 's words to Israel, 1 Sam. 12.21.
remember Samuel is words to Israel, 1 Sam. 12.21.
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Turn ye not aside from the Lord, for then should ye go after vain things which cannot profit, for they are vain. Turn you not aside from the Lord, for then should you go After vain things which cannot profit, for they Are vain.
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All your projects and contrivances for content out of God's way, will be but as miscarrying wombs, and dry breasts.
All your projects and contrivances for content out of God's Way, will be but as miscarrying wombs, and dry breasts.
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You may sometimes conceit that God deals hardly with you, worse then with wicked men, as Asaph under a temptation did, and as Job did, Job 10.3. but these good men eat their words, and recall'd their error;
You may sometime conceit that God deals hardly with you, Worse then with wicked men, as Asaph under a temptation did, and as Job did, Job 10.3. but these good men eat their words, and Recalled their error;
pn22 vmb av n1 cst np1 vvz av p-acp pn22, jc cs p-acp j n2, c-acp np1 p-acp dt n1 vdd, cc c-acp n1 vdd, np1 crd. cc-acp d j n2 vvb po32 n2, cc vvd po32 n1;
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So foolish was I, and ignorant, said the one; I have uttered that which I understood not, says the other. So foolish was I, and ignorant, said the one; I have uttered that which I understood not, Says the other.
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Doubtless God's worst is better than the World's best, or Satan's best, or the Flesh's best.
Doubtless God's worst is better than the World's best, or Satan's best, or the Flesh's best.
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God's worst will turn it self into good, as the Serpent, Moses was afraid of, presently turned into a Rod in his hand.
God's worst will turn it self into good, as the Serpent, Moses was afraid of, presently turned into a Rod in his hand.
npg1 js n1 vvb pn31 n1 p-acp j, p-acp dt n1, np1 vbds j pp-f, av-j vvn p-acp dt n1 p-acp po31 n1.
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But the Devil's best turns to the greatest evil; Adam and Eve found it so:
But the Devil's best turns to the greatest evil; Adam and Eve found it so:
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He pleased them when he told them they should be as Gods, but they presently saw they were naked. And so the World's best, when the heart is set upon the World, turns into vanity and vexation of spirit; so Solomon found it. He pleased them when he told them they should be as God's, but they presently saw they were naked. And so the World's best, when the heart is Set upon the World, turns into vanity and vexation of Spirit; so Solomon found it.
pns31 vvd pno32 c-crq pns31 vvd pno32 pns32 vmd vbi c-acp n2, p-acp pns32 av-j vvd pns32 vbdr j. cc av dt n1|vbz av-js, c-crq dt n1 vbz vvn p-acp dt n1, vvz p-acp n1 cc n1 pp-f n1; av np1 vvd pn31.
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And the best of self proves as bad.
And the best of self Proves as bad.
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When Jonah would wave God's Call, and follow his own humour, he learnt by sad experience,
When Jonah would wave God's Call, and follow his own humour, he learned by sad experience,
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and dear bought, that they that observe lying vanities, forsake their own mercies: He went from the presence of God to save himself,
and dear bought, that they that observe lying vanities, forsake their own Mercies: He went from the presence of God to save himself,
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but he lost himself first in the Sea, and then in the belly of Hell.
but he lost himself First in the Sea, and then in the belly of Hell.
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If to depart from God and his Government, to be at our own dispose, be the inlet to sin and misery,
If to depart from God and his Government, to be At our own dispose, be the inlet to sin and misery,
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then take heed of such sins as cause your departing from God. And what sins are these?
then take heed of such Sins as cause your departing from God. And what Sins Are these?
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First, Ignorance of God, of his worth and excellency;
First, Ignorance of God, of his worth and excellency;
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ignorance of his Allsufficiency, when men profess an unknown God, as St. Paul saw in Athens an Altar to the unknown God: Now their spirits sit loose from God;
ignorance of his All-sufficiency, when men profess an unknown God, as Saint Paul saw in Athens an Altar to the unknown God: Now their spirits fit lose from God;
n1 pp-f po31 n1, c-crq n2 vvb dt j np1, c-acp n1 np1 vvd p-acp np1 dt n1 p-acp dt j np1: av po32 n2 vvb j p-acp np1;
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they have no great affections for him, nor do they much stand in aw of him,
they have no great affections for him, nor do they much stand in awe of him,
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but sin with liberty and liking; They proceed from evil to evil; for they know not me, saith the Lord.
but since with liberty and liking; They proceed from evil to evil; for they know not me, Says the Lord.
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Mens ignorance of God's Attributes, and Word, and Works becomes sin to them, as Jeroboam's Calves at Dan and Bethel did to Israel. And Ignorance of God becomes mens misery too,
Mens ignorance of God's Attributes, and Word, and Works becomes since to them, as Jeroboam's Calves At Dan and Bethel did to Israel. And Ignorance of God becomes men's misery too,
np1 n1 pp-f npg1 n2, cc n1, cc vvz vvz n1 p-acp pno32, p-acp npg1 n2 p-acp uh cc np1 vdd p-acp np1. cc n1 pp-f np1 vvz ng2 n1 av,
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as is said of the people whom the King of Assyria placed in the Cities of Samaria, that because they knew not the manner of the God of the Land, therefore he sent Lions among them, and they slew them;
as is said of the people whom the King of Assyria placed in the Cities of Samaria, that Because they knew not the manner of the God of the Land, Therefore he sent Lions among them, and they slew them;
c-acp vbz vvn pp-f dt n1 ro-crq dt n1 pp-f np1 vvn p-acp dt n2 pp-f np1, d c-acp pns32 vvd xx dt n1 pp-f dt n1 pp-f dt n1, av pns31 vvd n2 p-acp pno32, cc pns32 vvd pno32;
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because they knew not the manner of the God of the Land. 2. Unbelief is a sin that makes men to depart from God.Because they knew not the manner of the God of the Land. 2. Unbelief is a since that makes men to depart from God.
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Take heed Brethren, lest there be in any of you an heart of unbelief in departing from the living God. Take heed Brothers, lest there be in any of you an heart of unbelief in departing from the living God.
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Unbelief is the ground of mens drawing back from God. Israels unbelief in the Wilderness made them change their God into a golden Calve; Unbelief is the ground of men's drawing back from God. Israel's unbelief in the Wilderness made them change their God into a golden Calve;
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their unbelief caused a double casting off; they cast off God, and God casts off them;
their unbelief caused a double casting off; they cast off God, and God Cast off them;
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and the Land of Canaan would not receive them, So then they could not enter in because of unbelief.
and the Land of Canaan would not receive them, So then they could not enter in Because of unbelief.
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As Faith is the grace of union between God and Men, so Unbelief is the sin of separation. As Faith is the grace of Union between God and Men, so Unbelief is the since of separation.
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3. Spiritual Pride makes us leave God, and God us. The wicked, through the pride of his countenance, will not seek after God;
3. Spiritual Pride makes us leave God, and God us. The wicked, through the pride of his countenance, will not seek After God;
crd j n1 vvz pno12 vvi np1, cc n1 pno12. dt j, p-acp dt n1 pp-f po31 n1, vmb xx vvi p-acp np1;
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God is not in all his thoughts: and so God beholds the proud afar off. God keeps at a distance from a proud heart;God is not in all his thoughts: and so God beholds the proud afar off. God keeps At a distance from a proud heart;
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his abode is with the humble spirit, but the proud man dwells by himself: his Abided is with the humble Spirit, but the proud man dwells by himself:
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Self-depending, and self-seeking, and self-ascribing, are the Idols of a proud heart, and keep God out of that his Chair of State.
Self-depending, and self-seeking, and self-ascribing, Are the Idols of a proud heart, and keep God out of that his Chair of State.
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O take heed then of the poyson that corrupt nature extracts from good parts, from moral vertues, and from great priviledges;
Oh take heed then of the poison that corrupt nature extracts from good parts, from moral Virtues, and from great privileges;
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these are very good and desirable in themselves, but through man's corrupt nature, there is a poyson that follows them;
these Are very good and desirable in themselves, but through Man's corrupt nature, there is a poison that follows them;
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as the Bee has a sting as well as honey:
as the Bee has a sting as well as honey:
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And this poyson is our aptness to settle on our own bottoms, and to think of our selves above what is meet,
And this poison is our aptness to settle on our own bottoms, and to think of our selves above what is meet,
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as Simon Magus gave out that himself was some great one. St. Paul himself was in this danger, to be exalted through the abundance of revelations.
as Simon Magus gave out that himself was Some great one. Saint Paul himself was in this danger, to be exalted through the abundance of revelations.
c-acp np1 np1 vvd av d n1 vbds d j pi. n1 np1 px31 vbds p-acp d n1, pc-acp vbi vvn p-acp dt n1 pp-f n2.
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They drive the heat inward, they draw a man's eye too much on himself, and so keep him at a distance from God, which becomes a Snare to him,
They drive the heat inward, they draw a Man's eye too much on himself, and so keep him At a distance from God, which becomes a Snare to him,
pns32 vvb dt n1 j, pns32 vvb dt ng1 n1 av av-d p-acp px31, cc av vvb pno31 p-acp dt n1 p-acp np1, r-crq vvz dt n1 p-acp pno31,
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as Gideon's Ephod did to him, and to his House.
as Gideon's Ephod did to him, and to his House.
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As a man's Castle or Fort, well furnished with Ammunition and Provision, is a good defence against an Enemy;
As a Man's Castle or Fort, well furnished with Ammunition and Provision, is a good defence against an Enemy;
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but if he keep it against his Prince, it may prove his ruin: Thus a mans parts and gifts and priviledges, may render him useful many ways;
but if he keep it against his Prince, it may prove his ruin: Thus a men parts and Gifts and privileges, may render him useful many ways;
cc-acp cs pns31 vvb pn31 p-acp po31 n1, pn31 vmb vvi po31 n1: av dt ng1 n2 cc n2 cc n2, vmb vvi pno31 j d n2;
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but if once they draw his eye off from God to self, to self-esteem and self-applause, he'l depend little on God, and ascribe little to him;
but if once they draw his eye off from God to self, to self-esteem and self-applause, He'll depend little on God, and ascribe little to him;
cc-acp cs a-acp pns32 vvb po31 n1 a-acp p-acp np1 p-acp n1, p-acp n1 cc n1, pns31|vmb vvi av-j p-acp np1, cc vvi j p-acp pno31;
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and so they are his undoing.
and so they Are his undoing.
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It was self-righteousness that kept the Jews off from Christ, and the Scribes and Pharisees from sense of their sinfulness, and sorrow for it.
It was self-righteousness that kept the jews off from christ, and the Scribes and Pharisees from sense of their sinfulness, and sorrow for it.
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Parts and moral Vertues, and a fair outward Carriage do often prove as great an impediment to the receiving of Christ,
Parts and moral Virtues, and a fair outward Carriage do often prove as great an impediment to the receiving of christ,
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and the free Grace of God, as gross sins, and sometimes greater. A man that is full of self has no room for God;
and the free Grace of God, as gross Sins, and sometime greater. A man that is full of self has no room for God;
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as a Glass that is full of clear water will hinder the pouring Wine into it,
as a Glass that is full of clear water will hinder the pouring Wine into it,
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as much as a Glass full of Water that is muddy.
as much as a Glass full of Water that is muddy.
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Lastly, If you would not leave God, and his Government, and disposal of you, get his New-Covenant-fear into your heart, and keep it there.
Lastly, If you would not leave God, and his Government, and disposal of you, get his New-Covenant-fear into your heart, and keep it there.
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I will put my fear into their hearts, that they shall not depart from me. I will put my Fear into their hearts, that they shall not depart from me.
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This, I say this fear of God in the heart of man will link man to God faster than Ruth to Naomi, or Jonathan to David.
This, I say this Fear of God in the heart of man will link man to God faster than Ruth to Naomi, or Johnathan to David.
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Quest. But what is this New-Covenant-fear of God in a man's heart?Quest. But what is this New-Covenant-fear of God in a Man's heart?
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Answ. It is such a reverend and high esteem of God, through inward acquaintance with him,Answer It is such a reverend and high esteem of God, through inward acquaintance with him,
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and his Laws in our minds and hearts, as makes us, we will leave any thing rather than God:
and his Laws in our minds and hearts, as makes us, we will leave any thing rather than God:
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as Abrahams fear of God, such fear as is here spoken of, made him leave his native Countrey and Kindred to follow God. as Abrahams Fear of God, such Fear as is Here spoken of, made him leave his native Country and Kindred to follow God.
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O feel this fear of God in your hearts, and it will be impossible to part you and God:
O feel this Fear of God in your hearts, and it will be impossible to part you and God:
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Be his present dispensations towards you never so sharp, you'l cling to him, as the Child does to the Mother when she chides it;
Be his present dispensations towards you never so sharp, You'll cling to him, as the Child does to the Mother when she chides it;
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Though he slay me, yet wil• I trust in him. Though he slay me, yet wil• I trust in him.
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And let your outward condition be never so low, yea, and your parts never so mean, that men see no form or comliness in you, why they should desire you:
And let your outward condition be never so low, yea, and your parts never so mean, that men see no from or comeliness in you, why they should desire you:
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yet Christ's desire will be towards you;
yet Christ's desire will be towards you;
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and God's Soul is knit to yours so, that he will never never leave you nor forsake you.
and God's Soul is knit to yours so, that he will never never leave you nor forsake you.
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Be but poor within as well as without, and God will have your Company to choose;
Be but poor within as well as without, and God will have your Company to choose;
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To this man will I look that is poor, and of a contrite spirit. To this man will I look that is poor, and of a contrite Spirit.
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I dwell in the high and holy place, with him also that is of a contrite and humble spirit. I dwell in the high and holy place, with him also that is of a contrite and humble Spirit.
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And so much for the second general Doctrine taught us in this first part of the Parable.
And so much for the second general Doctrine taught us in this First part of the Parable.
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CHAP. VIII. Wherein is shewed, That God gives to every man a Portion to be improved:
CHAP. VIII. Wherein is showed, That God gives to every man a Portion to be improved:
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together with the Reasons for his so doing, from that particular Clause of the 12th. Verse, And he divided his Living unto them.together with the Reasons for his so doing, from that particular Clause of the 12th. Verse, And he divided his Living unto them.
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HAVING done with the two general Doctrines from this first part of the Parable, I shall now proceed to those which result from the several Clauses thereof;
HAVING done with the two general Doctrines from this First part of the Parable, I shall now proceed to those which result from the several Clauses thereof;
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beginning with that in the end of the 12th. Verse, wherein the Father of these two Sons acts his first part, viz. And he divided unto them his living.
beginning with that in the end of the 12th. Verse, wherein the Father of these two Sons acts his First part, viz. And he divided unto them his living.
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The Greek word NONLATINALPHABET signifies life; it is translated so in 1 Tim. 2.2. — that we may lead a quiet and peaceable life — Sometimes the word signifieth livelyhood, or living or estate, Luke 8.43 — which had spent all her living upon Physicians, or all her livelyhood or estate:
The Greek word signifies life; it is translated so in 1 Tim. 2.2. — that we may led a quiet and peaceable life — Sometime the word signifies livelihood, or living or estate, Lycia 8.43 — which had spent all her living upon Physicians, or all her livelihood or estate:
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So that this Father divided his estate or goods to them; he gave them their portions. So that this Father divided his estate or goods to them; he gave them their portions.
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Now the Doctrine from the words is this:
Now the Doctrine from the words is this:
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That God gives men, even natural and sinful men, a portion, and leaves them to improve it.
That God gives men, even natural and sinful men, a portion, and leaves them to improve it.
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The Father gave his younger Son a portion, and left him to husband it. The wicked and slothful servant had a Talent put into his hands by his Lord:
The Father gave his younger Son a portion, and left him to husband it. The wicked and slothful servant had a Talon put into his hands by his Lord:
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Christ giveth gifts to men to improve, even to the rebellious, Psal. 68.18. The Heathen have their Talents: christ gives Gifts to men to improve, even to the rebellious, Psalm 68.18. The Heathen have their Talents:
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First, They have the light of Nature within them; they have a natural Divinity, whereby they know God, and much good and evil:
First, They have the Light of Nature within them; they have a natural Divinity, whereby they know God, and much good and evil:
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— having not the Law, do by nature the things contained in the Law: They have excusing and accusing Consciences. — having not the Law, do by nature the things contained in the Law: They have excusing and accusing Consciences.
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And Secondly, they have the light of the Creature without them, by which they may feel after God, Acts 17.27. — that they should seek the Lord, if haply they might feel after him, and find him.
And Secondly, they have the Light of the Creature without them, by which they may feel After God, Acts 17.27. — that they should seek the Lord, if haply they might feel After him, and find him.
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As we know the presence of the Soul in the Body by feeling the Pulse, so may, and so have the Heathens perceived God by their inspection into the Creation:
As we know the presence of the Soul in the Body by feeling the Pulse, so may, and so have the heathens perceived God by their inspection into the Creation:
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So saith the Apostle, The invisible things of him (i. e. So Says the Apostle, The invisible things of him (i. e.
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of God) from the Creation of the World are clearly seen, being understood by the things that are made,
of God) from the Creation of the World Are clearly seen, being understood by the things that Are made,
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even his eternal Power and Godhead; so that they are without excuse. even his Eternal Power and Godhead; so that they Are without excuse.
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But now to Christians, who live in the Climate of the Gospel, God gives another greater light than those of Nature and the Creature, scil. the light of the holy Scriptures,
But now to Christians, who live in the Climate of the Gospel, God gives Another greater Light than those of Nature and the Creature, scil. the Light of the holy Scriptures,
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and the offers of Christ and Salvation by him; the convictions also, and motions of the Spirit:
and the offers of christ and Salvation by him; the convictions also, and motions of the Spirit:
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The Spirit of God strives with men long, though not always. Besides, the Scripture holds forth to Christians the example of Christ, and of former Saints.
The Spirit of God strives with men long, though not always. Beside, the Scripture holds forth to Christians the Exampl of christ, and of former Saints.
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And the Spirit also works in many men gifts and common grace, in some more, in some less.
And the Spirit also works in many men Gifts and Common grace, in Some more, in Some less.
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Judas had gifts as well as the rest of the Disciples;Judas had Gifts as well as the rest of the Disciples;
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so had those that prophecied in Christ's Name, and in his Name cast out Devils —.
so had those that prophesied in Christ's Name, and in his Name cast out Devils —.
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Every man hath a price put into his hand, even the fool. God gives the worst of men among us a Portion to improve, Every man hath a price put into his hand, even the fool. God gives the worst of men among us a Portion to improve,
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and leaves them to husband their Talents. And first, men themselves would have it so, as we see in this younger Son:
and leaves them to husband their Talents. And First, men themselves would have it so, as we see in this younger Son:
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Men love to have it so, as the Lord said of the Jews: Natural men think they can shift sufficiently for themselves;
Men love to have it so, as the Lord said of the jews: Natural men think they can shift sufficiently for themselves;
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they are full of self-projects, and self-confidence withal: I will pull down my barns and build bigger;
they Are full of self-projects, and self-confidence withal: I will pull down my Barns and built bigger;
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and I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease — Such self-confident Creatures were those Is. 56.12. To morrow shall be as this day, and more abundant. and I will say to my soul, Soul, thou hast much goods laid up for many Years, take thine ease — Such self-confident Creatures were those Is. 56.12. To morrow shall be as this day, and more abundant.
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Many men can live in the World without God; this is their conceit. Yea, better men than these mentioned have been prone to self-conceit, and self-confidence; Many men can live in the World without God; this is their conceit. Yea, better men than these mentioned have been prove to self-conceit, and self-confidence;
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not only Peter, but James and John: They asked Jesus to sit one at his right hand,
not only Peter, but James and John: They asked jesus to fit one At his right hand,
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and the other at his left — Jesus asked them, Are ye able to drink of the Cup that I shall drink of? They say unto him, we are able.
and the other At his left — jesus asked them, are you able to drink of the Cup that I shall drink of? They say unto him, we Are able.
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But alas, as they knew not what they asked, so they knew not what they answered;
But alas, as they knew not what they asked, so they knew not what they answered;
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for when Jesus Christ was to drink the Cup, these two Disciples left him as well as the rest.
for when jesus christ was to drink the Cup, these two Disciples left him as well as the rest.
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We may see self-conceit in the very Nature of man, if we observe Children when they first find their feet, they phancy they can go of themselves,
We may see self-conceit in the very Nature of man, if we observe Children when they First find their feet, they fancy they can go of themselves,
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and venture, though they get falls.
and venture, though they get falls.
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2. As men love to have it so, scil. that God should give them their Portions,
2. As men love to have it so, scil. that God should give them their Portions,
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and leave them to themselves to husband it; so God will have it so, and that for divers Reasons.
and leave them to themselves to husband it; so God will have it so, and that for diverse Reasons.
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1. To justifie himself when he judgeth and condemneth men. God gives every man more than he useth well:
1. To justify himself when he Judgeth and Condemneth men. God gives every man more than he uses well:
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We need not go to God's decree of Reprobation to justifie his damning men; we do not find that God will judge man by his decrees;
We need not go to God's Decree of Reprobation to justify his damning men; we do not find that God will judge man by his decrees;
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he will not say, Thou art damned, because I reprobated thee, but because thou hast not lived up to thy light,
he will not say, Thou art damned, Because I reprobated thee, but Because thou hast not lived up to thy Light,
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nor improv'd thy talent, thy knowledge, thy conscience, thy opportunities, and many helps. God reaps not where he sows not, as foolish man is apt to charge him.
nor improved thy talon, thy knowledge, thy conscience, thy opportunities, and many helps. God reaps not where he Sovus not, as foolish man is apt to charge him.
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Men will be damn'd for misusing their Portion God hath given them:
Men will be damned for misusing their Portion God hath given them:
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the light, the means, the mercies, the afflictions, the Ordinances, and the examples God hath given and set before them to improve.
the Light, the means, the Mercies, the afflictions, the Ordinances, and the Examples God hath given and Set before them to improve.
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God will not need to condemn the Heathen for not believing in Christ, negative unbelief; i. e. unbelief for want of means damns not;
God will not need to condemn the Heathen for not believing in christ, negative unbelief; i. e. unbelief for want of means damns not;
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but they will be damned for misusing the light of Nature, and the light of the Creature, that would have taught them more of God and themselves than they would learn:
but they will be damned for misusing the Light of Nature, and the Light of the Creature, that would have taught them more of God and themselves than they would Learn:
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They are without excuse, saith the Apostle, because when they knew God, they glorified him not as God, They Are without excuse, Says the Apostle, Because when they knew God, they glorified him not as God,
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neither were thankful, but became vain in their imaginations. neither were thankful, but became vain in their Imaginations.
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Indeed evil and slothful Christians will be damned for not coming home to Christ, and for not walking up to the Profession of Christ they have made,
Indeed evil and slothful Christians will be damned for not coming home to christ, and for not walking up to the Profession of christ they have made,
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because they walk not in those Duties of Holiness the Gospel discovers to them:
Because they walk not in those Duties of Holiness the Gospel discovers to them:
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These men will be speechless at the Sentence of Damnation which the Lord Jesus will pass on them,
These men will be speechless At the Sentence of Damnation which the Lord jesus will pass on them,
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as he was in Matthew 22.12. Their own Consciences cannot but concurr with Sentence of Judgment; they will be speechless; they will be NONLATINALPHABET, Tit. 3.11. self-judged and self-condemned.
as he was in Matthew 22.12. Their own Consciences cannot but concur with Sentence of Judgement; they will be speechless; they will be, Tit. 3.11. self-judged and self-condemned.
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They will not chat at God then, as they often do now.
They will not chat At God then, as they often do now.
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Who hath resisted his will? Nay, but O man, who art thou that repliest against God, Who hath resisted his will? Nay, but Oh man, who art thou that repliest against God,
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or answerest against, or chattest with God?
or Answerest against, or chattest with God?
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2. God doth give all men, the worst of men, their Portion, or Talents to improve, to glorifie his free Grace, and that two ways:
2. God does give all men, the worst of men, their Portion, or Talents to improve, to Glorify his free Grace, and that two ways:
crd np1 vdz vvi d n2, dt js pp-f n2, po32 n1, cc n2 pc-acp vvi, pc-acp vvi po31 j n1, cc d crd n2:
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1. In entertaining such as have abused their Stock put into their hands, as the Father did by his Prodigal Son,
1. In entertaining such as have abused their Stock put into their hands, as the Father did by his Prodigal Son,
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and as the Housholder did by those that came into his work but at the eleventh hour.
and as the Householder did by those that Come into his work but At the eleventh hour.
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Sins against light and goodness, when pardoned, are great illustrations of free Grace:
Sins against Light and Goodness, when pardoned, Are great illustrations of free Grace:
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That woman loved much when much was forgiven her. O when a Saul obtains mercy, after he hath been a blasphemer and a persecutor, after he hath turned the edge of all his learning, parts, gifts,
That woman loved much when much was forgiven her. Oh when a Saul obtains mercy, After he hath been a blasphemer and a persecutor, After he hath turned the edge of all his learning, parts, Gifts,
cst n1 vvd d c-crq d vbds vvn pno31. uh c-crq dt np1 vvz n1, c-acp pns31 vhz vbn dt n1 cc dt n1, c-acp pns31 vhz vvn dt n1 pp-f d po31 n1, n2, n2,
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and interest against the Name of Jesus Christ, and so farr vitiated and debauched his Conscience,
and Interest against the Name of jesus christ, and so Far vitiated and debauched his Conscience,
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as to do all this under pretence of Conscience;
as to do all this under pretence of Conscience;
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as he himself said, I verily thought with my self, that I ought to do many things contrary to the Name of Jesus of Nazareth.
as he himself said, I verily Thought with my self, that I ought to do many things contrary to the Name of jesus of Nazareth.
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I say, for such a man, after such base abuse of his Talents, to be received to Grace and Mercy, But I obtained mercy, this must needs exalt the free Grace of God in the hearts of such as have so abused his Grace:
I say, for such a man, After such base abuse of his Talents, to be received to Grace and Mercy, But I obtained mercy, this must needs exalt the free Grace of God in the hearts of such as have so abused his Grace:
pns11 vvb, p-acp d dt n1, p-acp d j n1 pp-f po31 n2, pc-acp vbi vvn p-acp n1 cc n1, cc-acp pns11 vvd n1, d vmb av vvi dt j n1 pp-f np1 p-acp dt n2 pp-f d c-acp vhb av vvn po31 n1:
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For God might have said to such a man as to the wicked and slothful Servant, Cast ye him into outer darkness:
For God might have said to such a man as to the wicked and slothful Servant, Cast you him into outer darkness:
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There is desert enough for it, but free Grace over-rules the Case. There is desert enough for it, but free Grace overrules the Case.
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2. God does it, that he may glorifie his free Grace in a free choice of the objects of his Grace;
2. God does it, that he may Glorify his free Grace in a free choice of the objects of his Grace;
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for all men in themselves are alike indisposed to honour God with their Portion he gives them.
for all men in themselves Are alike indisposed to honour God with their Portion he gives them.
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As we are all alike by Nature the children of wrath, so we are all by Nature foolish, and disobedient, serving divers lusts.
As we Are all alike by Nature the children of wrath, so we Are all by Nature foolish, and disobedient, serving diverse Lustiest.
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All by Nature refuse and resist Grace.
All by Nature refuse and resist Grace.
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Now God takes whom he pleaseth out of their own hands and power into his, to be under his Discipline:
Now God Takes whom he Pleases out of their own hands and power into his, to be under his Discipline:
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He made David to know wisdom in the hidden parts; He made David to know Wisdom in the hidden parts;
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but did not so by Saul, — Thou hast hid these things (saith our Lord Jesus to his Father, and that with thanks) from the wise and prudent,
but did not so by Saul, — Thou hast hid these things (Says our Lord jesus to his Father, and that with thanks) from the wise and prudent,
cc-acp vdd xx av p-acp np1, — pns21 vh2 vvn d n2 (vvz po12 n1 np1 p-acp po31 n1, cc cst p-acp n2) p-acp dt j cc j,
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and hast revealed them unto babes. And to you it is given to know the mysteries of the Kingdom of Heaven,
and hast revealed them unto babes. And to you it is given to know the Mysteres of the Kingdom of Heaven,
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but to them it is not. That Question of the Apostle in 1 Cor. 4.7. supposeth this, Who made thee to differ from another? Indeed if the Question be asked a Jesuit or Remonstrant, he will Answer, I my self made me to differ; but it's a proud Answer:but to them it is not. That Question of the Apostle in 1 Cor. 4.7. Supposeth this, Who made thee to differ from Another? Indeed if the Question be asked a Jesuit or Remonstrant, he will Answer, I my self made me to differ; but it's a proud Answer:
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For it is plain, the Apostle asked not this Question to puff up man, but to humble him,
For it is plain, the Apostle asked not this Question to puff up man, but to humble him,
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and to exalt God, as appeareth by the following Question;
and to exalt God, as appears by the following Question;
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And what hast thou that thou didst not receive? and then, Why dost thou glory, as if thou hadst not received it? It's evident St. Paul's scope was that which is the scope of the Gospel, to exclude boasting: It is likely that Paul directed his Question to those Theologi gloriae, as Luther used to call the vain-glorious and self-ascribing Preachers at Corinth, who would seem to be some great ones, And what hast thou that thou didst not receive? and then, Why dost thou glory, as if thou Hadst not received it? It's evident Saint Paul's scope was that which is the scope of the Gospel, to exclude boasting: It is likely that Paul directed his Question to those Theologians Glory, as Luther used to call the vainglorious and self-ascribing Preachers At Corinth, who would seem to be Some great ones,
cc r-crq vh2 pns21 cst pns21 vdd2 xx vvi? cc av, uh-crq vd2 pns21 n1, c-acp cs pns21 vhd2 xx vvn pn31? pn31|vbz j n1 npg1 n1 vbds d r-crq vbz dt n1 pp-f dt n1, p-acp vvi vvg: pn31 vbz j cst np1 vvd po31 n1 p-acp d np1 fw-la, p-acp np1 vvd pc-acp vvi dt j cc j n2 p-acp np1, r-crq vmd vvi pc-acp vbi d j pi2,
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as Simon did in Acts 8. In the Creation all was a confused Chaos till the Spirit moved on the face of the Waters, and then there was a distinction of Creatures:
as Simon did in Acts 8. In the Creation all was a confused Chaos till the Spirit moved on the face of the Waters, and then there was a distinction of Creatures:
c-acp np1 vdd p-acp n2 crd p-acp dt n1 d vbds dt j-vvn n1 p-acp dt n1 vvn p-acp dt n1 pp-f dt n2, cc av a-acp vbds dt n1 pp-f n2:
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So all men by Nature are a confused mass, all in darkness, and disobedience, and abusers of our Portions, turning our Talents against God who gives them, as the Children of Israel made an Idol of the golden Earrings of the Egyptians which God had given them.
So all men by Nature Are a confused mass, all in darkness, and disobedience, and Abusers of our Portions, turning our Talents against God who gives them, as the Children of Israel made an Idol of the golden Earrings of the egyptians which God had given them.
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She did not know, saith the Lord, that I gave her Corn and Wine and Oyl, and multiplied her Silver and Gold which they prepared for Baal, or wherewith they made Baal. Such abusers are men of their Parts and Portions he gives them, She did not know, Says the Lord, that I gave her Corn and Wine and Oil, and multiplied her Silver and Gold which they prepared for Baal, or wherewith they made Baal. Such Abusers Are men of their Parts and Portions he gives them,
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until he changes their hearts, and giveth them another spirit.
until he changes their hearts, and gives them Another Spirit.
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All are like Onesimus before his Conversion, unprofitable Servants, contrary to his Name, which signifieth useful or profitable; but when Onesimus was Converted, All Are like Onesimus before his Conversion, unprofitable Servants, contrary to his Name, which signifies useful or profitable; but when Onesimus was Converted,
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then he answered his Name to purpose;
then he answered his Name to purpose;
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Now profitable to thee and to me, Philem. 11. vers. He became both a faithful Servant and a faithful Brother: Now profitable to thee and to me, Philemon 11. vers. He became both a faithful Servant and a faithful Brother:
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So contrary are men in a state of Grace to what they were in their Natural state.
So contrary Are men in a state of Grace to what they were in their Natural state.
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Quest. But whence is this Change? Answ. Not of man himself, but of God: He that made the old Creature makes the new.Quest. But whence is this Change? Answer Not of man himself, but of God: He that made the old Creature makes the new.
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It is not the spirit of man that produces Regeneration, but the Spirit of God; Except a man be born again of the Spirit —.
It is not the Spirit of man that produces Regeneration, but the Spirit of God; Except a man be born again of the Spirit —.
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All Converts to a state of Grace, are begotten and born of God: He that is begotten of God, and born of God, are usual expressions with St. John.
All Converts to a state of Grace, Are begotten and born of God: He that is begotten of God, and born of God, Are usual expressions with Saint John.
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3. God gives men a Portion, and leaves them to husband it, that he may humble them in the sense and proof of their own weakness and impotency,
3. God gives men a Portion, and leaves them to husband it, that he may humble them in the sense and proof of their own weakness and impotency,
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and make them look for help from Grace:
and make them look for help from Grace:
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God will have men humbled, not only for sin, but also for their impotency to get Grace.
God will have men humbled, not only for since, but also for their impotency to get Grace.
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There must be in men a double self-despair; one in regard of sin and guilt; All the world must become guilty before God:
There must be in men a double self-despair; one in regard of since and guilt; All the world must become guilty before God:
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And another in regard of self-impotency to get Grace when they feel they need it. Sense of sin will make a man seek Grace;
And Another in regard of self-impotency to get Grace when they feel they need it. Sense of since will make a man seek Grace;
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and sense of impotency will make him seek it of God: Many have the first self-despair, but want the second;
and sense of impotency will make him seek it of God: Many have the First self-despair, but want the second;
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for though they are out of hope in regard of their sins, yet not as to their own conceited self-sufficiency to repent and turn to God.
for though they Are out of hope in regard of their Sins, yet not as to their own conceited self-sufficiency to Repent and turn to God.
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Here lieth the reason of many mens not repenting and turning from sin to God, their thoughts of their Can when they will.
Here lies the reason of many men's not repenting and turning from since to God, their thoughts of their Can when they will.
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Joshua told the people, Ye cannot serve the Lord, for he is an holy God: The people reply, Nay, but we will serve the Lord. joshua told the people, You cannot serve the Lord, for he is an holy God: The people reply, Nay, but we will serve the Lord.
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Men commonly cheat themselves with self-conceit and considence in the power of their own wills.
Men commonly cheat themselves with self-conceit and confidence in the power of their own wills.
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Alas, God must not only give men power to seek Grace, but power to accept of it when he gives it,
Alas, God must not only give men power to seek Grace, but power to accept of it when he gives it,
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and power to use it when they have it. Ephraim had been brisk enough in self-dependence;
and power to use it when they have it. Ephraim had been brisk enough in self-dependence;
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his pride did testifie to his face: his pride did testify to his face:
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yet at length Ephraim crieth out, Turn thou me, O Lord, and I shall be turned. yet At length Ephraim cries out, Turn thou me, Oh Lord, and I shall be turned.
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You that have Grace know, that not only the gift of Grace, but the use of Grace also is of God:
You that have Grace know, that not only the gift of Grace, but the use of Grace also is of God:
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Work out your salvation with fear and trembling; Work out your salvation with Fear and trembling;
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for it is God that worketh in you both to will and to do of his good pleasure. for it is God that works in you both to will and to do of his good pleasure.
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The Spirit of God must help godly mens infirmities in prayer, Rom. 8.26. teach them what to say when brought before Rulers for Christ his sake, Matth. 10.19, 20. Thou hast wrought all our works for us, Isa. 26.12.
The Spirit of God must help godly men's infirmities in prayer, Rom. 8.26. teach them what to say when brought before Rulers for christ his sake, Matthew 10.19, 20. Thou hast wrought all our works for us, Isaiah 26.12.
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If God did not do thus for his own people, they would manage a state of of grace but ill.
If God did not do thus for his own people, they would manage a state of of grace but ill.
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When Hezekiah was left to himself but in one point, he miscarried sadly: And therefore it is not ordinary for God to leave his people to themselves;
When Hezekiah was left to himself but in one point, he miscarried sadly: And Therefore it is not ordinary for God to leave his people to themselves;
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he did Hezekiah, yet but in one single case, to find him matter of humbling in himself,
he did Hezekiah, yet but in one single case, to find him matter of humbling in himself,
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as he had had matter of glorying in God. And We all may see our own insufficiency in him, even in common actions;
as he had had matter of glorying in God. And We all may see our own insufficiency in him, even in Common actions;
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yea, to a good thought, we are like young Writers who must have their Hand and Pen guided, else they make bad Letters.
yea, to a good Thought, we Are like young Writers who must have their Hand and Pen guided, Else they make bad Letters.
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Had not Jesus Christ prayed for Peter's faith, it had failed him; and it's thus with every Grace and all Duties:
Had not jesus christ prayed for Peter's faith, it had failed him; and it's thus with every Grace and all Duties:
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And therefore little Grace acted with great dependance on Christ, will do more than a greater measure of Grace, And Therefore little Grace acted with great dependence on christ, will do more than a greater measure of Grace,
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but less dependance on Christ's assistance.
but less dependence on Christ's assistance.
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St. Paul ascribes not only the dignity of his Apostleship to God, but all his actual service therein;
Saint Paul ascribes not only the dignity of his Apostleship to God, but all his actual service therein;
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By the grace of God I am what I am. I laboured more abundantly than they all; By the grace of God I am what I am. I laboured more abundantly than they all;
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yet not I, but the grace of God which was with me: Not to the Grace of God in me, but with me:yet not I, but the grace of God which was with me: Not to the Grace of God in me, but with me:
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He refers the honour of the Case, not to inherent, but assisting Grace.
He refers the honour of the Case, not to inherent, but assisting Grace.
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This is the reason why men receive not Grace, because they trust to their own purposes and endeavours above their allowance:
This is the reason why men receive not Grace, Because they trust to their own Purposes and endeavours above their allowance:
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And this is the reason why many, who have received Grace, do not increase and grow in Grace as some others do,
And this is the reason why many, who have received Grace, do not increase and grow in Grace as Some Others do,
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because they live not dependingly enough on assisting Grace.
Because they live not dependingly enough on assisting Grace.
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CHAP. IX. In which Application is made of the foregoing Doctrine; in shewing how much it concerns every man to improve his Portion from God;
CHAP. IX. In which Application is made of the foregoing Doctrine; in showing how much it concerns every man to improve his Portion from God;
np1 crd. p-acp r-crq n1 vbz vvn pp-f dt vvg n1; p-acp vvg c-crq av-d pn31 vvz d n1 pc-acp vvi po31 n1 p-acp np1;
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and in giving Directions for the doing of it. I Have already shewed, That God gives to every man a Portion to be improved;and in giving Directions for the doing of it. I Have already showed, That God gives to every man a Portion to be improved;
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together with the Reasons for his so doing. I now proceed to the Uses we are to make hereof. And
together with the Reasons for his so doing. I now proceed to the Uses we Are to make hereof. And
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1. This exhorts us to consider our selves as Children who must give an account of our Portion to God our Father,
1. This exhorts us to Consider our selves as Children who must give an account of our Portion to God our Father,
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and as Servants to our Lord. We have all a Stock to husband; every one hath one Talent at least;
and as Servants to our Lord. We have all a Stock to husband; every one hath one Talon At least;
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There is a price even in the hand of a fool, Prov. 17.16. God gave Adam at first the whole World for his Portion, and his own Image, besides a special Commandment as his Talent to improve. There is a price even in the hand of a fool, Curae 17.16. God gave Adam At First the Whole World for his Portion, and his own Image, beside a special Commandment as his Talon to improve.
pc-acp vbz dt n1 av p-acp dt n1 pp-f dt n1, np1 crd. np1 vvd np1 p-acp ord dt j-jn n1 p-acp po31 n1, cc po31 d n1, p-acp dt j n1 p-acp po31 n1 pc-acp vvi.
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And since Christ ascended, God hath given the World the offer of Christ as their Portion, besides the things of this life. And since christ ascended, God hath given the World the offer of christ as their Portion, beside the things of this life.
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But as Adam abused his Portion, and was therefore thrust out of Paradise, and the Earth that was part of his Blessing, was cursed:
But as Adam abused his Portion, and was Therefore thrust out of Paradise, and the Earth that was part of his Blessing, was cursed:
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so the World now abuseth their Talent, especially the offer of Christ;
so the World now abuseth their Talon, especially the offer of christ;
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and this will be their condemnation, that light is come into the world, and men love darkness rather than light.
and this will be their condemnation, that Light is come into the world, and men love darkness rather than Light.
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And if this Judgment pass not on the Heathen, yet they have the light of Nature, with the Book of the Creation, to point them to God, to fear,
And if this Judgement pass not on the Heathen, yet they have the Light of Nature, with the Book of the Creation, to point them to God, to Fear,
cc cs d n1 vvb xx p-acp dt j-jn, av pns32 vhb dt n1 pp-f n1, p-acp dt n1 pp-f dt n1, pc-acp vvi pno32 p-acp np1, pc-acp vvi,
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and love him, and to admire, and adore his power, and wisdome, and goodness: and their miscarriage in these will leave them without excuse.
and love him, and to admire, and adore his power, and Wisdom, and Goodness: and their miscarriage in these will leave them without excuse.
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And Christians have another Book besides that of Nature, and that of the Creature, the holy Scriptures,
And Christians have Another Book beside that of Nature, and that of the Creature, the holy Scriptures,
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and there Christ offers himself, and grace and glory with him; and if you improve not these Talents well, the Scriptures will judge you:
and there christ offers himself, and grace and glory with him; and if you improve not these Talents well, the Scriptures will judge you:
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He that rejecteth me, saith Christ, and receiveth not my words, hath one that judgeth him: He that rejecteth me, Says christ, and receives not my words, hath one that Judgeth him:
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The word that I have spoken, the same shall judge him in the last day. And men that have grace have more Talents than all others;The word that I have spoken, the same shall judge him in the last day. And men that have grace have more Talents than all Others;
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they have all five Talents in respect of other men, though amongst themselves, one hath five, another two, and another one;
they have all five Talents in respect of other men, though among themselves, one hath five, Another two, and Another one;
pns32 vhb d crd n2 p-acp n1 pp-f j-jn n2, cs p-acp px32, crd vhz crd, j-jn crd, cc j-jn crd;
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there are fathers, young men, and children among them.
there Are Father's, young men, and children among them.
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My Brethren, there is nothing that any man hath but it is part of his Portion,
My Brothers, there is nothing that any man hath but it is part of his Portion,
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and he must be accountable for the management of it;
and he must be accountable for the management of it;
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his degree, his calling, his time, his strength, his weakness, his comforts, his crosses, his natural parts, his spiritual gifts, his grace, his means of grace, his estate, his priviledges, his ways, his words, his thoughts, God takes notice of a man's thoughts, and how he improves them.
his degree, his calling, his time, his strength, his weakness, his comforts, his Crosses, his natural parts, his spiritual Gifts, his grace, his means of grace, his estate, his privileges, his ways, his words, his thoughts, God Takes notice of a Man's thoughts, and how he improves them.
po31 n1, po31 n-vvg, po31 n1, po31 n1, po31 n1, po31 n2, po31 n2, po31 j n2, po31 j n2, po31 n1, po31 n2 pp-f n1, po31 n1, po31 n2, po31 n2, po31 n2, po31 n2, np1 vvz n1 pp-f dt ng1 n2, cc c-crq pns31 vvz pno32.
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Thou understandest my thoughts afar off, Psal. 139.2. And a Book of Remembrance was written before the Lord for them that thought upon his Name. Thou Understandest my thoughts afar off, Psalm 139.2. And a Book of Remembrance was written before the Lord for them that Thought upon his Name.
pns21 vv2 po11 n2 av a-acp, np1 crd. cc dt n1 pp-f n1 vbds vvn p-acp dt n1 p-acp pno32 cst vvd p-acp po31 n1.
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And there is not a word in my tongue, but, O Lord, thou knowest it altogether, And there is not a word in my tongue, but, Oh Lord, thou Knowest it altogether,
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and art acquainted with all my ways.
and art acquainted with all my ways.
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I say unto you, saith Jesus, that every idle word that men shall speak, they shall give an account thereof in the day of Judgment: I say unto you, Says jesus, that every idle word that men shall speak, they shall give an account thereof in the day of Judgement:
pns11 vvb p-acp pn22, vvz np1, cst d j n1 cst n2 vmb vvi, pns32 vmb vvi dt n1 av p-acp dt n1 pp-f n1:
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And we shall all stand before the Judgment Seat of Christ; And every one of us shall give account of himself to God. And we shall all stand before the Judgement Seat of christ; And every one of us shall give account of himself to God.
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But I cannot name all things Christians must be accountable for; it is certain for all their trust. Paul had his trust, 2 Tim. 1.11. and Timothy had his trust, 1 Tim. 6.20.
But I cannot name all things Christians must be accountable for; it is certain for all their trust. Paul had his trust, 2 Tim. 1.11. and Timothy had his trust, 1 Tim. 6.20.
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and we have every one of us our trust.
and we have every one of us our trust.
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And by the way, Let the thoughts of this either prevent or prevail over your grudgings at the greater estates, larger parts and priviledges which others have above you;
And by the Way, Let the thoughts of this either prevent or prevail over your grudgings At the greater estates, larger parts and privileges which Others have above you;
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they are but Trustees in all; as to men, they are Masters of their own in a manner;
they Are but Trustees in all; as to men, they Are Masters of their own in a manner;
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but as to God, they are all Stewards and Servants, even the greatest of men, of Lords and Ladies;
but as to God, they Are all Stewards and Servants, even the greatest of men, of lords and Ladies;
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give an account of thy stewardship. give an account of thy stewardship.
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The Lord called Moses his Servant, and Caleb his Servant, and David his Servant, and Nebuchadnezzer his Servant, The Lord called Moses his Servant, and Caleb his Servant, and David his Servant, and Nebuchadnezzar his Servant,
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yea, Jesus Christ, as man, his Servant, Isaiah 42.1. It was the Reply of a great Lady to one that told her, God had given her much;
yea, jesus christ, as man, his Servant, Isaiah 42.1. It was the Reply of a great Lady to one that told her, God had given her much;
uh, np1 np1, c-acp n1, po31 n1, np1 crd. pn31 vbds dt n1 pp-f dt j n1 p-acp pi cst vvd pno31, np1 vhd vvn pno31 av-d;
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No, saith she, God hath lent me much to improve, and I must be accountable to him for all I have. No, Says she, God hath lent me much to improve, and I must be accountable to him for all I have.
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O let all consider their Portions, and their improvements of them for God: Honour the Lord with thy substance;
O let all Consider their Portions, and their improvements of them for God: Honour the Lord with thy substance;
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God expects you should eat, and drink, and rest, and work, and do all to his glory. Men must give an account how they have used the light of Nature, and the light of Grace; God expects you should eat, and drink, and rest, and work, and do all to his glory. Men must give an account how they have used the Light of Nature, and the Light of Grace;
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their honour, their parts, their time, their trades, their relations; they are intrusted with all to improve for God as well as themselves;
their honour, their parts, their time, their trades, their relations; they Are Entrusted with all to improve for God as well as themselves;
po32 n1, po32 n2, po32 n1, po32 n2, po32 n2; pns32 vbr vvn p-acp d pc-acp vvi p-acp np1 c-acp av p-acp px32;
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as the Apostle saith of the gifts of the Spirit. But alas, how many spend their stock upon their lusts;
as the Apostle Says of the Gifts of the Spirit. But alas, how many spend their stock upon their Lustiest;
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The lusts of the flesh, the lusts of the eyes, or the pride of life? And of those that do not thus,The Lustiest of the Flesh, the Lustiest of the eyes, or the pride of life? And of those that do not thus,
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how many let their gifts lie fallow, and do little or nothing for God with them? Others devote their Estates to their covetous hearts: This is for a Lamentation.
how many let their Gifts lie fallow, and do little or nothing for God with them? Others devote their Estates to their covetous hearts: This is for a Lamentation.
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Yea, where is the Christian that leaves all sin he might, and does all the good he might;
Yea, where is the Christian that leaves all since he might, and does all the good he might;
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that prays so much as he might, and walks by Faith as he might, and denieth himself so much as he might,
that prays so much as he might, and walks by Faith as he might, and Denieth himself so much as he might,
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and hath his conversation in Heaven so much as he might? We all need Christ to make up our Accounts to God, more than Onesimus did Paul to make up his to Philemon.
and hath his Conversation in Heaven so much as he might? We all need christ to make up our Accounts to God, more than Onesimus did Paul to make up his to Philemon.
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Quest. But where lies the power of improvement? Not in us; it lies in the hand of God: Quest. But where lies the power of improvement? Not in us; it lies in the hand of God:
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We are not sufficient of our selves, as of our selves to think any thing; all our sufficiency is of God. We Are not sufficient of our selves, as of our selves to think any thing; all our sufficiency is of God.
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And the Father hath given this power into the Son's hand; Without me, said Jesus, ye can do nothing. Answ. It is true;
And the Father hath given this power into the Son's hand; Without me, said jesus, you can do nothing. Answer It is true;
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but there is an open way for us to God by Christ; and an open way to Christ by his own offer;
but there is an open Way for us to God by christ; and an open Way to christ by his own offer;
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Come unto me — And St. James saith, Ye have not, because ye ask not. Come unto me — And Saint James Says, You have not, Because you ask not.
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But now to those that lay this block in their own way, and make this Objection, either they make it of experience and proof, or else of meer cavil.
But now to those that lay this block in their own Way, and make this Objection, either they make it of experience and proof, or Else of mere cavil.
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If the former, if you have willed it, and laboured for it, and bemoan'd your selves in the want of it,
If the former, if you have willed it, and laboured for it, and bemoaned your selves in the want of it,
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then you have but one step to it;
then you have but one step to it;
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for if you are come to self-despair, through sense of impotency, now is the time of that Promise, The feeble shall be as David:
for if you Are come to self-despair, through sense of impotency, now is the time of that Promise, The feeble shall be as David:
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and that, He giveth power to the faint, and to them that have no might, he increaseth strength.
and that, He gives power to the faint, and to them that have no might, he increases strength.
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Do but now fix your eye on God, as the lame man did on Peter and John, and he'll bid you rise and walk.
Do but now fix your eye on God, as the lame man did on Peter and John, and he'll bid you rise and walk.
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When Saul went to seek his Father's Asses, and could not find them, he went to a Seer, to a Prophet, and had good speed:
When Saul went to seek his Father's Asses, and could not find them, he went to a Seer, to a Prophet, and had good speed:
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Why so when you cannot get grace, or ask grace, or do duty of your selves, by your own strength, take hold on God, and welcome;
Why so when you cannot get grace, or ask grace, or do duty of your selves, by your own strength, take hold on God, and welcome;
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Let him take hold on my strength. Let him take hold on my strength.
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But if you make this Objection of Cavil, be it known to you, you mistake your selves; But if you make this Objection of Cavil, be it known to you, you mistake your selves;
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you'l miss of your excuse you phansie to your selves. He that had but one Talent had his Cavils;
You'll miss of your excuse you fancy to your selves. He that had but one Talon had his Cavils;
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his Master was a hard Master, &c. But did this excuse him? No.
his Master was a hard Master, etc. But did this excuse him? No.
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It is one thing to know your own impotency to get grace, or improve grace, only by hear-say;
It is one thing to know your own impotency to get grace, or improve grace, only by hearsay;
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and another to know it by experience and trial.
and Another to know it by experience and trial.
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If you object it, when you know it only by hear-say from the Minister and the Word of God, it is but a Cavil and a sorry Excuse:
If you Object it, when you know it only by hearsay from the Minister and the Word of God, it is but a Cavil and a sorry Excuse:
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It is your knowledge of it by trial and proof that will make you look out of your selves for your strength,
It is your knowledge of it by trial and proof that will make you look out of your selves for your strength,
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and that will bring you in grace, with power to improve it.
and that will bring you in grace, with power to improve it.
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You should work out your own Salvation with no less pains, than if your own pains should procure it.
You should work out your own Salvation with no less pains, than if your own pains should procure it.
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It is true, God gives the success; this is all in his hand, 1 Cor. 3.7.
It is true, God gives the success; this is all in his hand, 1 Cor. 3.7.
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But he gives success to him that labours for it. St. Paul makes not his inference thus;
But he gives success to him that labours for it. Saint Paul makes not his Inference thus;
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Because God hath all grace, and gives all, I'le do nothing;
Because God hath all grace, and gives all, I'll do nothing;
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but therefore do you work, because it is God that worketh in you both to will and to do. but Therefore do you work, Because it is God that works in you both to will and to do.
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You must labour as much, as if to will and to do were in your own power:
You must labour as much, as if to will and to do were in your own power:
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You must work that God may work. Many from their impotency father their sin and their condemnation for it on God;
You must work that God may work. Many from their impotency father their since and their condemnation for it on God;
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it is in way of Cavil, and not from their bewailed sad experience.
it is in Way of Cavil, and not from their bewailed sad experience.
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Nay, the truth is, it is common with natural men to think themselves abler than they are, witness their frequent resolutions in good moods;
Nay, the truth is, it is Common with natural men to think themselves abler than they Are, witness their frequent resolutions in good moods;
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O what they will do and be! As those Heathens professed themselves to be wise, so do natural men;
Oh what they will do and be! As those heathens professed themselves to be wise, so do natural men;
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they sometimes profess their ability, and sometimes their impotency, but have little practical knowledge of either.
they sometime profess their ability, and sometime their impotency, but have little practical knowledge of either.
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Some men again disable themselves beyond their natural disability; they weaken their natural power by their own wilfulness;
some men again disable themselves beyond their natural disability; they weaken their natural power by their own wilfulness;
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and this is so farr from an excuse, as it's an aggravation of their sin.
and this is so Far from an excuse, as it's an aggravation of their since.
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If a Master send his man to Market, and he is drunk, and so cannot do his business, will this disability excuse him? Surely no; it rather doubles his fault.
If a Master send his man to Market, and he is drunk, and so cannot do his business, will this disability excuse him? Surely no; it rather doubles his fault.
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This is the case of these Objectors of their impotency; their impotency is their own, they cannot charge it upon God;
This is the case of these Objectors of their impotency; their impotency is their own, they cannot charge it upon God;
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they may charge it in part upon Adam indeed; but when they come to declare their own will, they make it their own impotency.
they may charge it in part upon Adam indeed; but when they come to declare their own will, they make it their own impotency.
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Ye will not come to me that ye might have life. You will not come to me that you might have life.
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They are impotent, and they love to have it so, as the Lord said of the Jews. They Are impotent, and they love to have it so, as the Lord said of the jews.
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They would not come to Christ, as he would have them, if they could. Thus much for answer to the Objection, and also for the use of Exhortation. They would not come to christ, as he would have them, if they could. Thus much for answer to the Objection, and also for the use of Exhortation.
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This Doctrine may also put us all upon enquiry after direction in this case of infinite moment.
This Doctrine may also put us all upon enquiry After direction in this case of infinite moment.
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1. We must take an account of our Receipts from God, what our Talent and Trust amounts to.
1. We must take an account of our Receipts from God, what our Talon and Trust amounts to.
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As those that take in work from others, observe what they take, that they may know what to return;
As those that take in work from Others, observe what they take, that they may know what to return;
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we should consider, That God observes what he gives, and so should we what we receive, what estates, what education, what parts, what means of grace, what motions of the Spirit, what workings of Conscience, what temptations, what afflictions, what deliverances, what experiences, what encouragements in promises and providence.
we should Consider, That God observes what he gives, and so should we what we receive, what estates, what education, what parts, what means of grace, what motions of the Spirit, what workings of Conscience, what temptations, what afflictions, what Deliverances, what experiences, what encouragements in promises and providence.
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Remember, God himself takes an account of what stock he hath put into our hands,
remember, God himself Takes an account of what stock he hath put into our hands,
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as he ordered Samuel to tell Saul, When thou wast little in thine own eyes, wast thou not made the head of the Tribes of Israel? and the Lord anointed thee King over Israel, &c.
as he ordered Samuel to tell Saul, When thou wast little in thine own eyes, wast thou not made the head of the Tribes of Israel? and the Lord anointed thee King over Israel, etc.
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And this account God ordered Nathan to give to David; Thus saith the Lord, I anointed thee King over Israel, and I delivered thee out of the hands of Saul,
And this account God ordered Nathan to give to David; Thus Says the Lord, I anointed thee King over Israel, and I Delivered thee out of the hands of Saul,
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and I gave thee thy master's house, and thy master's wives into thy bosome, and gave thee the house of Israel and of Judah, &c. Suppose thy self to be thus charged of God with an account of all he hath put into thine hands:and I gave thee thy Masters house, and thy Masters wives into thy bosom, and gave thee the house of Israel and of Judah, etc. Suppose thy self to be thus charged of God with an account of all he hath put into thine hands:
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for as he will set mens sins in order before them; so he will do their Talents and Trust.
for as he will Set men's Sins in order before them; so he will do their Talents and Trust.
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2. Be sensible, and knowing by experience, of your own inability to discharge your Trust, though you have but one Talent;
2. Be sensible, and knowing by experience, of your own inability to discharge your Trust, though you have but one Talon;
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be as sensible in the case as Moses was of his insufficiency to deliver Israel out Egypt; Lord, who am I, that I should go in to Pharaoh, &c. I am slow of speech, and of a slow tongue.
be as sensible in the case as Moses was of his insufficiency to deliver Israel out Egypt; Lord, who am I, that I should go in to Pharaoh, etc. I am slow of speech, and of a slow tongue.
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So sensible was Gideon of his weakness in himself to deliver Israel; Lord, wherewith shall I save Israel? Thus sensible be you of your own impotency to improve your Trust from God, be it never so small.
So sensible was gideon of his weakness in himself to deliver Israel; Lord, wherewith shall I save Israel? Thus sensible be you of your own impotency to improve your Trust from God, be it never so small.
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3. Look to the great assistance that is provided for you; I can do all things through Christ that strengtheneth me.
3. Look to the great assistance that is provided for you; I can do all things through christ that strengtheneth me.
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I have laboured more abundantly than they all; yet not I, but the grace of God that was with me. I have laboured more abundantly than they all; yet not I, but the grace of God that was with me.
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It is God that worketh in you both to will and to do. O look with incouragement for help, for auxiliary grace in all your Trust: It is God that works in you both to will and to do. Oh look with encouragement for help, for auxiliary grace in all your Trust:
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I will instruct thee, I will teach thee and guide thee: I will be with thy mouth, and teach thee what to say. I will instruct thee, I will teach thee and guide thee: I will be with thy Mouth, and teach thee what to say.
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Thou shalt guide thine affairs with discretion. The Spirit shall teach you all things, Job. 14.26. Thou shalt guide thine affairs with discretion. The Spirit shall teach you all things, Job. 14.26.
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When our Lord Jesus Christ sent forth the Seventy upon special business, they did his work with his power,
When our Lord jesus christ sent forth the Seventy upon special business, they did his work with his power,
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and so returned with a joyful account; Lord, even the Devils are subject to us through thy Name, or Power.
and so returned with a joyful account; Lord, even the Devils Are Subject to us through thy Name, or Power.
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4. Look to your Undertaker, for your accounts, even your Lord and Saviour Jesus Christ.
4. Look to your Undertaker, for your accounts, even your Lord and Saviour jesus christ.
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As Paul was for Onesimus; If he hath wronged thee any thing, put it on my account; I will repay it.
As Paul was for Onesimus; If he hath wronged thee any thing, put it on my account; I will repay it.
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The same is our dear Lord Jesus to a Believer, and much more; Ye are compleat in him:
The same is our dear Lord jesus to a Believer, and much more; You Are complete in him:
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He is a surety to God for Believers; and what thou canst not make up of thy account, put it upon his.
He is a surety to God for Believers; and what thou Canst not make up of thy account, put it upon his.
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It hath been great relief to the Consciences of many poor sinners, that when Satan hath charged them,
It hath been great relief to the Consciences of many poor Sinners, that when Satan hath charged them,
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and they have owned the charge, but withal have seen their liberty to turn him over to Christ their Surety:
and they have owned the charge, but withal have seen their liberty to turn him over to christ their Surety:
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Thus maist thou humbly, and reverently, and believingly do;
Thus Mayest thou humbly, and reverently, and believingly doe;
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Lord, I come short in my accounts of the portion which thou hast put into my hands, and committed to my trust; Lord, I come short in my accounts of the portion which thou hast put into my hands, and committed to my trust;
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but Lord, be pleased to look on Christ's accounts, and there are mine made up to the full. but Lord, be pleased to look on Christ's accounts, and there Are mine made up to the full.
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Not that every man may make thus bold with our Lord Jesus Christ;
Not that every man may make thus bold with our Lord jesus christ;
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but those that indeed believe in Christ, that have cast themselves upon Christ upon the tearms of the Gospel;
but those that indeed believe in christ, that have cast themselves upon christ upon the terms of the Gospel;
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they that love the Lord Jesus in sincerity, and live to him, as well as look for life by him, such may doubtless use this freedom.
they that love the Lord jesus in sincerity, and live to him, as well as look for life by him, such may doubtless use this freedom.
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Christ pays the true Believers Debts, and blots out all hand-writings that are against him. So much for the 12th Verse.
christ pays the true Believers Debts, and blots out all Hand-writings that Are against him. So much for the 12th Verse.
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CHAP. X. Representeth how quickly man forsakes God, when God leaves him to himself; with the Reasons whence it comes to pass;
CHAP. X. Representeth how quickly man forsakes God, when God leaves him to himself; with the Reasons whence it comes to pass;
np1 fw-la vvz c-crq av-j n1 vvz np1, c-crq np1 vvz pno31 pc-acp px31; p-acp dt n2 c-crq pn31 vvz pc-acp vvi;
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and the Ʋses we are to make hereof, from the first Clause of the following Verse, And not many days after, &c. THE younger Son having got his Portion into his own hand, begins to act his part;and the Ʋses we Are to make hereof, from the First Clause of the following Verse, And not many days After, etc. THE younger Son having god his Portion into his own hand, begins to act his part;
cc dt n2 pns12 vbr pc-acp vvi av, p-acp dt ord n1 pp-f dt j-vvg n1, cc xx d n2 a-acp, av dt jc n1 vhg vvn po31 n1 p-acp po31 d n1, vvz pc-acp vvi po31 n1;
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first in sin, in this verse; secondly in sorrow, in the 14, 15, 16th verses;
First in since, in this verse; secondly in sorrow, in the 14, 15, 16th Verses;
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thirdly in repentance, in the 17th, &c. In the two former he is the picture of all natural men;
Thirdly in Repentance, in the 17th, etc. In the two former he is the picture of all natural men;
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in the third but of some, yea of few. In acting his part in sin; first, he presently leaves his Father's house:
in the third but of Some, yea of few. In acting his part in since; First, he presently leaves his Father's house:
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secondly, he goes into a farr Countrey: thirdly, there he spends all his Portion in luxury and riot.
secondly, he Goes into a Far Country: Thirdly, there he spends all his Portion in luxury and riot.
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Now in this Prodigal Son there are represented to us many things in natural men of sad Observation.
Now in this Prodigal Son there Are represented to us many things in natural men of sad Observation.
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1. Here we see how soon man leaves God, when God leaves man to himself; man makes hast to sin against God.
1. Here we see how soon man leaves God, when God leaves man to himself; man makes haste to since against God.
crd av pns12 vvb c-crq av n1 vvz np1, c-crq np1 vvz n1 p-acp px31; n1 vvz n1 p-acp n1 p-acp np1.
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Not many days after the younger Son took his journey into a farr Countrey, &c. This is the temper and inclination of the rational Creature, they sin so soon as they can;Not many days After the younger Son took his journey into a Far Country, etc. This is the temper and inclination of the rational Creature, they sin so soon as they can;
xx d n2 p-acp dt jc n1 vvd po31 n1 p-acp dt j n1, av d vbz dt n1 cc n1 pp-f dt j n1, pns32 vvb av av c-acp pns32 vmb;
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and herein they appear to be irrational: We see this both in the Angelical and Human Nature.
and herein they appear to be irrational: We see this both in the Angelical and Human Nature.
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The Angels that were left to themselves sinned presently, they forthwith left their first estate:
The Angels that were left to themselves sinned presently, they forthwith left their First estate:
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The Devil abode not in the truth, saith our Blessed Saviour in the Evangelist John. The Angels that fell from their pure and excellent state immediately, they left their own habitation, The devil Abided not in the truth, Says our Blessed Saviour in the Evangelist John. The Angels that fell from their pure and excellent state immediately, they left their own habitation,
dt n1 vvd xx p-acp dt n1, vvz po12 j-vvn n1 p-acp dt np1 np1 dt n2 cst vvd p-acp po32 j cc j n1 av-j, pns32 vvd po32 d n1,
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as St. Jude expresseth it, i. e. their heavenly places.
as Saint U^de Expresses it, i. e. their heavenly places.
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Hence it is said, that God charged his Angels with folly, because of their mutability and inconstancy in holiness and happiness.
Hence it is said, that God charged his Angels with folly, Because of their mutability and inconstancy in holiness and happiness.
av pn31 vbz vvn, cst np1 vvd po31 n2 p-acp n1, c-acp pp-f po32 n1 cc n1 p-acp n1 cc n1.
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Some of the School-men hit right in this.
some of the Schoolmen hit right in this.
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A Creature, saith Aquinas, though never so excellent and holy, may and will sin, if not prevented and assisted by grace. A Creature, Says Aquinas, though never so excellent and holy, may and will sin, if not prevented and assisted by grace.
dt n1, vvz np1, cs av-x av j cc j, vmb cc vmb vvi, cs xx vvn cc vvn p-acp n1.
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And this was the Answer St. Augustine gave to the Question, How the Angels came to sin so soon, Quia non Deus sunt, because they are not God.
And this was the Answer Saint Augustine gave to the Question, How the Angels Come to sin so soon, Quia non Deus sunt, Because they Are not God.
cc d vbds dt n1 n1 np1 vvd p-acp dt n1, c-crq dt n2 vvd pc-acp vvi av av, fw-la fw-fr fw-la fw-la, c-acp pns32 vbr xx np1.
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God only is immutable in his being;
God only is immutable in his being;
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With him there is no variableness, neither shadow of turning. I am the Lord, I change not, Mal. 3.6. With him there is no variableness, neither shadow of turning. I am the Lord, I change not, Malachi 3.6.
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But many Angels changed their condition presently; The Devil sinneth from the beginning: the Devil, that is, the Prince of the Angels that left their first estate.
But many Angels changed their condition presently; The devil Sinneth from the beginning: the devil, that is, the Prince of the Angels that left their First estate.
p-acp d n2 vvd po32 n1 av-j; dt n1 vvz p-acp dt n1: dt n1, cst vbz, dt n1 pp-f dt n2 cst vvd po32 ord n1.
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A space there was between their Creation and defection; First, that it might appear they came holy Angels out of God's hand:
A Molle there was between their Creation and defection; First, that it might appear they Come holy Angels out of God's hand:
dt n1 a-acp vbds p-acp po32 n1 cc n1; ord, cst pn31 vmd vvi pns32 vvd j n2 av pp-f npg1 n1:
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And secondly, that they might remember afterwards, and for ever, from whence they were fallen;
And secondly, that they might Remember afterwards, and for ever, from whence they were fallen;
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as our Lord said to the Angel or Pastor of the Church of Ephesus. Yet 'tis likely it was but a little after their holy Creation before they sinned;
as our Lord said to the Angel or Pastor of the Church of Ephesus. Yet it's likely it was but a little After their holy Creation before they sinned;
c-acp po12 n1 vvd p-acp dt n1 cc n1 pp-f dt n1 pp-f np1. av pn31|vbz j pn31 vbds p-acp dt j p-acp po32 j n1 c-acp pns32 vvd;
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it was before the sin of man, for man sinned by the instigation of the Devil.
it was before the since of man, for man sinned by the instigation of the devil.
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And as the Angels soon fell from glory, so did man from grace, from his innocent state, from his likeness to God after which he was made:
And as the Angels soon fell from glory, so did man from grace, from his innocent state, from his likeness to God After which he was made:
cc p-acp dt n2 av vvd p-acp n1, av vdd n1 p-acp n1, p-acp po31 j-jn n1, p-acp po31 n1 p-acp np1 p-acp r-crq pns31 vbds vvn:
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Some think he fell the same day he was created; others think not so. The Scripture saith, Man being in honour, abideth not. some think he fell the same day he was created; Others think not so. The Scripture Says, Man being in honour, Abideth not.
d vvb pns31 vvd dt d n1 pns31 vbds vvn; n2-jn vvb xx av. dt n1 vvz, n1 vbg p-acp n1, vvz xx.
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He lodged not one night in his honour, as the Hebrew imports.
He lodged not one night in his honour, as the Hebrew imports.
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It is the nature of man to make haste to sin, as the Lord said to Moses (when he was with him on the Mount) of the Children of Israel, They have turned aside quickly out of the way which I commanded them:
It is the nature of man to make haste to since, as the Lord said to Moses (when he was with him on the Mount) of the Children of Israel, They have turned aside quickly out of the Way which I commanded them:
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and of the same people in the Judges, They turned quickly out of the way their fathers walked in, which kept my Commandments.
and of the same people in the Judges, They turned quickly out of the Way their Father's walked in, which kept my commandments.
cc pp-f dt d n1 p-acp dt n2, pns32 vvd av-j av pp-f dt n1 po32 n2 vvd p-acp, r-crq vvd po11 n2.
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And the Psalmist speaking of man's disposition and complexion by nature, saith thus of him, That he is estranged from the womb, he goes astray as soon as he is born.
And the Psalmist speaking of Man's disposition and complexion by nature, Says thus of him, That he is estranged from the womb, he Goes astray as soon as he is born.
cc dt n1 vvg pp-f ng1 n1 cc n1 p-acp n1, vvz av pp-f pno31, cst pns31 vbz vvn p-acp dt n1, pns31 vvz av p-acp av c-acp pns31 vbz vvn.
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Men are born with evil Dispositions, and act them so soon as their Faculties can sin, if grace prevent not.
Men Are born with evil Dispositions, and act them so soon as their Faculties can sin, if grace prevent not.
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Young Nettles sting, and young Crabs go backward; and so man in his youth dedicates himself to sin, Youth and Childhood are vanity;
Young Nettles sting, and young Crabs go backward; and so man in his youth dedicates himself to since, Youth and Childhood Are vanity;
j n2 vvi, cc j n2 vvb av-j; cc av n1 p-acp po31 n1 vvz px31 p-acp n1, n1 cc n1 vbr n1;
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and St. Paul speaks of youthful lusts. How soon were the Galatians removed, or transported as the Greek signifies, unto another Gospel. The Church of Corinth was presently corrupted;
and Saint Paul speaks of youthful Lustiest. How soon were the Galatians removed, or transported as the Greek signifies, unto Another Gospel. The Church of Corinth was presently corrupted;
cc n1 np1 vvz pp-f j n2. c-crq av vbdr dt np1 vvd, cc vvn p-acp dt jp vvz, p-acp j-jn n1. dt n1 pp-f np1 vbds av-j vvn;
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and so were the Seven Churches of Asia. Reasons of the Doctrine.
and so were the Seven Churches of Asia. Reasons of the Doctrine.
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1. Because the corrupted nature of man is greedy of sin, They work all uncleanness with greediness:
1. Because the corrupted nature of man is greedy of since, They work all uncleanness with greediness:
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They have a strong appetite to sin; They have a strong appetite to since;
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the strength of appetite, as in the Hebrew, therefore called greedy dogs. Man sinned almost so soon as he was,
the strength of appetite, as in the Hebrew, Therefore called greedy Dogs. Man sinned almost so soon as he was,
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and if he might, he would sin as long as he is, and would, if he could,
and if he might, he would sin as long as he is, and would, if he could,
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sin for ever, and be for ever that he might sin:
since for ever, and be for ever that he might sin:
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How will men break through all restraints to sin? as Balaam would have rush'd through all the checks and disappointments he met with in his way to curse Israel.
How will men break through all restraints to since? as balaam would have rushed through all the Checks and disappointments he met with in his Way to curse Israel.
c-crq vmb n2 vvi p-acp d n2 p-acp n1? p-acp np1 vmd vhi vvn p-acp d dt n2 cc n2 pns31 vvd p-acp p-acp po31 n1 pc-acp vvi np1.
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Though the dumb Ass forbad his madness, and the Angel stood in his way with a drawn sword to stop him, yet he was violently hurried on with the strong impulse of his own lusts.
Though the dumb Ass forbade his madness, and the Angel stood in his Way with a drawn sword to stop him, yet he was violently hurried on with the strong impulse of his own Lustiest.
cs dt j n1 vvd po31 n1, cc dt n1 vvd p-acp po31 n1 p-acp dt vvn n1 pc-acp vvi pno31, av pns31 vbds av-j vvd a-acp p-acp dt j n1 pp-f po31 d n2.
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St. Ambrose speaks of one Theolimus, who being told by his Physician, That unless he left his intemperance, he would lose his eyes: Saint Ambrose speaks of one Theolimus, who being told by his physician, That unless he left his intemperance, he would loose his eyes:
n1 np1 vvz pp-f crd np1, r-crq vbg vvn p-acp po31 n1, cst cs pns31 vvd po31 n1, pns31 vmd vvi po31 n2:
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His heart was so desperately set on his lust, that he replied, Then farewell eyes; I must drink,
His heart was so desperately Set on his lust, that he replied, Then farewell eyes; I must drink,
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though I drink out my eyes. though I drink out my eyes.
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Thus do the hearts of many say, though not their mouths, Farewell God, farewell Christ, farewell Heaven, I must have my lust.
Thus do the hearts of many say, though not their mouths, Farewell God, farewell christ, farewell Heaven, I must have my lust.
av vdb dt n2 pp-f d vvb, cs xx po32 n2, uh-n np1, uh-n np1, uh-n n1, pns11 vmb vhi po11 n1.
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Amnon's lusting after Tamar is an instance in the case. The fool hath said in his heart there is no God, i. e. Amnon's lusting After Tamar is an instance in the case. The fool hath said in his heart there is no God, i. e.
npg1 j-vvg p-acp np1 vbz dt n1 p-acp dt n1. dt n1 vhz vvn p-acp po31 n1 a-acp vbz dx n1, sy. sy.
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O that there were no God! Look what trouble it is to Saints to part with God, such trouble it is to wicked men to part with sin. There is no hope, No;
O that there were not God! Look what trouble it is to Saints to part with God, such trouble it is to wicked men to part with since. There is no hope, No;
sy cst a-acp vbdr xx np1 vvi r-crq n1 pn31 vbz p-acp n2 pc-acp vvi p-acp np1, d n1 pn31 vbz p-acp j n2 pc-acp vvi p-acp n1. pc-acp vbz dx n1, av-dx;
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for I have loved strangers, and after them I will go. The immediate reason of mens sinning is their will: for I have loved Strangers, and After them I will go. The immediate reason of men's sinning is their will:
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It was so in the fall, and so it is since. 2. A second Reason why men make so much haste to sin is their weakness;
It was so in the fallen, and so it is since. 2. A second Reason why men make so much haste to since is their weakness;
pn31 vbds av p-acp dt n1, cc av pn31 vbz a-acp. crd dt ord n1 q-crq n2 vvb av d n1 p-acp n1 vbz po32 n1;
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no man by nature hath strength enough to hold out against temptations to sin: If God were not infinite in strength, he would not be immutable;
no man by nature hath strength enough to hold out against temptations to since: If God were not infinite in strength, he would not be immutable;
dx n1 p-acp n1 vhz n1 av-d pc-acp vvi av p-acp n2 p-acp n1: cs np1 vbdr xx j p-acp n1, pns31 vmd xx vbi j;
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The strength of Israel will not repent, or change. But the first temptation turned man upside down; The strength of Israel will not Repent, or change. But the First temptation turned man upside down;
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and since the Devil had that success, he follows man close with temptations;
and since the devil had that success, he follows man close with temptations;
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and if he fails in one, he presently tries another, as Balaam did experiments to curse Israel.
and if he fails in one, he presently tries Another, as balaam did experiments to curse Israel.
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Man is too weak a Creature to stand out a temptation to sin without the aid of grace, either preventing or assisting grace, besides inherent:
Man is too weak a Creature to stand out a temptation to sin without the aid of grace, either preventing or assisting grace, beside inherent:
n1 vbz av j dt n1 pc-acp vvi av dt n1 pc-acp vvi p-acp dt n1 pp-f n1, av-d vvg cc vvg n1, p-acp j:
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It was seen in Hezekiah, and in Peter, when left to themselves. Grace it self, of it self, is not immutable.
It was seen in Hezekiah, and in Peter, when left to themselves. Grace it self, of it self, is not immutable.
pn31 vbds vvn p-acp np1, cc p-acp np1, c-crq vvn p-acp px32. n1 pn31 n1, pp-f pn31 n1, vbz xx j.
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The godly know by experience that it is subject to ebbings and flowings;
The godly know by experience that it is Subject to ebbings and flowings;
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and the reason why the people of God do not quite lose grace, is not from the nature of grace in it self,
and the reason why the people of God do not quite loose grace, is not from the nature of grace in it self,
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but because grace in the Saints is fed by grace from the fulness of Christ;
but Because grace in the Saints is fed by grace from the fullness of christ;
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and because the Covenant of grace hath undertaken they shall not totally and finally fall from grace. and Because the Covenant of grace hath undertaken they shall not totally and finally fallen from grace.
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And again, grace is upheld in the godly by their communion with God, and therefore the more this communion is interrupted, the less grace,
And again, grace is upheld in the godly by their communion with God, and Therefore the more this communion is interrupted, the less grace,
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and the more sin Saints themselves have:
and the more since Saints themselves have:
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Hence it is that when they come to live in the blessed vision of God in Heaven, they cease to sin,
Hence it is that when they come to live in the blessed vision of God in Heaven, they cease to since,
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and there is no more capacity of sinning.
and there is no more capacity of sinning.
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This is the reason why the elect Angels, so called in Scripture, stood in their first estate;
This is the reason why the elect Angels, so called in Scripture, stood in their First estate;
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free grace preserved them in the beatifical vision, and still doth; And they always behold the face of my Father in Heaven, saith our blessed Saviour.
free grace preserved them in the beatifical vision, and still does; And they always behold the face of my Father in Heaven, Says our blessed Saviour.
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O remember that man is by nature a weak Creature, and yet very wilfull, and would be independent on God, and so the Devil leads him captive at his will. Application. Oh Remember that man is by nature a weak Creature, and yet very wilful, and would be independent on God, and so the devil leads him captive At his will. Application.
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1. This shews us the necessity and mercy of preventing and restraining grace; were it not for this, the World would be fuller of sin than it is, even like the old World;
1. This shows us the necessity and mercy of preventing and restraining grace; were it not for this, the World would be fuller of since than it is, even like the old World;
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all places would be Sodoms, and the godly as Lots therein. But God makes wicked men chew upon the Bit;
all places would be Sodom's, and the godly as Lots therein. But God makes wicked men chew upon the Bit;
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he seeth they have need of Bit and Bridle, as well as the Herse;
he sees they have need of Bit and Bridle, as well as the Hearse;
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I will put my hook in thy nose, and my bridle in thy lips, saith the Lord to Sennacherib. I will put my hook in thy nose, and my bridle in thy lips, Says the Lord to Sennacherib.
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If God had not restrained Balaam, he would have cursed Israel; he made many attempts after disappointments.
If God had not restrained balaam, he would have cursed Israel; he made many attempts After disappointments.
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Had not the Lord withheld Abimelech, he had wronged Sarah: And when the Lord saw that nothing would be restrained from the builders of Babel which they had imagined to do, he confounded their language. Had not the Lord withheld Abimelech, he had wronged Sarah: And when the Lord saw that nothing would be restrained from the Builders of Babel which they had imagined to do, he confounded their language.
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2. This may be of use to humble us all, that we were innocent, and without sin so little a while;
2. This may be of use to humble us all, that we were innocent, and without since so little a while;
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we made haste to sin, we soon left God in Adam, as this younger Son did his Father;
we made haste to since, we soon left God in Adam, as this younger Son did his Father;
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this I say should humble us, that our goodness was as the morning cloud, and passed away as the early dew.
this I say should humble us, that our Goodness was as the morning cloud, and passed away as the early due.
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Our first Parents were holy Creatures when they came out of the hand of a holy God;
Our First Parents were holy Creatures when they Come out of the hand of a holy God;
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but they were like the Ephemera, their holiness was but holiness for a day;
but they were like the Ephemera, their holiness was but holiness for a day;
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I but we have sinned days without number, as the Lord said to his people in Jeremiah. We begin betimes to sin, I but we have sinned days without number, as the Lord said to his people in Jeremiah. We begin betimes to since,
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and hold on till God break us off from so sinning. This was the melting Confession of the Lord's people;
and hold on till God break us off from so sinning. This was the melting Confessi of the Lord's people;
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We have sinned against the Lord our God, We have sinned against the Lord our God, we and our fathers from our youth. We have sinned against the Lord our God, We have sinned against the Lord our God, we and our Father's from our youth.
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And as this should humble us, that we begin so early to sin;
And as this should humble us, that we begin so early to since;
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so we have reason to be humbled, that usually we are so long before we are good:
so we have reason to be humbled, that usually we Are so long before we Are good:
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It is commonly many years before our Conversion to a state of grace:
It is commonly many Years before our Conversion to a state of grace:
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Some come not in to God till the sixth hour; others not till the eleventh; O how should this humble late Converts, that they are good so little a space on earth? Some indeed give God the kindness of their youth; God hath their First-fruits;
some come not in to God till the sixth hour; Others not till the eleventh; O how should this humble late Converts, that they Are good so little a Molle on earth? some indeed give God the kindness of their youth; God hath their Firstfruits;
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he sets them apart for himself from their infancy;
he sets them apart for himself from their infancy;
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Before thou camest out of the womb I sanctified thee, saith the Lord to Jeremiah. Samuel was good from his youth; Before thou camest out of the womb I sanctified thee, Says the Lord to Jeremiah. Samuel was good from his youth;
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The Child Samuel ministred unto the Lord: I thy servant fear the Lord from my youth, said Obadiah to Elijah. And Timothy knew the holy Scriptures from a child, 2 Tim. 3.15. but these are rare Birds. The Child Samuel ministered unto the Lord: I thy servant Fear the Lord from my youth, said Obadiah to Elijah. And Timothy knew the holy Scriptures from a child, 2 Tim. 3.15. but these Are rare Birds.
dt n1 np1 vvn p-acp dt n1: pns11 po21 n1 vvb dt n1 p-acp po11 n1, vvd np1 p-acp np1. cc np1 vvd dt j n2 p-acp dt n1, crd np1 crd. cc-acp d vbr j n2.
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There are some indeed that think themselves to have been Saints, but no such matter: as that young, rich, great man, All these have I kept from my youth; but he was mistaken.
There Are Some indeed that think themselves to have been Saints, but no such matter: as that young, rich, great man, All these have I kept from my youth; but he was mistaken.
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And there are others make a shew betimes, as if they would look towards God and Heaven, but retreat again;
And there Are Others make a show betimes, as if they would look towards God and Heaven, but retreat again;
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such as God spake of in Jer. 2.2. I remember thee, and the kindness of thy youth;
such as God spoke of in Jer. 2.2. I Remember thee, and the kindness of thy youth;
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and yet in the fifth Verse he complains that they were gone farr from him, and become vain.
and yet in the fifth Verse he complains that they were gone Far from him, and become vain.
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Some have kindness, or rather seem to have kindness for God in their youth, but never after;
some have kindness, or rather seem to have kindness for God in their youth, but never After;
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They begin in the spirit, but end in the flesh. The Angel of the Church of Ephesus left his first love. They begin in the Spirit, but end in the Flesh. The Angel of the Church of Ephesus left his First love.
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3. This may speak comfort to those that are Saints, and God's holy ones indeed ▪ And wherein? Because they have a contrary disposition to this of natural men:
3. This may speak Comfort to those that Are Saints, and God's holy ones indeed ▪ And wherein? Because they have a contrary disposition to this of natural men:
crd d vmb vvi n1 p-acp d cst vbr n2, cc npg1 j pi2 av ▪ cc q-crq? p-acp pns32 vhb dt j-jn n1 p-acp d pp-f j n2:
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Natural men make haste to sin; they make haste to do good; I made haste, and delaid not to keep thy Commandments.
Natural men make haste to since; they make haste to do good; I made haste, and delayed not to keep thy commandments.
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This gracious disposition was prophesied should be in Converts among the Gentiles: Ethiopia shall soon stretch out her hand unto God:
This gracious disposition was prophesied should be in Converts among the Gentiles: Ethiopia shall soon stretch out her hand unto God:
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And the Inhabitants of one City shall go to another, saying, Let us go speedily to pray before the Lord, I will go also. And the Inhabitants of one city shall go to Another, saying, Let us go speedily to pray before the Lord, I will go also.
cc dt n2 pp-f crd n1 vmb vvi p-acp j-jn, vvg, vvb pno12 vvi av-j pc-acp vvi p-acp dt n1, pns11 vmb vvi av.
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The will of a godly man is seldome behind to any holy duty; To will is present with me.
The will of a godly man is seldom behind to any holy duty; To will is present with me.
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And where this is, there is a badge of grace, and of a holy nature: And where this is, there is a badge of grace, and of a holy nature:
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The flesh indeed makes them linger sometimes, as Lot did in coming out of Sodom; but when the regenerate part sitteth in the chair,
The Flesh indeed makes them linger sometime, as Lot did in coming out of Sodom; but when the regenerate part Sitteth in the chair,
dt n1 av vvz pno32 vvi av, c-acp n1 vdd p-acp vvg av pp-f np1; p-acp c-crq dt j-vvn n1 vvz p-acp dt n1,
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then the Soul calls, as the Lord did to Lot, Haste thee, haste thee to Zoar. As other men hasted after their gods, so David hasted after his God;
then the Soul calls, as the Lord did to Lot, Haste thee, haste thee to Zoar. As other men hasted After their God's, so David hasted After his God;
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Awake up my glory, awake Psaltery and Harp, I my self will awake early. With my spirit will I seek thee early, Isaiah 26.9. Delays in Religion are dangerous; Awake up my glory, awake Psaltery and Harp, I my self will awake early. With my Spirit will I seek thee early, Isaiah 26.9. Delays in Religion Are dangerous;
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To day if ye will hear his voice harden not your hearts. The foolish Virgins were too late to enter in to the Marriage with the Bridegroom. To day if you will hear his voice harden not your hearts. The foolish Virgins were too late to enter in to the Marriage with the Bridegroom.
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Thus much for the Observation from the first words of the Verse (And not many days after) viz. That so soon as God leaves man to himself, he soon goes away from God. Thus much for the Observation from the First words of the Verse (And not many days After) viz. That so soon as God leaves man to himself, he soon Goes away from God.
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CHAP. XI. Sheweth the worldliness of man's heart by nature; from the next Clause of the 13th. Verse, The younger Son gathered all together.
CHAP. XI. Shows the worldliness of Man's heart by nature; from the next Clause of the 13th. Verse, The younger Son gathered all together.
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HE bundled up his happiness, even his gods with his goods, as Rachel did Laban's. He said to his Soul,
HE bundled up his happiness, even his God's with his goods, as Rachel did Laban's. He said to his Soul,
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as that rich man did, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.
as that rich man did, Soul, thou hast much goods laid up for many Years, take thine ease, eat, drink, and be merry.
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This young man carried his gods in his goods; and herein he gives us to take notice,
This young man carried his God's in his goods; and herein he gives us to take notice,
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That it is a disposition in natural men to carry their gods in their goods;
That it is a disposition in natural men to carry their God's in their goods;
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their hearts, which should be the seat and temple of God, is the habitation of these.
their hearts, which should be the seat and temple of God, is the habitation of these.
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This young man's Portion was his all, even his Heaven and his God. St. Paul speaks of some whose belly was their god:
This young Man's Portion was his all, even his Heaven and his God. Saint Paul speaks of Some whose belly was their god:
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And Job of those whose gold was their god, being their hope and their confidence. Many men have their Portion in this life; their Heaven and Earth together.
And Job of those whose gold was their god, being their hope and their confidence. Many men have their Portion in this life; their Heaven and Earth together.
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Every thing is a mans god that feeds his lust, and his heart is set upon,
Every thing is a men god that feeds his lust, and his heart is Set upon,
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as the Israelites golden Calf was to them;
as the Israelites golden Calf was to them;
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These are thy gods, O Israel — and as Micahs Mothers eleven hundred shekels of silver were turned into Gods. And thus all natural men make gods of their lusts, These Are thy God's, Oh Israel — and as Micahs Mother's eleven hundred shekels of silver were turned into God's And thus all natural men make God's of their Lustiest,
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or of their goods, on which they fix their hearts.
or of their goods, on which they fix their hearts.
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They carry their gods in their goods, as Rachel hid her Father's Idols in the Stuff.
They carry their God's in their goods, as Rachel hid her Father's Idols in the Stuff.
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It is natural to man to seek his felicity here.
It is natural to man to seek his felicity Here.
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The Scripture calls them men of this world; here are their hearts, and here they would always be, The Scripture calls them men of this world; Here Are their hearts, and Here they would always be,
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if they might have their choice.
if they might have their choice.
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They have a greater mind to be here, than Peter had to be on Mount Tabor.
They have a greater mind to be Here, than Peter had to be on Mount Tabor.
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Their inward thought is, saith the Psalmist, that their houses shall continue for ever, and their dwelling places to all generations; Their inward Thought is, Says the Psalmist, that their houses shall continue for ever, and their Dwelling places to all generations;
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they call their lands after their own names. This shews that their hearts are wholly here;they call their Lands After their own names. This shows that their hearts Are wholly Here;
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their minds are given up to earthly things.
their minds Are given up to earthly things.
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So they might be here on earth for ever, they could be content to be out of heaven; So they might be Here on earth for ever, they could be content to be out of heaven;
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as Esau parted with his birthright for a mess of Pottage. as Esau parted with his birthright for a mess of Pottage.
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Our blessed Saviour bad his Disciples rejoyce rather that their names were written in heaven, than that the Devils were subject to them.
Our blessed Saviour bade his Disciples rejoice rather that their names were written in heaven, than that the Devils were Subject to them.
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But these men would rejoyce rather if their names might be written on Earth. Though the Scripture speaks of it as a Judgment;
But these men would rejoice rather if their names might be written on Earth. Though the Scripture speaks of it as a Judgement;
p-acp d n2 vmd vvi av-c cs po32 n2 vmd vbi vvn p-acp n1. cs dt n1 vvz pp-f pn31 p-acp dt n1;
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They that depart from me shall be written in the earth: Yet earthly things lie nearest to a carnal man's heart; They that depart from me shall be written in the earth: Yet earthly things lie nearest to a carnal Man's heart;
pns32 cst vvb p-acp pno11 vmb vbi vvn p-acp dt n1: av j n2 vvb av-j p-acp dt j ng1 n1;
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as it's said Queen Mary should say on her Death-bed, That if they saw her heart when dead, they should see Calice there. The Israelites appetite or phancy was more after the Leeks, and Onions,
as it's said Queen Marry should say on her Deathbed, That if they saw her heart when dead, they should see Calice there. The Israelites appetite or fancy was more After the Leeks, and Onions,
c-acp pn31|vbz vvn n1 uh vmd vvi p-acp po31 n1, cst cs pns32 vvd pno31 n1 c-crq j, pns32 vmd vvi np1 a-acp. dt np1 n1 cc n1 vbds av-dc p-acp dt n2, cc n2,
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and Garlick of Egypt, than after Manna.
and Garlic of Egypt, than After Manna.
cc n1 pp-f np1, cs p-acp n1.
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Men are apt to set up Idols in their hearts, many places in Ezekiel shew it;
Men Are apt to Set up Idols in their hearts, many places in Ezekielem show it;
n2 vbr j pc-acp vvi a-acp n2 p-acp po32 n2, d n2 p-acp np1 vvb pn31;
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the children of Israel chose new gods. The Devil would be the god of this World; the children of Israel chosen new God's. The devil would be the god of this World;
dt n2 pp-f np1 vvd j n2. dt n1 vmd vbi dt n1 pp-f d n1;
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this is his name by usurpation, 2 Cor. 4.4. Many mens hearts are devoted to him, and know it not;
this is his name by usurpation, 2 Cor. 4.4. Many men's hearts Are devoted to him, and know it not;
d vbz po31 vvb p-acp n1, crd np1 crd. np1 ng2 n2 vbr vvn p-acp pno31, cc vvb pn31 xx;
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as it's said of Ephraim, that he had gray hairs and knew it not: yea, he made an essay for Christ's heart and devotion to him.
as it's said of Ephraim, that he had grey hairs and knew it not: yea, he made an essay for Christ's heart and devotion to him.
c-acp pn31|vbz vvn pp-f np1, cst pns31 vhd j-jn n2 cc vvd pn31 xx: uh, pns31 vvd dt n1 p-acp npg1 n1 cc n1 p-acp pno31.
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And when he cannot get in himself into the hearts of men, as he wishes, then he gets into one Creature or other to be as god there.
And when he cannot get in himself into the hearts of men, as he wishes, then he gets into one Creature or other to be as god there.
cc c-crq pns31 vmbx vvi p-acp px31 p-acp dt n2 pp-f n2, c-acp pns31 vvz, cs pns31 vvz p-acp crd n1 cc n-jn pc-acp vbi p-acp n1 a-acp.
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When Esau said to Jacob, I have enough; what was his enough? the fulness of his outward condition without God.
When Esau said to Jacob, I have enough; what was his enough? the fullness of his outward condition without God.
c-crq np1 vvd p-acp np1, pns11 vhb d; r-crq vbds po31 d? dt n1 pp-f po31 j n1 p-acp np1.
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Carnal men can be content with the World without God; they are without God in the world.
Carnal men can be content with the World without God; they Are without God in the world.
j n2 vmb vbi j p-acp dt n1 p-acp np1; pns32 vbr p-acp np1 p-acp dt n1.
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The Creature, in some sort, satisfies them without God, as it does the Beast. Man makes himself in this like the Beast.
The Creature, in Some sort, Satisfies them without God, as it does the Beast. Man makes himself in this like the Beast.
dt n1, p-acp d n1, vvz pno32 p-acp np1, c-acp pn31 vdz dt n1. n1 vvz px31 p-acp d av-j dt n1.
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Esau neither saw, nor sought God in Jacob 's face, as Jacob did in his, Gen. 33.10. Men naturally affect the Creature more than the Creator. Esau neither saw, nor sought God in Jacob is face, as Jacob did in his, Gen. 33.10. Men naturally affect the Creature more than the Creator.
np1 av-dx vvd, ccx vvd np1 p-acp np1 vbz n1, c-acp np1 vdd p-acp png31, np1 crd. n2 av-j vvi dt n1 av-dc cs dt n1.
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Indeed, if a godly man have not God for his Portion, his all he hath is nothing:
Indeed, if a godly man have not God for his Portion, his all he hath is nothing:
np1, cs dt j n1 vhb xx np1 p-acp po31 n1, po31 d pns31 vhz vbz pix:
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The Lord is my portion, saith my soul: The Lord is my portion, Says my soul:
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and, whom have I in heaven but thee? and there is none on earth that I desire besides thee. and, whom have I in heaven but thee? and there is none on earth that I desire beside thee.
cc, r-crq vhb pns11 p-acp n1 p-acp pno21? cc pc-acp vbz pix p-acp n1 cst pns11 vvb p-acp pno21.
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The Lord knows indeed that his Saints on earth have need of earthly things, as our blessed Saviour said to his Disciples.
The Lord knows indeed that his Saints on earth have need of earthly things, as our blessed Saviour said to his Disciples.
dt n1 vvz av cst po31 n2 p-acp n1 vhb n1 pp-f j n2, p-acp po12 j-vvn n1 vvd p-acp po31 n2.
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And therefore gives them of these more or less, as he sees meet;
And Therefore gives them of these more or less, as he sees meet;
cc av vvz pno32 pp-f d dc cc av-dc, c-acp pns31 vvz j;
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yet whatever he gives them of the World, he so gives it, that they may see him in it,
yet whatever he gives them of the World, he so gives it, that they may see him in it,
av r-crq pns31 vvz pno32 pp-f dt n1, pns31 av vvz pn31, cst pns32 vmb vvi pno31 p-acp pn31,
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as Jacob did in Esau 's face.
as Jacob did in Esau is face.
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O take heed of thinking you have enough, when you have the most of this world,
O take heed of thinking you have enough, when you have the most of this world,
fw-la vvb n1 pp-f vvg pn22 vhb av-d, c-crq pn22 vhb dt ds pp-f d n1,
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except you have God with it, and see God in it. Take heed of this young man's spirit;
except you have God with it, and see God in it. Take heed of this young Man's Spirit;
c-acp pn22 vhb n1 p-acp pn31, cc vvi np1 p-acp pn31. vvb n1 pp-f d j ng1 n1;
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when he had got his Portion, he now feels no want of his Father, but takes his journey into a farr Countrey.
when he had god his Portion, he now feels no want of his Father, but Takes his journey into a Far Country.
c-crq pns31 vhd vvn po31 n1, pns31 av vvz dx n1 pp-f po31 n1, cc-acp vvz po31 n1 p-acp dt j n1.
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Take heed also of thinking that you have not enough of the worlds good things, when you have, or may have God himself with your little;
Take heed also of thinking that you have not enough of the world's good things, when you have, or may have God himself with your little;
vvb n1 av pp-f vvg cst pn22 vhb xx d pp-f dt ng1 j n2, c-crq pn22 vhb, cc vmb vhi np1 px31 p-acp po22 j;
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for now your little is as much as All; and you may say with the holy Apostle, As having nothing, yet possessing all things.
for now your little is as much as All; and you may say with the holy Apostle, As having nothing, yet possessing all things.
c-acp av po22 j vbz p-acp d c-acp d; cc pn22 vmb vvi p-acp dt j n1, c-acp vhg pix, av vvg d n2.
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CHAP. XII. Wherein is shewed, How inclinable man is by nature to go farther and farther from God;
CHAP. XII. Wherein is showed, How inclinable man is by nature to go farther and farther from God;
np1 np1. c-crq vbz vvn, c-crq j n1 vbz p-acp n1 pc-acp vvi av-jc cc av-jc p-acp np1;
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from the following Clause, And took his journey into a far Countrey.from the following Clause, And took his journey into a Far Country.
p-acp dt j-vvg n1, cc vvd po31 n1 p-acp dt j n1.
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IN this course of the Prodigal, who herein is the Representative, as it were, of natural men, we may observe two Doctrines;
IN this course of the Prodigal, who herein is the Representative, as it were, of natural men, we may observe two Doctrines;
p-acp d n1 pp-f dt j-jn, r-crq av vbz dt n1, c-acp pn31 vbdr, pp-f j n2, pns12 vmb vvi crd n2;
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the first (whereof in this Chapter) is this, That man by nature would go farther and farther from God;
the First (whereof in this Chapter) is this, That man by nature would go farther and farther from God;
dt ord (c-crq p-acp d n1) vbz d, cst n1 p-acp n1 vmd vvi av-jc cc av-jc p-acp np1;
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he would get to the utmost point of distance from him. This Prodigal did not only leave his Father's House, but went into a far Countrey.
he would get to the utmost point of distance from him. This Prodigal did not only leave his Father's House, but went into a Far Country.
pns31 vmd vvi p-acp dt j n1 pp-f n1 p-acp pno31. d j-jn vdd xx av-j vvi po31 ng1 n1, cc-acp vvd p-acp dt j n1.
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Ungodly men love to be far from God, that they may sin their fill. Ungodly men love to be Far from God, that they may sin their fill.
j n2 vvb pc-acp vbi av-j p-acp np1, cst pns32 vmb vvi po32 n1.
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As a godly man goes from grace to grace, so an ungodly man from sin to sin.
As a godly man Goes from grace to grace, so an ungodly man from since to since.
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As it is their Judgment to do so; Add iniquity to their iniquity, so it is their choice;
As it is their Judgement to do so; Add iniquity to their iniquity, so it is their choice;
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They go from evil to evil. The Ephesians, before their Conversion, were afar of, and without God in the world. They go from evil to evil. The Ephesians, before their Conversion, were afar of, and without God in the world.
pns32 vvb p-acp j-jn p-acp n-jn. dt np1, p-acp po32 n1, vbdr av pp-f, cc p-acp np1 p-acp dt n1.
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When Adam was fallen from his innocency, he got as far from God as he could. When Adam was fallen from his innocency, he god as Far from God as he could.
c-crq np1 vbds vvn p-acp po31 n1, pns31 vvd a-acp av-j p-acp np1 c-acp pns31 vmd.
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Natural men shove God out of their thoughts as much as they can. It is true, all natural men are not at an equal distance from God actually, Natural men shove God out of their thoughts as much as they can. It is true, all natural men Are not At an equal distance from God actually,
j n2 n1 np1 av pp-f po32 n2 c-acp d c-acp pns32 vmb. pn31 vbz j, d j n2 vbr xx p-acp dt j-jn n1 p-acp np1 av-j,
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though all are by nature inclined to be at the farthest point: There are degrees in a natural state, as there are in a spiritual.
though all Are by nature inclined to be At the farthest point: There Are Degrees in a natural state, as there Are in a spiritual.
cs d vbr p-acp n1 vvn pc-acp vbi p-acp dt js n1: a-acp vbr n2 p-acp dt j n1, c-acp pc-acp vbr p-acp dt j.
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Our Lord Jesus told him that answered him so discreetly, That he was not far from the Kingdom of God.
Our Lord jesus told him that answered him so discreetly, That he was not Far from the Kingdom of God.
po12 n1 np1 vvd pno31 cst vvd pno31 av av-j, cst pns31 vbds xx av-j p-acp dt n1 pp-f np1.
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Some men are utter strangers to Christ; others are bordering on Conversion; yet still in their natural state;
some men Are utter Strangers to christ; Others Are bordering on Conversion; yet still in their natural state;
d n2 vbr j n2 p-acp np1; n2-jn vbr vvg p-acp n1; av av p-acp po32 j n1;
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as the Israelites were at the borders of Canaan, when yet they entred not in.
as the Israelites were At the borders of Canaan, when yet they entered not in.
c-acp dt np1 vbdr p-acp dt n2 pp-f np1, c-crq av pns32 vvd xx p-acp.
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Quest. But what is the nearest or least point of distance from Christ, in a natural condition;Quest. But what is the nearest or least point of distance from christ, in a natural condition;
n1. cc-acp q-crq vbz dt js cc ds n1 pp-f n1 p-acp np1, p-acp dt j n1;
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and what is the farthest?
and what is the farthest?
cc q-crq vbz dt js?
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Answ. When men like Christ, but not at his terms, yet are troubled the terms are so hard that they cannot yield to them:Answer When men like christ, but not At his terms, yet Are troubled the terms Are so hard that they cannot yield to them:
np1 c-crq n2 vvb np1, cc-acp xx p-acp po31 n2, av vbr vvn dt n2 vbr av j cst pns32 vmbx vvi p-acp pno32:
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When Jesus told that man in Mark 10.21.
When jesus told that man in Mark 10.21.
c-crq np1 vvd cst n1 p-acp vvb crd.
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That he must sell all, and follow him, it is said the man was sad at that saying, and went away grieved — v. 22. This man was bordering upon Christ, but left him.
That he must fell all, and follow him, it is said the man was sad At that saying, and went away grieved — v. 22. This man was bordering upon christ, but left him.
cst pns31 vmb vvi d, cc vvi pno31, pn31 vbz vvn dt n1 vbds j p-acp d n-vvg, cc vvd av j-vvn — n1 crd d n1 vbds vvg p-acp np1, cc-acp vvd pno31.
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So when men make a profession of Christ, and yet their hearts are not right towards him;
So when men make a profession of christ, and yet their hearts Are not right towards him;
av c-crq n2 vvb dt n1 pp-f np1, cc av po32 n2 vbr xx j-jn p-acp pno31;
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they are near Christ, but not near enough, they are not in him:
they Are near christ, but not near enough, they Are not in him:
pns32 vbr av-j np1, cc-acp xx j av-d, pns32 vbr xx p-acp pno31:
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Many believed on his Name, but Jesus did not commit himself unto them, for he knew what was in man. Many believed on his Name, but jesus did not commit himself unto them, for he knew what was in man.
d vvn p-acp po31 n1, cc-acp np1 vdd xx vvi px31 p-acp pno32, c-acp pns31 vvd r-crq vbds p-acp n1.
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Thou art near in their mouths, and far from their reins, saith Jeremiah to the Lord. Thou art near in their mouths, and Far from their reins, Says Jeremiah to the Lord.
pns21 vb2r av-j p-acp po32 n2, cc av-j p-acp po32 n2, vvz np1 p-acp dt n1.
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And again, natural men may be near God, as in profession, so in priviledges: Judas was one of Christ's Disciples, one of the Twelve:
And again, natural men may be near God, as in profession, so in privileges: Judas was one of Christ's Disciples, one of the Twelve:
cc av, j n2 vmb vbi j np1, c-acp p-acp n1, av p-acp n2: np1 vbds pi pp-f npg1 n2, crd pp-f dt crd:
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And the people of Israel were a people near unto God. This is the nearest point of distance from God.
And the people of Israel were a people near unto God. This is the nearest point of distance from God.
cc dt n1 pp-f np1 vbdr dt n1 av-j p-acp np1. d vbz dt js n1 pp-f n1 p-acp np1.
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But then secondly for the farthest point of distance; and this is, when men live as it were without God in the world;
But then secondly for the farthest point of distance; and this is, when men live as it were without God in the world;
cc-acp cs ord p-acp dt js n1 pp-f n1; cc d vbz, c-crq n2 vvb c-acp pn31 vbdr p-acp np1 p-acp dt n1;
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live in sin without sense of it, and sin with greediness; live in since without sense of it, and since with greediness;
vvb p-acp n1 p-acp n1 pp-f pn31, cc n1 p-acp n1;
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it is meat and drink to them to sin, as it was to Jesus Christ to do his Father's will;
it is meat and drink to them to since, as it was to jesus christ to do his Father's will;
pn31 vbz n1 cc vvi p-acp pno32 p-acp n1, p-acp pn31 vbds p-acp np1 np1 pc-acp vdi po31 ng1 n1;
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They drink iniquity like water, Job 15.16. and who being past feeling; whose sense of feeling, as to any evil in sin, is gone;They drink iniquity like water, Job 15.16. and who being past feeling; whose sense of feeling, as to any evil in since, is gone;
pns32 vvb n1 av-j n1, np1 crd. cc r-crq vbg j n-vvg; rg-crq n1 pp-f n1, c-acp p-acp d n-jn p-acp n1, vbz vvn;
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They give themseves over to work wickedness: They give themseves over to work wickedness:
pns32 vvb fw-la p-acp pc-acp vvi n1:
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Ahab sold himself, but some give themselves to sin. These are Candidates at least in Atheism. Ahab sold himself, but Some give themselves to since. These Are Candidates At least in Atheism.
np1 vvd px31, p-acp d vvb px32 p-acp n1. d vbr n2 p-acp ds p-acp n1.
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They say the Lord shall not see: And they think that God is such an one as themselves: They say the Lord shall not see: And they think that God is such an one as themselves:
pns32 vvb dt n1 vmb xx vvi: cc pns32 vvb cst np1 vbz d dt crd c-acp px32:
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and thus they flatter themselves in their own eyes; they half think there is no God, and altogether wish it.
and thus they flatter themselves in their own eyes; they half think there is no God, and altogether wish it.
cc av pns32 vvb px32 p-acp po32 d n2; pns32 av-jn vvb pc-acp vbz dx n1, cc av vvb pn31.
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Few men indeed are always or altogether Atheists: The Devil can never be an Atheist, being always under the sense of God's wrath;
Few men indeed Are always or altogether Atheists: The devil can never be an Atheist, being always under the sense of God's wrath;
np1 n2 av vbr av cc av n2: dt n1 vmb av-x vbi dt n1, vbg av p-acp dt n1 pp-f npg1 n1;
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but he tempts men to be Atheists, and prevails very far, yet not to the full.
but he tempts men to be Atheists, and prevails very Far, yet not to the full.
cc-acp pns31 vvz n2 pc-acp vbi n2, cc vvz av av-j, av xx p-acp dt j.
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1595
They lie, saith the Philosopher, that say they hold there is no God;
They lie, Says the Philosopher, that say they hold there is no God;
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for though they say so to others by day, yet they say otherwise to themselves by night:
for though they say so to Others by day, yet they say otherwise to themselves by night:
c-acp cs pns32 vvb av p-acp n2-jn p-acp n1, av pns32 vvb av p-acp px32 p-acp n1:
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these are the men that keep at the farthest point of distance from God, which was this Prodigals case;
these Are the men that keep At the farthest point of distance from God, which was this Prodigals case;
d vbr dt n2 cst vvb p-acp dt js n1 pp-f n1 p-acp np1, r-crq vbds d n2-jn n1;
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he went from his Fathers House into a far Countrey.
he went from his Father's House into a Far Country.
pns31 vvd p-acp po31 ng1 n1 p-acp dt j n1.
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Quest. But how can any man be far from God, since God is every where? Whither shall I go from thy Spirit, Quest. But how can any man be Far from God, since God is every where? Whither shall I go from thy Spirit,
n1. cc-acp q-crq vmb d n1 vbi av-j p-acp np1, c-acp np1 vbz d n1? q-crq vmb pns11 vvi p-acp po21 n1,
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or whither shall I flee from thy presence? And it's said in Job, There is no darkness where the workers of iniquity may hide themselves. or whither shall I flee from thy presence? And it's said in Job, There is no darkness where the workers of iniquity may hide themselves.
cc q-crq vmb pns11 vvi p-acp po21 n1? cc pn31|vbz vvn p-acp np1, pc-acp vbz dx n1 c-crq dt n2 pp-f n1 vmb vvi px32.
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And saith the Apostle, God is not far from every one of us, either Christians or Gentiles.
And Says the Apostle, God is not Far from every one of us, either Christians or Gentiles.
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Answ. There is a three-fold distance. 1. Of place; so no man can be at a distance from God;Answer There is a threefold distance. 1. Of place; so no man can be At a distance from God;
np1 pc-acp vbz dt j n1. crd pp-f n1; av dx n1 vmb vbi p-acp dt n1 p-acp np1;
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If I ascend into heaven, thou art there; if I make my bed in hell, behold thou art there. If I ascend into heaven, thou art there; if I make my Bed in hell, behold thou art there.
cs pns11 vvb p-acp n1, pns21 vb2r a-acp; cs pns11 vvb po11 n1 p-acp n1, vvb pns21 vb2r a-acp.
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2. There is a distance of nature, which is where there are opposite natures and dispositions:
2. There is a distance of nature, which is where there Are opposite nature's and dispositions:
crd pc-acp vbz dt n1 pp-f n1, r-crq vbz c-crq pc-acp vbr j-jn n2 cc n2:
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and so many, if not most men, are at a great distance from God;
and so many, if not most men, Are At a great distance from God;
cc av d, cs xx ds n2, vbr p-acp dt j n1 p-acp np1;
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there is nothing of the Divine nature in them, they have different minds and wills from God's. God wills this or that; and they will the contrary.
there is nothing of the Divine nature in them, they have different minds and wills from God's. God wills this or that; and they will the contrary.
pc-acp vbz pix pp-f dt j-jn n1 p-acp pno32, pns32 vhb j n2 cc vvz p-acp npg1. np1 vvz d cc d; cc pns32 vmb dt n-jn.
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Many men make God's affirmative Commands negative, and his negative Commands affirmative. Jeremiah told those Jews in Jer. 44.16. that they should not go into Egypt; and they replied, As to the words of the Lord thou hast spoken to us, we will not hearken to thee.
Many men make God's affirmative Commands negative, and his negative Commands affirmative. Jeremiah told those jews in Jer. 44.16. that they should not go into Egypt; and they replied, As to the words of the Lord thou hast spoken to us, we will not harken to thee.
av-d n2 vvi npg1 j vvz j-jn, cc po31 j-jn vvz j. np1 vvd d np2 p-acp np1 crd. cst pns32 vmd xx vvi p-acp np1; cc pns32 vvd, a-acp p-acp dt n2 pp-f dt n1 pns21 vh2 vvn p-acp pno12, pns12 vmb xx vvi p-acp pno21.
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3. There is a distance as to grace and favour; and so God may be said to be far from men in his special grace;
3. There is a distance as to grace and favour; and so God may be said to be Far from men in his special grace;
crd pc-acp vbz dt n1 c-acp pc-acp vvi cc n1; cc av np1 vmb vbi vvn pc-acp vbi av-j p-acp n2 p-acp po31 j n1;
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as when men have not the grace of God in them, nor the love of God,
as when men have not the grace of God in them, nor the love of God,
c-acp c-crq n2 vhb xx dt n1 pp-f np1 p-acp pno32, ccx dt n1 pp-f np1,
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nor acquaintance and communion with God; God may be said to be far from them.
nor acquaintance and communion with God; God may be said to be Far from them.
ccx n1 cc n1 p-acp np1; np1 vmb vbi vvn pc-acp vbi av-j p-acp pno32.
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The presence of God with men must be measured by his grace and spirit in them;
The presence of God with men must be measured by his grace and Spirit in them;
dt n1 pp-f np1 p-acp n2 vmb vbi vvn p-acp po31 n1 cc n1 p-acp pno32;
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and not by his common favours, as riches, power, natural parts, means of grace, yea common grace:
and not by his Common favours, as riches, power, natural parts, means of grace, yea Common grace:
cc xx p-acp po31 j n2, c-acp n2, n1, j n2, n2 pp-f n1, uh j n1:
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for heathens may have some of these, and hypocrites may have others, and yet both at a distance from God, as to saving grace;
for Heathens may have Some of these, and Hypocrites may have Others, and yet both At a distance from God, as to Saving grace;
c-acp n2-jn vmb vhi d pp-f d, cc n2 vmb vhi n2-jn, cc av av-d p-acp dt n1 p-acp np1, c-acp p-acp vvg n1;
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God cannot say of them as of Abraham, Abraham my friend, my familiar.
God cannot say of them as of Abraham, Abraham my friend, my familiar.
n1 vmbx vvi pp-f pno32 c-acp pp-f np1, np1 po11 n1, po11 j-jn.
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A blind man may be near the Sun, and yet be said to be afar off,
A blind man may be near the Sun, and yet be said to be afar off,
dt j n1 vmb vbi av-j dt n1, cc av vbi vvn pc-acp vbi av a-acp,
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because he wants the light of it;
Because he Wants the Light of it;
c-acp pns31 vvz dt n1 pp-f pn31;
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so it is with many men who live in the light of the Gospel, and yet are far from God as to any saving knowledge of him in Christ.
so it is with many men who live in the Light of the Gospel, and yet Are Far from God as to any Saving knowledge of him in christ.
av pn31 vbz p-acp d n2 r-crq vvb p-acp dt n1 pp-f dt n1, cc av vbr av-j p-acp np1 c-acp p-acp d j-vvg n1 pp-f pno31 p-acp np1.
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A man may be your next Neighbour, and yet be as far from kindred, as the farthest in the Town.
A man may be your next Neighbour, and yet be as Far from kindred, as the farthest in the Town.
dt n1 vmb vbi po22 ord n1, cc av vbi c-acp av-j p-acp n1, c-acp dt js p-acp dt n1.
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The Lord judges men near to him, or afar off, by their hearts;
The Lord judges men near to him, or afar off, by their hearts;
dt n1 n2 n2 av-j p-acp pno31, cc av a-acp, p-acp po32 n2;
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Take heed lest there be in any of you an heart of unbelief to depart from the living God. Take heed lest there be in any of you an heart of unbelief to depart from the living God.
vvb n1 cs pc-acp vbi p-acp d pp-f pn22 dt n1 pp-f n1 pc-acp vvi p-acp dt j-vvg np1.
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An Hypocrite may be nearer God's people in outside similitude, than a Publican.
an Hypocrite may be nearer God's people in outside similitude, than a Publican.
dt n1 vmb vbi av-jc npg1 n1 p-acp n1-an n1, cs dt n1.
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As a painted Pot on the wall is nearer a Pot in outward similitude than a piece of Clay under your feet,
As a painted Pot on the wall is nearer a Pot in outward similitude than a piece of Clay under your feet,
p-acp dt j-vvn n1 p-acp dt n1 vbz jc dt n1 p-acp j n1 cs dt n1 pp-f n1 p-acp po22 n2,
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and yet in fitness the Clay is nearer, because it is apter to be made a Pot;
and yet in fitness the Clay is nearer, Because it is apter to be made a Pot;
cc av p-acp n1 dt n1 vbz jc, c-acp pn31 vbz jc pc-acp vbi vvn dt n1;
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so an humble Publican and Sinner is nearer coming into the Kingdom of God than a proud Pharisee or Hypocrite,
so an humble Publican and Sinner is nearer coming into the Kingdom of God than a proud Pharisee or Hypocrite,
av dt j n1 cc n1 vbz jc n-vvg p-acp dt n1 pp-f np1 cs dt j np1 cc n1,
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because his heart is more tender, and humbled under the sense of sin and wrath: The Publicans and the Harlots go into the Kingdom of God before you.
Because his heart is more tender, and humbled under the sense of since and wrath: The Publicans and the Harlots go into the Kingdom of God before you.
c-acp po31 n1 vbz av-dc j, cc vvn p-acp dt n1 pp-f n1 cc n1: dt n2 cc dt n2 vvb p-acp dt n1 pp-f np1 p-acp pn22.
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Now the reason of mens going from God as far as they can, i. e. by nature, is the enmity that is in man's sinful nature to God;
Now the reason of men's going from God as Far as they can, i. e. by nature, is the enmity that is in Man's sinful nature to God;
av dt n1 pp-f ng2 vvg p-acp np1 c-acp av-j c-acp pns32 vmb, sy. sy. p-acp n1, vbz dt n1 cst vbz p-acp ng1 j n1 p-acp np1;
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though God become nigh to our nature in his Sons assuming of it, yet naturally we keep at the greatest distance from his nature, i. e. from his holiness and purity:
though God become High to our nature in his Sons assuming of it, yet naturally we keep At the greatest distance from his nature, i. e. from his holiness and purity:
cs np1 vvb av-j p-acp po12 n1 p-acp po31 n2 vvg pp-f pn31, av av-j pns12 vvb p-acp dt js n1 p-acp po31 n1, sy. sy. p-acp po31 n1 cc n1:
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The carnal mind is enmity against God; it is not subject to the Law of God, neither indeed can be. The carnal mind is enmity against God; it is not Subject to the Law of God, neither indeed can be.
dt j n1 vbz n1 p-acp np1; pn31 vbz xx j-jn p-acp dt n1 pp-f np1, av-dx av vmb vbi.
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The Greek word signifies the best of a natural man is cross to God;
The Greek word signifies the best of a natural man is cross to God;
dt jp n1 vvz dt js pp-f dt j n1 vbz j p-acp np1;
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the more wisdom and wit a natural man hath, the more crosly he acts towards God. the more Wisdom and wit a natural man hath, the more Crosly he acts towards God.
dt av-dc n1 cc n1 dt j n1 vhz, dt av-dc av-j pns31 vvz p-acp np1.
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This enmity in man to God came in with his fall from God: Before Adam hid not himself from God, but was the friend of God by nature;
This enmity in man to God Come in with his fallen from God: Before Adam hid not himself from God, but was the friend of God by nature;
d n1 p-acp n1 p-acp np1 vvd p-acp p-acp po31 n1 p-acp np1: c-acp np1 vvd xx px31 p-acp np1, cc-acp vbds dt n1 pp-f np1 p-acp n1;
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his first nature, as Abraham was by grace; he could lean on God's bosome as the beloved Disciple did on Jesus;
his First nature, as Abraham was by grace; he could lean on God's bosom as the Beloved Disciple did on jesus;
po31 ord n1, c-acp np1 vbds p-acp n1; pns31 vmd vvi p-acp npg1 n1 p-acp dt j-vvn n1 vdd p-acp np1;
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he had the rays of the Divine nature in him, as men in a state of grace have; he had the rays of the Divine nature in him, as men in a state of grace have;
pns31 vhd dt n2 pp-f dt j-jn n1 p-acp pno31, c-acp n2 p-acp dt n1 pp-f n1 vhb;
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God made him to his own likeness, but when he fell from his innocency, his enmity against God came in.
God made him to his own likeness, but when he fell from his innocency, his enmity against God Come in.
np1 vvd pno31 p-acp po31 d n1, cc-acp c-crq pns31 vvd p-acp po31 n1, po31 n1 p-acp np1 vvd p-acp.
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A natural man cannot subject himself to the will of God, nor does he love the likeness of God;
A natural man cannot Subject himself to the will of God, nor does he love the likeness of God;
dt j n1 vmbx vvi px31 p-acp dt n1 pp-f np1, ccx vdz pns31 vvi dt n1 pp-f np1;
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he is a lover of his own lusts more than of God. The Psalmist speaks of haters of God, Psal. 81.15. and so doth the Apostle, Rom. 1.30. They care not for acquaintance with God, verse 28. yea, there are men that could wish there were no God. Application.
he is a lover of his own Lustiest more than of God. The Psalmist speaks of haters of God, Psalm 81.15. and so does the Apostle, Rom. 1.30. They care not for acquaintance with God, verse 28. yea, there Are men that could wish there were no God. Application.
pns31 vbz dt n1 pp-f po31 d n2 av-dc cs pp-f np1. dt n1 vvz pp-f n2 pp-f np1, np1 crd. cc av vdz dt n1, np1 crd. pns32 vvb xx p-acp n1 p-acp np1, n1 crd uh, pc-acp vbr n2 cst vmd vvi a-acp vbdr dx n1. n1.
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1. This is useful to examination, to try our selves, whether we be near God, or gone far from him:
1. This is useful to examination, to try our selves, whither we be near God, or gone Far from him:
crd d vbz j p-acp n1, pc-acp vvi po12 n2, cs pns12 vbb j np1, cc vvn av-j p-acp pno31:
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And trial in this case is of great concernment to us;
And trial in this case is of great concernment to us;
cc n1 p-acp d n1 vbz pp-f j n1 p-acp pno12;
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for we may be near to God outwardly, and in a profession of him, yet inwardly be at a distance from him;
for we may be near to God outwardly, and in a profession of him, yet inwardly be At a distance from him;
c-acp pns12 vmb vbi j p-acp np1 av-j, cc p-acp dt n1 pp-f pno31, av av-j vbi p-acp dt n1 p-acp pno31;
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as those Jews were in Isa. 29.13. This people draw near me with their mouths, and with their lips honour me, but have removed their heart far from me.
as those jews were in Isaiah 29.13. This people draw near me with their mouths, and with their lips honour me, but have removed their heart Far from me.
c-acp d np2 vbdr p-acp np1 crd. d n1 vvi av-j pno11 p-acp po32 n2, cc p-acp po32 n2 vvb pno11, cc-acp vhb vvn po32 n1 av-j p-acp pno11.
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We must estimate our nearness to, or distance from God, by our hearts. Therefore 1. Is God great or small, high or low, in our hearts account, in himself, We must estimate our nearness to, or distance from God, by our hearts. Therefore 1. Is God great or small, high or low, in our hearts account, in himself,
pns12 vmb vvi po12 n1 p-acp, cc n1 p-acp np1, p-acp po12 n2. av crd vbz np1 j cc j, j cc j, p-acp po12 n2 vvi, p-acp px31,
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and his word, and his works, especially as he is a holy God? If God be not much in our thoughts, and dear in our thoughts, as to David, it's a sign that we are far from God.
and his word, and his works, especially as he is a holy God? If God be not much in our thoughts, and dear in our thoughts, as to David, it's a Signen that we Are Far from God.
cc po31 n1, cc po31 n2, av-j c-acp pns31 vbz dt j np1? cs np1 vbb xx av-d p-acp po12 n2, cc j-jn p-acp po12 n2, p-acp pc-acp np1, pn31|vbz dt n1 cst pns12 vbr av-j p-acp np1.
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Out of mind out of sight.
Out of mind out of sighed.
av pp-f n1 av pp-f n1.
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What's the reason that the Stars seem so little to us, that are such great Bodies in themselves,
What's the reason that the Stars seem so little to us, that Are such great Bodies in themselves,
q-crq|vbz dt n1 cst dt n2 vvb av j p-acp pno12, cst vbr d j n2 p-acp px32,
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but because they are at a great distance from us, and we from them? so God is a great God, glorious in holiness, fearful in praises;
but Because they Are At a great distance from us, and we from them? so God is a great God, glorious in holiness, fearful in praises;
cc-acp c-acp pns32 vbr p-acp dt j n1 p-acp pno12, cc pns12 p-acp pno32? av np1 vbz dt j np1, j p-acp n1, j p-acp n2;
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his loving kindness better than life it self. his loving kindness better than life it self.
po31 j-vvg n1 av-jc cs n1 pn31 n1.
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And if he be not so in our thoughts, and to our hearts, it argues we are far from him;
And if he be not so in our thoughts, and to our hearts, it argues we Are Far from him;
cc cs pns31 vbb xx av p-acp po12 n2, cc p-acp po12 n2, pn31 vvz pns12 vbr av-j p-acp pno31;
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for were we nigh him, the pleasures, the profits, the honours of the world would be but trifles to us;
for were we High him, the pleasures, the profits, the honours of the world would be but trifles to us;
c-acp vbdr pns12 av-j pno31, dt n2, dt n2, dt n2 pp-f dt n1 vmd vbi p-acp n2 p-acp pno12;
(17) chapter (DIV2)
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these would be far from our hearts if God was near them.
these would be Far from our hearts if God was near them.
d vmd vbi av-j p-acp po12 n2 cs np1 vbds av-j pno32.
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I have rejoyced in the way of thy testimonies as much, and doubtless more, than in all riches: I have rejoiced in the Way of thy testimonies as much, and doubtless more, than in all riches:
pns11 vhb vvn p-acp dt n1 pp-f po21 n2 c-acp d, cc av-j av-dc, cs p-acp d n2:
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I love thy Commandments above gold, yea above fine gold. I love thy commandments above gold, yea above fine gold.
pns11 vvb po21 n2 p-acp n1, uh p-acp j n1.
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2. We may know our distance from God by the chilness and coldness of our minds and affections in his service and ways.
2. We may know our distance from God by the chillness and coldness of our minds and affections in his service and ways.
crd pns12 vmb vvi po12 n1 p-acp np1 p-acp dt n1 cc n1 pp-f po12 n2 cc n2 p-acp po31 n1 cc n2.
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1653
As in Winter, when we are at a farther distance from the Sun, days art short,
As in Winter, when we Are At a farther distance from the Sun, days art short,
p-acp p-acp n1, c-crq pns12 vbr p-acp dt jc n1 p-acp dt n1, n2 n1 j,
(17) chapter (DIV2)
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1654
and nights long, we are cold, and it is a dead season with all things:
and nights long, we Are cold, and it is a dead season with all things:
cc n2 av-j, pns12 vbr j-jn, cc pn31 vbz dt j n1 p-acp d n2:
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Why so when we are dull and deadhearted in holy imployments, and walk dully as to acts of grace and comfort, it signifies that we are at a distance from God,
Why so when we Are dull and deadhearted in holy employments, and walk dully as to acts of grace and Comfort, it signifies that we Are At a distance from God,
uh-crq av c-crq pns12 vbr j cc j p-acp j n2, cc vvi av-j a-acp p-acp n2 pp-f n1 cc n1, pn31 vvz cst pns12 vbr p-acp dt n1 p-acp np1,
(17) chapter (DIV2)
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and he from us, as to his gracious and quickning presence.
and he from us, as to his gracious and quickening presence.
cc pns31 p-acp pno12, c-acp p-acp po31 j cc j-vvg n1.
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3. Men may be known to be far from God by their secure sinning, and sinning without sense.
3. Men may be known to be Far from God by their secure sinning, and sinning without sense.
crd np1 vmb vbi vvn pc-acp vbi av-j p-acp np1 p-acp po32 j vvg, cc vvg p-acp n1.
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The holy Apostle gives three signs of men that are greatly remote from God, and they are desperate signs.
The holy Apostle gives three Signs of men that Are greatly remote from God, and they Are desperate Signs.
dt j n1 vvz crd n2 pp-f n2 cst vbr av-j j p-acp np1, cc pns32 vbr j n2.
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1. Their gross ignorance of God: 2. Their sinning without feeling: 3. Their sinning with greediness: 1. Their gross ignorance of God: 2. Their sinning without feeling: 3. Their sinning with greediness:
crd po32 j n1 pp-f np1: crd po32 vvg p-acp n1: crd po32 vvg p-acp n1:
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1660
Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them,
vhg po32 n1 vvn, vbg vvn p-acp dt n1 pp-f np1, p-acp dt n1 cst vbz p-acp pno32,
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because of the blindness of their hearts, who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness. Because of the blindness of their hearts, who being passed feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness.
c-acp pp-f dt n1 pp-f po32 n2, r-crq vbg vvn n1, vhb vvn px32 a-acp p-acp n1, pc-acp vvi d n1 p-acp n1.
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When men sin with greediness, it's a sign they are past feeling, and when they are past feeling, it's a sign they know not God,
When men sin with greediness, it's a Signen they Are passed feeling, and when they Are passed feeling, it's a Signen they know not God,
c-crq n2 vvb p-acp n1, pn31|vbz dt n1 pns32 vbr p-acp n-vvg, cc c-crq pns32 vbr p-acp n-vvg, pn31|vbz dt n1 pns32 vvb xx np1,
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and this is a sign, they are alienated from the life of God, and so are at the greatest point of distance from him.
and this is a Signen, they Are alienated from the life of God, and so Are At the greatest point of distance from him.
cc d vbz dt n1, pns32 vbr vvn p-acp dt n1 pp-f np1, cc av vbr p-acp dt js n1 pp-f n1 p-acp pno31.
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O that men could bewail this cursed disposition, to be willing to be strangers to God,
Oh that men could bewail this cursed disposition, to be willing to be Strangers to God,
uh cst n2 vmd vvi d j-vvn n1, pc-acp vbi j pc-acp vbi n2 p-acp np1,
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and to be as far from him as they can; they will go from God to the Devil as Saul did:
and to be as Far from him as they can; they will go from God to the devil as Saul did:
cc pc-acp vbi c-acp av-j p-acp pno31 c-acp pns32 vmb; pns32 vmb vvi p-acp np1 p-acp dt n1 c-acp np1 vdd:
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Many men fly from God, as from a Lion, and fly to Satan, who is indeed a roaring Lion, seeking whom he may devour. Many men fly from God, as from a lion, and fly to Satan, who is indeed a roaring lion, seeking whom he may devour.
d n2 vvb p-acp np1, c-acp p-acp dt n1, cc vvi p-acp np1, r-crq vbz av dt vvg n1, vvg r-crq pns31 vmb vvi.
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CHAP. XIII. Representeth, how natural men are driven further from God by all the good he doth for them; whence it is thus;
CHAP. XIII. Representeth, how natural men Are driven further from God by all the good he does for them; whence it is thus;
np1 np1. vvz, c-crq j n2 vbr vvn av-jc p-acp np1 p-acp d dt j pns31 vdz p-acp pno32; c-crq pn31 vbz av;
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and what Ʋses are to be made hereof; from the same Clause, And took his Journey into a far Countrey.and what Ʋses Are to be made hereof; from the same Clause, And took his Journey into a Far Country.
cc q-crq n2 vbr pc-acp vbi vvn av; p-acp dt d n1, cc vvd po31 n1 p-acp dt j n1.
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I Have done with the first Doctrine from this Clause of the 13th. Verse: I now proceed to the second, which is this,
I Have done with the First Doctrine from this Clause of the 13th. Verse: I now proceed to the second, which is this,
pns11 vhb vdn p-acp dt ord n1 p-acp d n1 pp-f dt ord. n1: pns11 av vvb p-acp dt ord, r-crq vbz d,
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That whatever good God bestowes on natural men, it drives them the further from him. The more the Sun shines on the Dunghil, the more it stinks.
That whatever good God bestows on natural men, it drives them the further from him. The more the Sun shines on the Dunghill, the more it stinks.
cst r-crq j np1 vvz p-acp j n2, pn31 vvz pno32 dt av-jc p-acp pno31. dt av-dc dt n1 vvz p-acp dt n1, dt av-dc pn31 vvz.
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1671
This baseness is in every man by nature; Hear O heavens, and give ear O earth, for the Lord hath spoken;
This baseness is in every man by nature; Hear Oh heavens, and give ear Oh earth, for the Lord hath spoken;
d n1 vbz p-acp d n1 p-acp n1; vvb uh n2, cc vvb n1 uh n1, p-acp dt n1 vhz vvn;
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1672
I have nourished and brought up children, and they have rebelled against me. The Lord calls heaven and earth to witness in this strange case;I have nourished and brought up children, and they have rebelled against me. The Lord calls heaven and earth to witness in this strange case;
pns11 vhb vvn cc vvn a-acp n2, cc pns32 vhb vvd p-acp pno11. dt n1 vvz n1 cc n1 pc-acp vvi p-acp d j n1;
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which, as it is an Apostrophe to Angels, and all the Gentile world, concerning the Jews;
which, as it is an Apostrophe to Angels, and all the Gentile world, Concerning the jews;
r-crq, c-acp pn31 vbz dt n1 p-acp n2, cc d dt j n1, vvg dt np2;
(18) chapter (DIV2)
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so may it also imply, that the whole Creation, even of sensless Creatures, are (as I may say) more obedient to God than natural men are. Moses in Deut. 32.15. charges Israel thus; Jeshurun waxed fat, and kicked:
so may it also imply, that the Whole Creation, even of senseless Creatures, Are (as I may say) more obedient to God than natural men Are. Moses in Deuteronomy 32.15. charges Israel thus; Jeshurun waxed fat, and Kicked:
av vmb pn31 av vvi, cst dt j-jn n1, av pp-f j n2, vbr (c-acp pns11 vmb vvi) av-dc j p-acp np1 cs j n2 vbr. np1 p-acp np1 crd. n2 np1 av; vvb vvd j, cc vvd:
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Thou art waxed fat &c. Then he forsook God which made him, and lightly esteemed the rock of his salvation. Thou art waxed fat etc. Then he forsook God which made him, and lightly esteemed the rock of his salvation.
pns21 vb2r vvn j av cs pns31 vvd np1 r-crq vvd pno31, cc av-j vvd dt n1 pp-f po31 n1.
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This people were worse towards God after their wonderful deliverance from Egypt than before, and worse in Canaan than in the Wilderness.
This people were Worse towards God After their wondered deliverance from Egypt than before, and Worse in Canaan than in the Wilderness.
d n1 vbdr jc p-acp np1 p-acp po32 j n1 p-acp np1 cs a-acp, cc av-jc p-acp np1 cs p-acp dt n1.
(18) chapter (DIV2)
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The Lord made no such complaints of Saul, as after he made him King; then Saul so miscarried, as It repented the Lord that he had made him King:
The Lord made no such complaints of Saul, as After he made him King; then Saul so miscarried, as It repented the Lord that he had made him King:
dt n1 vvd dx d n2 pp-f np1, c-acp c-acp pns31 vvd pno31 n1; av np1 av vvn, c-acp pn31 vvd dt n1 cst pns31 vhd vvn pno31 n1:
(18) chapter (DIV2)
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And we may find many instances besides Saul.
And we may find many instances beside Saul.
cc pns12 vmb vvi d n2 p-acp np1.
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1. Look into the world, and you shall see many men of great parts and learning to imply them against God, rather than for him;
1. Look into the world, and you shall see many men of great parts and learning to imply them against God, rather than for him;
crd n1 p-acp dt n1, cc pn22 vmb vvi d n2 pp-f j n2 cc n1 pc-acp vvi pno32 p-acp np1, av-c cs p-acp pno31;
(18) chapter (DIV2)
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their learning serves them to reason against God and Christ and the Spirit, and the Scriptures,
their learning serves them to reason against God and christ and the Spirit, and the Scriptures,
po32 n1 vvz pno32 p-acp n1 p-acp np1 cc np1 cc dt n1, cc dt n2,
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1681
and against the Lord's day, and the Saints; as the Lord said to Chaldea, Thy wisdome and thy knowledge hath perverted thee;
and against the Lord's day, and the Saints; as the Lord said to Chaldea, Thy Wisdom and thy knowledge hath perverted thee;
cc p-acp dt ng1 n1, cc dt n2; c-acp dt n1 vvd p-acp np1, po21 n1 cc po21 n1 vhz vvn pno21;
(18) chapter (DIV2)
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and thou hast said in thy heart, I am, and none else besides me. And the Apostle to the Corinthians saith, The world by wisdom knew not God. and thou hast said in thy heart, I am, and none Else beside me. And the Apostle to the Corinthians Says, The world by Wisdom knew not God.
cc pns21 vh2 vvn p-acp po21 n1, pns11 vbm, cc pix av p-acp pno11. cc dt n1 p-acp dt np1 vvz, dt n1 p-acp n1 vvd xx np1.
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1683
Their great parts, natural and acquired, made them the more ignorant of God: Willingly ignorant, as St. Peter saith.
Their great parts, natural and acquired, made them the more ignorant of God: Willingly ignorant, as Saint Peter Says.
po32 j n2, j cc vvn, vvd pno32 dt av-dc j pp-f np1: av-j j, p-acp n1 np1 vvz.
(18) chapter (DIV2)
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2. As some use their sine naturals, so others their neat morals against God:
2. As Some use their sine naturals, so Others their neat morals against God:
crd p-acp d vvb po32 fw-la n2-j, av n2-jn po32 n1 n2 p-acp np1:
(18) chapter (DIV2)
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1685
Their morality makes them to reason against thorow convictions of sin, and against deep humiliation for sin;
Their morality makes them to reason against thorough convictions of since, and against deep humiliation for since;
po32 n1 vvz pno32 p-acp n1 p-acp j n2 pp-f n1, cc p-acp j-jn n1 p-acp n1;
(18) chapter (DIV2)
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1686
and they are loath to leave their own righteousness to take sanctuary at Christs;
and they Are loath to leave their own righteousness to take sanctuary At Christ;
cc pns32 vbr j pc-acp vvi po32 d n1 pc-acp vvi n1 p-acp npg1;
(18) chapter (DIV2)
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their morals fill them with self-esteem, to think of themselves as that Pharisee said of himself, Luke 18.11. God, I thank thee, that I am not as other men, or even as this Publican;
their morals fill them with self-esteem, to think of themselves as that Pharisee said of himself, Lycia 18.11. God, I thank thee, that I am not as other men, or even as this Publican;
po32 n2 vvi pno32 p-acp n1, pc-acp vvi pp-f px32 p-acp cst np1 vvd pp-f px31, av crd. np1, pns11 vvb pno21, cst pns11 vbm xx c-acp j-jn n2, cc av c-acp d n1;
(18) chapter (DIV2)
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1688
I fast twice a week, I give tithes of all that I possess. Moral men are apt to dote upon self-righteousness like the Jews;I fast twice a Week, I give Tithes of all that I possess. Moral men Are apt to dote upon self-righteousness like the jews;
pns11 av-j av dt n1, pns11 vvb n2 pp-f d cst pns11 vvb. j n2 vbr j pc-acp vvi p-acp n1 av-j dt np2;
(18) chapter (DIV2)
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1689
of whom it's said, They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
of whom it's said, They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
pp-f r-crq pn31|vbz vvn, pns32 vbg j pp-f npg1 n1, cc vvg a-acp pc-acp vvi po32 d n1, vhb xx vvn px32 p-acp dt n1 pp-f np1.
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There is a Meiosis in the last sentence, a gentler word is used than might have been;
There is a Meiosis in the last sentence, a Gentler word is used than might have been;
pc-acp vbz dt n1 p-acp dt ord n1, dt jc n1 vbz vvn cs vmd vhi vbn;
(18) chapter (DIV2)
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for whereas he saith, they have not submitted themselves to the righteousness of God, he means they have zealously opposed it.
for whereas he Says, they have not submitted themselves to the righteousness of God, he means they have zealously opposed it.
c-acp cs pns31 vvz, pns32 vhb xx vvn px32 p-acp dt n1 pp-f np1, pns31 vvz pns32 vhb av-j vvn pn31.
(18) chapter (DIV2)
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3. There are many who abuse their health, and wealth, and strength, and beauty, and dignity, and turn all against God.
3. There Are many who abuse their health, and wealth, and strength, and beauty, and dignity, and turn all against God.
crd pc-acp vbr d r-crq vvb po32 n1, cc n1, cc n1, cc n1, cc n1, cc vvi d p-acp np1.
(18) chapter (DIV2)
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1693
When he gave Israel Corn and Oyl, and Wine, and multiplied their Silver and Gold, they prepared it for Baal; When he gave Israel Corn and Oil, and Wine, and multiplied their Silver and Gold, they prepared it for Baal;
c-crq pns31 vvd np1 n1 cc n1, cc n1, cc vvd po32 n1 cc n1, pns32 vvd pn31 p-acp np1;
(18) chapter (DIV2)
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1694
or made the Idol Baal of it.
or made the Idol Baal of it.
cc vvd dt n1 np1 pp-f pn31.
(18) chapter (DIV2)
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1695
Natural men do usually make all the kindness which the Lord sheweth them, to be fewel for their lusts;
Natural men do usually make all the kindness which the Lord shows them, to be fuel for their Lustiest;
j n2 vdb av-j vvi d dt n1 r-crq dt n1 vvz pno32, pc-acp vbi n1 p-acp po32 n2;
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they spend all upon their lusts, as St. James saith.
they spend all upon their Lustiest, as Saint James Says.
pns32 vvi d p-acp po32 n2, p-acp n1 np1 vvz.
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1697
That goodness of God which should lead them to repentance, keeps them from it, and hardens them against it.
That Goodness of God which should led them to Repentance, keeps them from it, and hardens them against it.
cst n1 pp-f np1 r-crq vmd vvi pno32 p-acp n1, vvz pno32 p-acp pn31, cc vvz pno32 p-acp pn31.
(18) chapter (DIV2)
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4. Natural men are too apt to turn God's Ordinances and means of grace against him;
4. Natural men Are too apt to turn God's Ordinances and means of grace against him;
crd j n2 vbr av j pc-acp vvi npg1 n2 cc n2 pp-f n1 p-acp pno31;
(18) chapter (DIV2)
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1699
as the Scribes and Pharisees would neither go into the Kingdom of Heaven themselves, nor suffer those that were entring to go in.
as the Scribes and Pharisees would neither go into the Kingdom of Heaven themselves, nor suffer those that were entering to go in.
c-acp dt n2 cc np2 vmd av-dx vvi p-acp dt n1 pp-f n1 px32, ccx vvi d cst vbdr vvg pc-acp vvi p-acp.
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1700
Christ's offers of himself to many men make them resist the more; All the day long have I stretched out my hands unto a gainsaying people.
Christ's offers of himself to many men make them resist the more; All the day long have I stretched out my hands unto a gainsaying people.
npg1 n2 pp-f px31 p-acp d n2 vvi pno32 vvi dt av-dc; d dt n1 av-j vhb pns11 vvn av po11 n2 p-acp dt n-vvg n1.
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5. They turn his greatest deliverances God hath wrought for them against him; Jer. 7.10. Ye come and stand before me in this House, which is called by my Name, 5. They turn his greatest Deliverances God hath wrought for them against him; Jer. 7.10. You come and stand before me in this House, which is called by my Name,
crd pns32 vvb po31 js n2 np1 vhz vvn p-acp pno32 p-acp pno31; np1 crd. pn22 vvb cc vvi p-acp pno11 p-acp d n1, r-crq vbz vvn p-acp po11 n1,
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and say, we are delivered to do all these abominations. 6. Many imploy the power which God hath given them against his word, and ways, and people:and say, we Are Delivered to do all these abominations. 6. Many employ the power which God hath given them against his word, and ways, and people:
cc vvi, pns12 vbr vvn pc-acp vdi d d n2. crd av-d vvb dt n1 r-crq np1 vhz vvn pno32 p-acp po31 n1, cc n2, cc n1:
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1703
this is plain, if we look upon many, if not most of the powers of the world;
this is plain, if we look upon many, if not most of the Powers of the world;
d vbz j, cs pns12 vvb p-acp d, cs xx ds pp-f dt n2 pp-f dt n1;
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1704
God gives them power to be a terrour to evil works, and they make it a terrour to good. God gives them power to be a terror to evil works, and they make it a terror to good.
np1 vvz pno32 n1 pc-acp vbi dt n1 p-acp j-jn n2, cc pns32 vvb pn31 dt n1 p-acp j.
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1705
Our blessed Saviour foretold this to his Disciples, Ye shall be brought before Governours and Kings for my sake;
Our blessed Saviour foretold this to his Disciples, You shall be brought before Governors and Kings for my sake;
po12 j-vvn n1 vvd d p-acp po31 n2, pn22 vmb vbi vvn p-acp n2 cc n2 p-acp po11 n1;
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1706
and in the Synagogues ye shall be beaten. And thus we see that God's goodness to many men makes them the worse; and in the Synagogues you shall be beaten. And thus we see that God's Goodness to many men makes them the Worse;
cc p-acp dt n2 pn22 vmb vbi vvn. cc av pns12 vvb cst npg1 n1 p-acp d n2 vvz pno32 dt av-jc;
(18) chapter (DIV2)
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1707
they abuse his lovely attributes, as his mercy and patience, to more eagerness in sinning:
they abuse his lovely attributes, as his mercy and patience, to more eagerness in sinning:
pns32 vvb po31 j n2, c-acp po31 n1 cc n1, p-acp dc n1 p-acp vvg:
(18) chapter (DIV2)
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1708
Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Reasons of the Point Because sentence against an evil work is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil. Reasons of the Point
p-acp n1 p-acp dt j-jn n1 vbz xx vvn av-j, av dt n1 pp-f dt n2 pp-f n2 vbz av-j vvn p-acp pno32 pc-acp vdi j-jn. n2 pp-f dt n1
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1709
1. Now this comes to pass from the exceeding sinfulness of sin in men, insomuch as sin by the Commandment becomes exceeding sinful;
1. Now this comes to pass from the exceeding sinfulness of since in men, insomuch as since by the Commandment becomes exceeding sinful;
crd av d vvz pc-acp vvi p-acp dt j-vvg n1 pp-f n1 p-acp n2, av p-acp n1 p-acp dt n1 vvz vvg j;
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sin was more exasperated by the Commandment which was to restrain it.
since was more exasperated by the Commandment which was to restrain it.
n1 vbds av-dc vvn p-acp dt n1 r-crq vbds pc-acp vvi pn31.
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Some men are of such a strange constitution, that their Physick works quite contrary to the Physicians meaning;
some men Are of such a strange constitution, that their Physic works quite contrary to the Physicians meaning;
d n2 vbr pp-f d dt j n1, cst po32 n1 vvz av j-jn p-acp dt ng1 n1;
(18) chapter (DIV2)
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as it is a saying, That the Bee sucks honey, but the Spider poison out of sweet Herbs.
as it is a saying, That the Bee sucks honey, but the Spider poison out of sweet Herbs.
c-acp pn31 vbz dt n-vvg, cst dt n1 vvz n1, cc-acp dt n1 n1 av pp-f j n2.
(18) chapter (DIV2)
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1713
O the vile and base nature of sin!
O the vile and base nature of since!
sy dt j cc j n1 pp-f n1!
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1714
Reas. 2. Because men are prone to ascribe to themselves the good things they receive from God:Reas. 2. Because men Are prove to ascribe to themselves the good things they receive from God:
np1 crd p-acp n2 vbr j pc-acp vvi p-acp px32 dt j n2 pns32 vvb p-acp np1:
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They said not, where is the Lord that brought us up out of the Land of Egypt. They said not, where is the Lord that brought us up out of the Land of Egypt.
pns32 vvd xx, c-crq vbz dt n1 cst vvd pno12 a-acp av pp-f dt n1 pp-f np1.
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Men attribute that to their own power or parts, which belongs to God.
Men attribute that to their own power or parts, which belongs to God.
np1 vvb cst p-acp po32 d n1 cc n2, r-crq vvz p-acp np1.
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1717
This the Lord knew, when he would not let Gideon and Israel beat and conquer the Midianites with a great force;
This the Lord knew, when he would not let gideon and Israel beatrice and conquer the midianites with a great force;
np1 dt n1 vvd, c-crq pns31 vmd xx vvi np1 cc np1 vvb cc vvi dt np2 p-acp dt j n1;
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Lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
cs np1 vvi px32 p-acp pno11, vvg, po11 d n1 vhz vvn pno11.
(18) chapter (DIV2)
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1719
And saith the Lord to the same people, Deut. 8.12, 14, 17. Beware lest when thou hast eaten,
And Says the Lord to the same people, Deuteronomy 8.12, 14, 17. Beware lest when thou hast eaten,
cc vvz dt n1 p-acp dt d n1, np1 crd, crd, crd vvb n1 c-crq pns21 vh2 vvn,
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and art full, and hast built goodly houses, and thy herds and thy flocks multiply,
and art full, and hast built goodly houses, and thy herds and thy flocks multiply,
cc n1 j, cc vh2 vvn j n2, cc po21 n2 cc po21 n2 vvb,
(18) chapter (DIV2)
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1721
and thy silver and thy gold is multiplied, then thine heart be lifted up, and thou forget the Lord thy God, which brought thee out of Egypt, &c. And then say in thine heart, My power,
and thy silver and thy gold is multiplied, then thine heart be lifted up, and thou forget the Lord thy God, which brought thee out of Egypt, etc. And then say in thine heart, My power,
cc po21 n1 cc po21 n1 vbz vvn, cs po21 n1 vbi vvn a-acp, cc pns21 vvb dt n1 po21 n1, r-crq vvd pno21 av pp-f np1, av cc av vvb p-acp po21 n1, po11 n1,
(18) chapter (DIV2)
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1722
and the might of mine hand hath gotten me this wealth. Application of the Point.and the might of mine hand hath got me this wealth. Application of the Point.
cc dt n1 pp-f po11 n1 vhz vvn pno11 d n1. n1 pp-f dt n1.
(18) chapter (DIV2)
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1723
1. This tells us how little reason there is to exalt and magnifie the nature of man,
1. This tells us how little reason there is to exalt and magnify the nature of man,
crd np1 vvz pno12 c-crq j n1 pc-acp vbz pc-acp vvi cc vvi dt n1 pp-f n1,
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1724
and man's naturals in order to grace, as some men do. For man by nature is a most disingenuous Creature;
and Man's naturals in order to grace, as Some men do. For man by nature is a most disingenuous Creature;
cc ng1 n2-j p-acp n1 pc-acp vvi, c-acp d n2 vdb. p-acp n1 p-acp n1 vbz dt av-ds j n1;
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1725
he is prone to be worse towards God, by all the good that God does him.
he is prove to be Worse towards God, by all the good that God does him.
pns31 vbz j pc-acp vbi jc p-acp np1, p-acp d dt j cst np1 vdz pn31.
(18) chapter (DIV2)
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1726
What the Lord said to Israel, he may say to all natural men very often, Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee,
What the Lord said to Israel, he may say to all natural men very often, Do you thus requite the Lord, Oh foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee,
q-crq dt n1 vvd p-acp np1, pns31 vmb vvi p-acp d j n2 av av, vdb pn22 av vvi dt n1, uh j n1 cc j? vbz xx pns31 po21 n1 cst vhz vvn pno21? vhz pns31 xx vvn pno21,
(18) chapter (DIV2)
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1727
and established thee? Observe the ill requital; God was their Lord, their Father, their Maker, their Redeemer, their Establisher: and established thee? Observe the ill requital; God was their Lord, their Father, their Maker, their Redeemer, their Establisher:
cc vvd pno21? vvb dt j-jn n1; np1 vbds po32 n1, po32 n1, po32 n1, po32 n1, po32 n1:
(18) chapter (DIV2)
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1728
And Israel was foolish, unwise, corrupt, perverse, and crooked.
And Israel was foolish, unwise, corrupt, perverse, and crooked.
cc np1 vbds j, j, j, j, cc j.
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1729
So that there is more reason to debase, than exalt the nature of man, in his behaviour towards God and his grace.
So that there is more reason to debase, than exalt the nature of man, in his behaviour towards God and his grace.
av cst pc-acp vbz dc n1 pc-acp vvi, cs vvi dt n1 pp-f n1, p-acp po31 n1 p-acp np1 cc po31 n1.
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1730
A disingenuous nature in man towards man sounds harsh; much more towards God.
A disingenuous nature in man towards man sounds harsh; much more towards God.
dt j n1 p-acp n1 p-acp n1 vvz j; av-d av-dc p-acp np1.
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What could I have done more for my Vineyard that I have not done? wherefore, What could I have done more for my Vineyard that I have not done? Wherefore,
q-crq vmd pns11 vhi vdn av-dc p-acp po11 n1 cst pns11 vhb xx vdn? q-crq,
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1732
when I looked that it should bring forth grapes, brought it forth wild grapes? They tempted God, and provoked him at the Sea, even at the red Sea; where he wonderfully delivered them. when I looked that it should bring forth grapes, brought it forth wild grapes? They tempted God, and provoked him At the Sea, even At the read Sea; where he wonderfully Delivered them.
c-crq pns11 vvd cst pn31 vmd vvi av n2, vvd pn31 av j n2? pns32 vvd np1, cc vvd pno31 p-acp dt n1, av p-acp dt j-jn n1; c-crq pns31 av-j vvd pno32.
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A natural man is an unthankful Creature to God; this is one of his black marks, unthankful. This is his manner from his youth;
A natural man is an unthankful Creature to God; this is one of his black marks, unthankful. This is his manner from his youth;
dt j n1 vbz dt j n1 p-acp np1; d vbz pi pp-f po31 j-jn n2, j. d vbz po31 n1 p-acp po31 n1;
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1734
he treads in the steps of unkind Israel: I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all Kingdoms,
he treads in the steps of unkind Israel: I brought up Israel out of Egypt, and Delivered you out of the hand of the egyptians, and out of the hand of all Kingdoms,
pns31 vvz p-acp dt n2 pp-f j np1: pns11 vvd a-acp np1 av pp-f np1, cc vvd pn22 av pp-f dt n1 pp-f dt njp2, cc av pp-f dt n1 pp-f d n2,
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1735
and of them that oppressed you:
and of them that oppressed you:
cc pp-f pno32 cst vvd pn22:
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1736
And ye have this day rejected your God, who himself saved you out of all your adversities, and your tribulations;
And you have this day rejected your God, who himself saved you out of all your adversities, and your tribulations;
cc pn22 vhb d n1 vvd po22 n1, r-crq px31 vvd pn22 av pp-f d po22 n2, cc po22 n2;
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1737
yet ye have this day rejected your God. It is said of Amazia, 2 Chron. 25.14.yet you have this day rejected your God. It is said of Amazia, 2 Chronicles 25.14.
av pn22 vhb d n1 vvd po22 n1. pn31 vbz vvn pp-f np1, crd np1 crd.
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1738
That after God had given him a great victory over the Edomites, he brought their gods,
That After God had given him a great victory over the Edomites, he brought their God's,
cst p-acp np1 vhd vvn pno31 dt j n1 p-acp dt n2, pns31 vvd po32 n2,
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1739
and set them up to be his gods:
and Set them up to be his God's:
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1740
A strange and sad requital of the strength which the Lord had lent him to conquer his enemies.
A strange and sad requital of the strength which the Lord had lent him to conquer his enemies.
dt j cc j n1 pp-f dt n1 r-crq dt n1 vhd vvn pno31 pc-acp vvi po31 n2.
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1741
And of Ʋzziah his Son it is said, That when God had marvellously helped him, till he was strong, then his heart was lifted up,
And of Ʋzziah his Son it is said, That when God had marvellously helped him, till he was strong, then his heart was lifted up,
cc pp-f np1 po31 n1 pn31 vbz vvn, cst c-crq np1 vhd av-j vvd pno31, c-acp pns31 vbds j, av po31 n1 vbds vvn a-acp,
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1742
and he transgressed against the Lord his God. 2. This bespeaks you all to observe and try your own spirits in this point.and he transgressed against the Lord his God. 2. This bespeaks you all to observe and try your own spirits in this point.
cc pns31 vvd p-acp dt n1 po31 n1. crd np1 vvz pn22 d pc-acp vvi cc vvi po22 d n2 p-acp d n1.
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1743
O if you, or any of you find upon observation, the goodness of God obliging to your hearts,
O if you, or any of you find upon observation, the Goodness of God obliging to your hearts,
sy cs pn22, cc d pp-f pn22 vvb p-acp n1, dt n1 pp-f np1 vvg p-acp po22 n2,
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1744
and that you use to dedicate your Mercies to God, as Hannah did her Son; and your selves as well as your mercies, this is a good sign.
and that you use to dedicate your mercies to God, as Hannah did her Son; and your selves as well as your Mercies, this is a good Signen.
cc cst pn22 vvb pc-acp vvi po22 n2 p-acp np1, c-acp np1 vdd po31 n1; cc po22 n2 c-acp av c-acp po22 n2, d vbz dt j n1.
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1745
Do you lay your selves below your mercies, as Jacob did? I am less than the least of all thy mercies thou hast shewed unto thy servant:
Do you lay your selves below your Mercies, as Jacob did? I am less than the least of all thy Mercies thou hast showed unto thy servant:
vdb pn22 vvi po22 n2 p-acp po22 n2, c-acp np1 vdd? pns11 vbm av-dc cs dt ds pp-f d po21 n2 pns21 vh2 vvn p-acp po21 n1:
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1746
And do you set God above your mercies, and above your selves also? Let him do unto me what seemeth good unto him, 2 Sam. 15.26.
And do you Set God above your Mercies, and above your selves also? Let him do unto me what seems good unto him, 2 Sam. 15.26.
cc vdb pn22 vvi np1 p-acp po22 n2, cc p-acp po22 n2 av? vvb pno31 vdi p-acp pno11 r-crq vvz j p-acp pno31, crd np1 crd.
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1747
And do you use to admire God when you see how mindful he is of you? saying in your hearts as David did, 2 Sam. 7.18. Who am I, O Lord God? or what is my house, that thou hast brought me hitherto? Now you may conclude that you have more than meer nature in you, that you have grace, which is of the Divine Nature, which begins to exert it self here, in the everlasting imployment you shall have in heaven.
And do you use to admire God when you see how mindful he is of you? saying in your hearts as David did, 2 Sam. 7.18. Who am I, Oh Lord God? or what is my house, that thou hast brought me hitherto? Now you may conclude that you have more than mere nature in you, that you have grace, which is of the Divine Nature, which begins to exert it self Here, in the everlasting employment you shall have in heaven.
cc vdb pn22 vvi pc-acp vvi np1 c-crq pn22 vvb c-crq j pns31 vbz pp-f pn22? vvg p-acp po22 n2 p-acp np1 vdd, crd np1 crd. q-crq vbm pns11, uh n1 np1? cc q-crq vbz po11 n1, cst pns21 vh2 vvn pno11 av? av pn22 vmb vvi cst pn22 vhb dc cs j n1 p-acp pn22, cst pn22 vhb n1, r-crq vbz pp-f dt j-jn n1, r-crq vvz pc-acp vvi pn31 n1 av, p-acp dt j n1 pn22 vmb vhi p-acp n1.
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1748
3. Yet because you are not all spirit and grace here, but have sinful flesh, and the flesh lusting against the spirit;
3. Yet Because you Are not all Spirit and grace Here, but have sinful Flesh, and the Flesh lusting against the Spirit;
crd av c-acp pn22 vbr xx d n1 cc n1 av, cc-acp vhb j n1, cc dt n1 j-vvg p-acp dt n1;
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therefore beware of the leaven of natural men, in turning God's goodness to you against him.
Therefore beware of the leaven of natural men, in turning God's Goodness to you against him.
av vvb pp-f dt n1 pp-f j n2, p-acp vvg npg1 n1 p-acp pn22 p-acp pno31.
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1750
Spiritual men may be carnal in some things: So good a man as Hezekiah may pride it after famous deliverances: Spiritual men may be carnal in Some things: So good a man as Hezekiah may pride it After famous Deliverances:
j n2 vmb vbi j p-acp d n2: av j dt n1 c-acp np1 vmb vvi pn31 p-acp j n2:
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1751
And so holy a man as Paul may, if not prevented, be exalted above measure, after the abundance of revelations. And so holy a man as Paul may, if not prevented, be exalted above measure, After the abundance of revelations.
cc av j dt n1 c-acp np1 vmb, cs xx vvn, vbb vvn p-acp n1, p-acp dt n1 pp-f n2.
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1752
And David may wax wanton and secure, when God hath made his mountain strong. O take heed, Christians; And David may wax wanton and secure, when God hath made his mountain strong. O take heed, Christians;
cc np1 vmb vvi j-jn cc j, c-crq np1 vhz vvd po31 n1 j. fw-la vvb n1, np1;
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1753
if your Portion here make you proud, because it is great, or discontented because it is little,
if your Portion Here make you proud, Because it is great, or discontented Because it is little,
cs po22 n1 av vvi pn22 j, c-acp pn31 vbz j, cc j-vvn c-acp pn31 vbz j,
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1754
as you think it, be sure you shall come under Providences to humble you, and bring you to your selves.
as you think it, be sure you shall come under Providences to humble you, and bring you to your selves.
c-acp pn22 vvb pn31, vbb j pn22 vmb vvi p-acp n2 pc-acp vvi pn22, cc vvb pn22 p-acp po22 n2.
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1755
O let grace watch the corruption of nature, and use its power over it; for God giveth more grace, grace that is too strong for the corruption of nature;
O let grace watch the corruption of nature, and use its power over it; for God gives more grace, grace that is too strong for the corruption of nature;
sy vvb n1 vvi dt n1 pp-f n1, cc vvi po31 n1 p-acp pn31; p-acp np1 vvz dc n1, vvb cst vbz av j c-acp dt n1 pp-f n1;
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1756
but if good days carry you from God, be sure that evil days shall bring you back.
but if good days carry you from God, be sure that evil days shall bring you back.
cc-acp cs j n2 vvb pn22 p-acp np1, vbb j cst j-jn n2 vmb vvi pn22 av.
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1757
CHAP. XIV. Which sheweth, How unserviceable every man, in his natural estate, is to God; from the last Clause of the 13th. Verse, And there wasted his Substance with riotous living.
CHAP. XIV. Which shows, How unserviceable every man, in his natural estate, is to God; from the last Clause of the 13th. Verse, And there wasted his Substance with riotous living.
np1 np1. r-crq vvz, c-crq j d n1, p-acp po31 j n1, vbz p-acp np1; p-acp dt ord n1 pp-f dt ord. n1, cc a-acp vvd po31 n1 p-acp j n-vvg.
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1758
WE are come now to the last Clause of the 13th. Verse, what this younger Son did, when he came into the far Countrey;
WE Are come now to the last Clause of the 13th. Verse, what this younger Son did, when he Come into the Far Country;
pns12 vbr vvn av p-acp dt ord n1 pp-f dt ord. n1, r-crq d jc n1 vdd, c-crq pns31 vvd p-acp dt j n1;
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1759
There he wasted his substance with riotous living: And the spiritual import of this will teach us many things.
There he wasted his substance with riotous living: And the spiritual import of this will teach us many things.
a-acp pns31 vvn po31 n1 p-acp j n-vvg: cc dt j n1 pp-f d vmb vvi pno12 d n2.
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1760
And first, we may observe how this younger Son was worse than that wicked and slothful Servant that hid his Talent, Matth. 25.25.
And First, we may observe how this younger Son was Worse than that wicked and slothful Servant that hid his Talon, Matthew 25.25.
cc ord, pns12 vmb vvi c-crq d jc n1 vbds jc cs d j cc j n1 cst vvd po31 n1, np1 crd.
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1761
Though he improved not his Masters goods, yet he did not waste them: But this youngster did;
Though he improved not his Masters goods, yet he did not waste them: But this youngster did;
cs pns31 vvn xx po31 ng1 n2-j, av pns31 vdd xx vvi pno32: cc-acp d n1 vdd;
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1762
He wasted his substance with riotous living: From whence we may observe three several points of Doctrine;He wasted his substance with riotous living: From whence we may observe three several points of Doctrine;
pns31 vvd po31 n1 p-acp j n-vvg: p-acp c-crq pns12 vmb vvi crd j n2 pp-f n1;
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1763
the first whereof shall be the subject of this Chapter, viz. That a natural man is an unprofitable and an unserviceable Creature to God.
the First whereof shall be the Subject of this Chapter, viz. That a natural man is an unprofitable and an unserviceable Creature to God.
dt ord c-crq vmb vbi dt n-jn pp-f d n1, n1 cst dt j n1 vbz dt j cc dt j n1 p-acp np1.
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1764
He spoils all that goes through his hands; he pollutes the holy things of God, as those Jews did Mal. 2.7. He ordinarily takes the name of God in vain by his carnal, careless, customary performances, and dough-baked duties; Ephraim is a Cake half-baked.
He spoils all that Goes through his hands; he pollutes the holy things of God, as those jews did Malachi 2.7. He ordinarily Takes the name of God in vain by his carnal, careless, customary performances, and dough-baked duties; Ephraim is a Cake half-baked.
pns31 vvz d cst vvz p-acp po31 n2; pns31 vvz dt j n2 pp-f np1, c-acp d np2 vdd np1 crd. pns31 av-j vvz dt n1 pp-f np1 p-acp j p-acp po31 j, j, j n2, cc j n2; np1 vbz dt n1 j.
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1765
And for the outward good things he hath of God;
And for the outward good things he hath of God;
cc p-acp dt j j n2 pns31 vhz pp-f n1;
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1766
these he consumes upon his lusts; the lust of the flesh, the lust of the eyes, and the pride of life. these he consumes upon his Lustiest; the lust of the Flesh, the lust of the eyes, and the pride of life.
d pns31 vvz p-acp po31 n2; dt n1 pp-f dt n1, dt n1 pp-f dt n2, cc dt n1 pp-f n1.
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1767
As the Gentile Nations had their several gods, so have natural men their several lusts; As the Gentile nations had their several God's, so have natural men their several Lustiest;
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one pleasure, another pride, another covetousness, another intemperance, &c. Corruption of nature in natural men breaks out several ways in several persons,
one pleasure, Another pride, Another covetousness, Another intemperance, etc. Corruption of nature in natural men breaks out several ways in several Persons,
crd n1, j-jn n1, j-jn n1, j-jn n1, av n1 pp-f n1 p-acp j n2 vvz av j n2 p-acp j n2,
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1769
as corruption of the blood and humours of the body, break forth in one disease in one man,
as corruption of the blood and humours of the body, break forth in one disease in one man,
c-acp n1 pp-f dt n1 cc n2 pp-f dt n1, vvb av p-acp crd n1 p-acp crd n1,
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1770
and in another disease in another. All natural men have their particular lusts, on which they spend their Father's substance.
and in Another disease in Another. All natural men have their particular Lustiest, on which they spend their Father's substance.
cc p-acp j-jn n1 p-acp j-jn. av-d j n2 vhb po32 j n2, p-acp r-crq pns32 vvb po32 ng1 n1.
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1771
They are all like Onesimus before his Conversion, unprofitable; They are together become unprofitable, or rotten,
They Are all like Onesimus before his Conversion, unprofitable; They Are together become unprofitable, or rotten,
pns32 vbr d j np1 p-acp po31 n1, j; pns32 vbr av vvn j, cc j-vvn,
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1772
as the Greek imports, and so good for nothing, as we say of a rotten Apple.
as the Greek imports, and so good for nothing, as we say of a rotten Apple.
c-acp dt jp vvz, cc av j p-acp pix, c-acp pns12 vvb pp-f dt j-vvn n1.
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1773
It may be written on every natural man's grave, who lives and dies in that estate, Here lieth the man that never did God one days good service in all his life;
It may be written on every natural Man's grave, who lives and die in that estate, Here lies the man that never did God one days good service in all his life;
pn31 vmb vbi vvn p-acp d j ng1 n1, r-crq vvz cc vvz p-acp d n1, av vvz dt n1 cst av-x vdd np1 crd n2 j n1 p-acp d po31 n1;
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but empty, and void, and waste: or if he did any good, it was to himself, and not to God. but empty, and void, and waste: or if he did any good, it was to himself, and not to God.
p-acp j, cc j, cc vvi: cc cs pns31 vdd d j, pn31 vbds pc-acp px31, cc xx p-acp np1.
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1775
Other Creatures are more usefull to man than natural men are to God:
Other Creatures Are more useful to man than natural men Are to God:
j-jn n2 vbr av-dc j p-acp n1 cs j n2 vbr p-acp np1:
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1776
The Ox knoweth his owner, and the Ass his Master's crib, but Israel doth not know — Balaam 's Ass was more serviceable to God, than Balaam himself; The Ox Knoweth his owner, and the Ass his Masters crib, but Israel does not know — balaam is Ass was more serviceable to God, than balaam himself;
dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1, cc-acp np1 vdz xx vvi — np1 vbz n1 vbds av-dc j p-acp np1, cs np1 px31;
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1777
what service he did, he did it by force, as Pharaoh was forced to desire Moses his prayers, what service he did, he did it by force, as Pharaoh was forced to desire Moses his Prayers,
r-crq n1 pns31 vdd, pns31 vdd pn31 p-acp n1, p-acp np1 vbds vvn pc-acp vvi np1 po31 n2,
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1778
and to confess he had sinned, and to let Israel go.
and to confess he had sinned, and to let Israel go.
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1779
It is true, God may, and doth make use of natual men sometimes in some special service: It is true, God may, and does make use of Natural men sometime in Some special service:
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1780
As he made use of Cyrus to do his good pleasure, in releasing the Jews, and returning them into their own Countrey, and in their laying the foundation of the Temple.
As he made use of Cyrus to do his good pleasure, in releasing the jews, and returning them into their own Country, and in their laying the Foundation of the Temple.
c-acp pns31 vvd n1 pp-f np1 pc-acp vdi po31 j n1, p-acp vvg dt np2, cc vvg pno32 p-acp po32 d n1, cc p-acp po32 vvg dt n1 pp-f dt n1.
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1781
So Nebuchadnezzer did the Lord a great peice of service against Tyrus, and he gave him Egypt for his hire:
So Nebuchadnezzar did the Lord a great piece of service against Tyre, and he gave him Egypt for his hire:
av np1 vdd dt n1 dt j n1 pp-f n1 p-acp np1, cc pns31 vvd pno31 np1 p-acp po31 n1:
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1782
But alas, he intended no such thing as to do God service in the case, but satisfied his own ambition and lust.
But alas, he intended no such thing as to do God service in the case, but satisfied his own ambition and lust.
cc-acp uh, pns31 vvd dx d n1 c-acp pc-acp vdi np1 n1 p-acp dt n1, cc-acp vvd po31 d n1 cc n1.
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1783
As the Assyrian was the rod of God's anger to punish his sinning people;
As the assyrian was the rod of God's anger to Punish his sinning people;
p-acp dt jp vbds dt n1 pp-f npg1 n1 pc-acp vvi po31 vvg n1;
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1784
Howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy, to serve his own pride and cruelty, Howbeit he means not so, neither does his heart think so, but it is in his heart to destroy, to serve his own pride and cruelty,
a-acp pns31 vvz xx av, av-dx vdz po31 n1 vvi av, cc-acp pn31 vbz p-acp po31 n1 pc-acp vvi, pc-acp vvi po31 d n1 cc n1,
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1785
and not the will of God.
and not the will of God.
cc xx dt n1 pp-f np1.
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1786
Zenacherib indeed pretended the service of God, when he came up against Jerusalem, and the Cities of Judah; Am I come up without the Lord against this Land to destroy it? The Lord said unto me, go up and destroy it: Sennacherib indeed pretended the service of God, when he Come up against Jerusalem, and the Cities of Judah; Am I come up without the Lord against this Land to destroy it? The Lord said unto me, go up and destroy it:
np1 av vvd dt n1 pp-f np1, c-crq pns31 vvd a-acp p-acp np1, cc dt n2 pp-f np1; vbm pns11 vvn a-acp p-acp dt n1 p-acp d n1 pc-acp vvi pn31? dt n1 vvd p-acp pno11, vvb a-acp cc vvi pn31:
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1787
But alas, his end was to destroy the Jews, and the God of the Jews also,
But alas, his end was to destroy the jews, and the God of the jews also,
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1788
as he had done the Idol gods of other Nations:
as he had done the Idol God's of other nations:
c-acp pns31 vhd vdn dt n1 n2 pp-f j-jn n2:
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1789
Where are the gods of Hamath and Arphad? Where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? that the Lord should deliver Jerusalem out of my hand? Where Are the God's of Hamath and Arphad? Where Are the God's of Sepharvaim? and have they Delivered Samaria out of my hand? that the Lord should deliver Jerusalem out of my hand?
c-crq vbr dt n2 pp-f np1 cc np1? c-crq vbr dt n2 pp-f vvi? cc vhb pns32 vvn np1 av pp-f po11 n1? cst dt n1 vmd vvi np1 av pp-f po11 n1?
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1790
All the actions of natural men are from selfprinciples, and to self-ends;
All the actions of natural men Are from selfprinciples, and to self-ends;
d dt n2 pp-f j n2 vbr p-acp n2, cc p-acp n2;
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1791
and the service they do God, is for and to themselves, as the Jews fasting seventy years was.
and the service they do God, is for and to themselves, as the jews fasting seventy Years was.
cc dt n1 pns32 vdb n1, vbz p-acp cc p-acp px32, c-acp dt np2 vvg crd n2 vbds.
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And the Reason why natural men are unserviceable and useless Creatures to God is, because they are branches without a root; they are separated from God;
And the Reason why natural men Are unserviceable and useless Creatures to God is, Because they Are branches without a root; they Are separated from God;
cc dt n1 c-crq j n2 vbr j cc j n2 p-acp np1 vbz, c-acp pns32 vbr n2 p-acp dt n1; pns32 vbr vvn p-acp np1;
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1793
they are in a far Countrey from God, as this Prodigal was from his Father: neither are they in Christ, branches in him.
they Are in a Far Country from God, as this Prodigal was from his Father: neither Are they in christ, branches in him.
pns32 vbr p-acp dt j n1 p-acp np1, c-acp d n-jn vbds p-acp po31 n1: d vbr pns32 p-acp np1, n2 p-acp pno31.
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1794
Now when branches are cut off from the Tree, they wither, and bear no fruit.
Now when branches Are Cut off from the Tree, they wither, and bear no fruit.
av c-crq n2 vbr vvn a-acp p-acp dt n1, pns32 vvb, cc vvb dx n1.
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1795
Since the fall all men by nature are separated from God, which was signified by Adam 's being thrust out of Paradise, Gen. 3. so that now men by nature are like the fruitless Fig-tree which Jesus cursed:
Since the fallen all men by nature Are separated from God, which was signified by Adam is being thrust out of Paradise, Gen. 3. so that now men by nature Are like the fruitless Fig tree which jesus cursed:
p-acp dt n1 d n2 p-acp n1 vbr vvn p-acp np1, r-crq vbds vvn p-acp np1 vbz vbg vvd av pp-f n1, np1 crd av cst av n2 p-acp n1 vbr av-j dt j n1 r-crq np1 vvd:
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1796
or they are that wild Olive-tree spoken of in Rom. 11.17. If some natural men have the leaves of a Fig-tree, yet only leaves without fruit, or they Are that wild Olive-tree spoken of in Rom. 11.17. If Some natural men have the leaves of a Fig tree, yet only leaves without fruit,
cc pns32 vbr d j n1 vvn pp-f p-acp np1 crd. cs d j n2 vhb dt n2 pp-f dt n1, av av-j vvz p-acp n1,
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1797
as that Fig-tree was which our Lord Jesus cursed. Natural men may have moral vertues, and a profession of Religion;
as that Fig tree was which our Lord jesus cursed. Natural men may have moral Virtues, and a profession of Religion;
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1798
but the root of the matter is not in them, as Job 's phrase is; that is, true grace, or the grace of sincerity. but the root of the matter is not in them, as Job is phrase is; that is, true grace, or the grace of sincerity.
p-acp dt n1 pp-f dt n1 vbz xx p-acp pno32, c-acp n1 vbz n1 vbz; cst vbz, j n1, cc dt n1 pp-f n1.
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1799
As when the earth lost its blessing it was under at first, and came under a curse, in the second and third of Genesis, then it brought forth thorns and thistles;
As when the earth lost its blessing it was under At First, and Come under a curse, in the second and third of Genesis, then it brought forth thorns and thistles;
p-acp c-crq dt n1 vvd po31 n1 pn31 vbds p-acp p-acp ord, cc vvd p-acp dt n1, p-acp dt ord cc ord pp-f n1, cs pn31 vvd av n2 cc n2;
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1800
Thorns and thistles shall it bring forth to thee. Thus is it with men since the fall, and still in a state of nature;Thorns and thistles shall it bring forth to thee. Thus is it with men since the fallen, and still in a state of nature;
n2 cc n2 vmb pn31 vvi av p-acp pno21. av vbz pn31 p-acp n2 p-acp dt n1, cc av p-acp dt n1 pp-f n1;
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1801
they bring forth thorns and thistles to God, as the earth doth to man, whilst uncultivated.
they bring forth thorns and thistles to God, as the earth does to man, while uncultivated.
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1802
In the Prophet Jeremiah they are compared to fallow ground:
In the Prophet Jeremiah they Are compared to fallow ground:
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1803
The French call it Jash'res from the Latin Jacere, because it lieth idle, and brings not forth grain, The French call it Jash'res from the Latin Jacere, Because it lies idle, and brings not forth grain,
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1804
but weeds, without the art of man. Thus is it with natural mens hearts till grace alter them;
but weeds, without the art of man. Thus is it with natural men's hearts till grace altar them;
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1805
they are fallow or idle ground, and bring not forth fruit to God: They are void and waste ground, as it's said of Nineveh, Nahum 2.10. Application.
they Are fallow or idle ground, and bring not forth fruit to God: They Are void and waste ground, as it's said of Nineveh, Nahum 2.10. Application.
pns32 vbr j cc j n1, cc vvb xx av n1 p-acp np1: pns32 vbr j cc vvi n1, c-acp pn31|vbz vvn pp-f np1, np1 crd. n1.
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1806
1. This informs us of the excellency of a state of grace;
1. This informs us of the excellency of a state of grace;
crd np1 vvz pno12 pp-f dt n1 pp-f dt n1 pp-f n1;
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1807
in this state men are useful to God, not in strictness of speech, for God needs no man:
in this state men Are useful to God, not in strictness of speech, for God needs no man:
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1808
Can a man be profitable to God, as he that is wise may be to himself? If thou be righteous, what givest thou him? Yet God is pleased to accept of his people as a useful people to him, Vessels of honour sanctified, and meet for the master's use, Can a man be profitable to God, as he that is wise may be to himself? If thou be righteous, what givest thou him? Yet God is pleased to accept of his people as a useful people to him, Vessels of honour sanctified, and meet for the Masters use,
vmb dt n1 vbi j p-acp np1, c-acp pns31 cst vbz j vmb vbi pc-acp px31? cs pns21 vbb j, q-crq vv2 pns21 pno31? av np1 vbz vvn pc-acp vvi pp-f po31 n1 p-acp dt j n1 p-acp pno31, n2 pp-f n1 vvn, cc vvi p-acp dt ng1 n1,
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1809
and prepared to every good work. As its said in Psal. 113.6. that the Lord humbled himself, to behold the things that are in heaven, and in the earth: and prepared to every good work. As its said in Psalm 113.6. that the Lord humbled himself, to behold the things that Are in heaven, and in the earth:
cc vvd p-acp d j n1. p-acp po31 j-vvn p-acp np1 crd. cst dt n1 vvn px31, pc-acp vvi dt n2 cst vbr p-acp n1, cc p-acp dt n1:
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1810
so is the Lord pleased to humble himself in owning himself to have need of his people,
so is the Lord pleased to humble himself in owning himself to have need of his people,
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1811
as our Lord Jesus bad his Disciples (if any asked about their loosing the Ass and the Colt) to say, The Lord hath need of them.
as our Lord jesus bade his Disciples (if any asked about their losing the Ass and the Colt) to say, The Lord hath need of them.
c-acp po12 n1 np1 vvd po31 n2 (cs d vvd p-acp po32 vvg dt n1 cc dt n1) pc-acp vvi, dt n1 vhz n1 pp-f pno32.
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It is true, all they do for him, or give to him, is of his own;
It is true, all they do for him, or give to him, is of his own;
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1813
Thou hast wrought all our works for us. And of thine own have we given thee. Thou hast wrought all our works for us. And of thine own have we given thee.
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1814
Saints are useful Creatures to God.
Saints Are useful Creatures to God.
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1815
O Lord, truly I am thy servant, I am thy servant, says David. And as David said thus to God,Oh Lord, truly I am thy servant, I am thy servant, Says David. And as David said thus to God,
uh n1, av-j pns11 vbm po21 n1, pns11 vbm po21 n1, vvz np1. cc p-acp np1 vvd av p-acp np1,
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1816
so God said of David, I have found David a man after mine own heart, which shall fulfill all my will.
so God said of David, I have found David a man After mine own heart, which shall fulfil all my will.
av np1 vvd pp-f np1, pns11 vhb vvn np1 dt n1 p-acp po11 d n1, r-crq vmb vvi d po11 n1.
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1817
Godliness is profitable to all things, 1 Tim. 4.8. Godly men and women are like those that came to David to Ziklag; they could use both the right hand and the left. Godliness is profitable to all things, 1 Tim. 4.8. Godly men and women Are like those that Come to David to Ziklag; they could use both the right hand and the left.
n1 vbz j p-acp d n2, crd np1 crd. j n2 cc n2 vbr av-j d cst vvd p-acp np1 p-acp np1; pns32 vmd vvi d dt j-jn n1 cc dt j.
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1818
When a man hath the Word of God in his heart, as every man in a state of grace hath, he is throughly furnished to every good work.
When a man hath the Word of God in his heart, as every man in a state of grace hath, he is thoroughly furnished to every good work.
c-crq dt n1 vhz dt n1 pp-f np1 p-acp po31 n1, p-acp d n1 p-acp dt n1 pp-f n1 vhz, pns31 vbz av-j vvn p-acp d j n1.
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1819
The Saints are the Lord's Eden, they are his Garden, where he eats his pleasant fruit, and refresheth himself;
The Saints Are the Lord's Eden, they Are his Garden, where he eats his pleasant fruit, and refresheth himself;
dt n2 vbr dt ng1 np1, pns32 vbr po31 n1, c-crq pns31 vvz po31 j n1, cc vvz px31;
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1820
we have the expression in Exod. 31.17. Take heed therefore, you that have grace, that you fail not in your usefulness to God.
we have the expression in Exod 31.17. Take heed Therefore, you that have grace, that you fail not in your usefulness to God.
pns12 vhb dt n1 p-acp np1 crd. vvb n1 av, pn22 cst vhb n1, cst pn22 vvb xx p-acp po22 n1 p-acp np1.
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1821
2. This should humble natural men, if they had any sense and feeling of their state, that they should be so unserviceable and useless Creatures to God.
2. This should humble natural men, if they had any sense and feeling of their state, that they should be so unserviceable and useless Creatures to God.
crd d vmd vvi j n2, cs pns32 vhd d n1 cc n-vvg pp-f po32 n1, cst pns32 vmd vbi av j cc j n2 p-acp np1.
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1822
Many a godly man, though he do bear fruit unto God;
Many a godly man, though he do bear fruit unto God;
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1823
yet not bearing so good, and so much as he would, and thinks he should, he calls himself a dry tree; he cries out, O my leanness, my leanness.
yet not bearing so good, and so much as he would, and thinks he should, he calls himself a dry tree; he cries out, Oh my leanness, my leanness.
av xx vvg av j, cc av av-d c-acp pns31 vmd, cc vvz pns31 vmd, pns31 vvz px31 dt j n1; pns31 vvz av, uh po11 n1, po11 n1.
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1824
But natural men that are fallow ground, their soul is a wilderness, waste ground, an empty vine,
But natural men that Are fallow ground, their soul is a Wilderness, waste ground, an empty vine,
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1825
or that bringeth forth fruit only to himself, as it's said of Israel: he is his own Alpha and Omega, beginning and end;
or that brings forth fruit only to himself, as it's said of Israel: he is his own Alpha and Omega, beginning and end;
cc d vvz av n1 av-j p-acp px31, c-acp pn31|vbz vvn pp-f np1: pns31 vbz po31 d np1 cc np1, vvg cc n1;
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1826
and yet he hath no sense of his great sin and disingenuity herein.
and yet he hath no sense of his great since and disingenuity herein.
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1827
CHAP. XV. Sheweth, that a natural man is an unprofitable Creature to himself. The several Ʋses that are to be made hereof.
CHAP. XV. Shows, that a natural man is an unprofitable Creature to himself. The several Ʋses that Are to be made hereof.
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1828
And how the Sins of Self-will and Self-seeking, the great Causes hereof, may be known; from the same Clause of the 13th. Verse, And there wasted his Substance with riotous living.And how the Sins of Self-will and Self-seeking, the great Causes hereof, may be known; from the same Clause of the 13th. Verse, And there wasted his Substance with riotous living.
cc c-crq dt n2 pp-f j cc j, dt j n2 av, vmb vbi vvn; p-acp dt d n1 pp-f dt ord. n1, cc a-acp vvd po31 n1 p-acp j n-vvg.
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1829
I Have done with the first Doctrine from this last Clause of the 13. Verse, viz. That a natural man is an unprofitable and unserviceable Creature to God.
I Have done with the First Doctrine from this last Clause of the 13. Verse, viz. That a natural man is an unprofitable and unserviceable Creature to God.
pns11 vhb vdn p-acp dt ord n1 p-acp d ord n1 pp-f dt crd n1, n1 cst dt j n1 vbz dt j cc j n1 p-acp np1.
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1830
I proceed to a second from the same words, which is this, That a natural man is an unprofitable Creature to himself, as well as to God.
I proceed to a second from the same words, which is this, That a natural man is an unprofitable Creature to himself, as well as to God.
pns11 vvb p-acp dt ord p-acp dt d n2, r-crq vbz d, cst dt j n1 vbz dt j n1 p-acp px31, c-acp av c-acp p-acp np1.
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1831
He wasteth his Substance in a far Countrey. No natural man is wise for himself; he may be wise in his time, as the World counts wisdom. He wastes his Substance in a Far Country. No natural man is wise for himself; he may be wise in his time, as the World counts Wisdom.
pns31 vvz po31 n1 p-acp dt j n1. dx j n1 vbz j p-acp px31; pns31 vmb vbi j p-acp po31 n1, c-acp dt n1 vvz n1.
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1832
Our Saviour saith, The children of this world are wiser in their generation than the children of light; i. e.
Our Saviour Says, The children of this world Are Wiser in their generation than the children of Light; i. e.
po12 n1 vvz, dt n2 pp-f d n1 vbr jc p-acp po32 n1 cs dt n2 pp-f n1; uh. sy.
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1833
in their contrivances for the things of this world. But this is wisdom from beneath, such as the Serpent is, and teacheth:
in their contrivances for the things of this world. But this is Wisdom from beneath, such as the Serpent is, and Teaches:
p-acp po32 n2 p-acp dt n2 pp-f d n1. p-acp d vbz n1 p-acp a-acp, d c-acp dt n1 vbz, cc vvz:
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1834
For indeed no man is truly wise for himself, who is not wise and a forecaster for eternity;
For indeed no man is truly wise for himself, who is not wise and a forecaster for eternity;
c-acp av dx n1 vbz av-j j p-acp px31, r-crq vbz xx j cc dt n1 p-acp n1;
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1835
What will it profit a man to gain the whole world, and to lose his own soul? And as are his profits, such are his pleasures; What will it profit a man to gain the Whole world, and to loose his own soul? And as Are his profits, such Are his pleasures;
q-crq vmb pn31 vvi dt n1 pc-acp vvi dt j-jn n1, cc pc-acp vvi po31 d n1? cc c-acp vbr po31 n2, d vbr po31 n2;
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1836
the pleasures of sin for a season: They will be bitterness in the end, as Joab said of the Sword. the pleasures of since for a season: They will be bitterness in the end, as Joab said of the Sword.
dt n2 pp-f n1 p-acp dt n1: pns32 vmb vbi n1 p-acp dt n1, p-acp np1 vvd pp-f dt n1.
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1837
Whatever natural men possess, health or wealth, or parts, or power, yea, or means of grace, they use them not to their true advantage in the end:
Whatever natural men possess, health or wealth, or parts, or power, yea, or means of grace, they use them not to their true advantage in the end:
r-crq j n2 vvi, n1 cc n1, cc n2, cc n1, uh, cc n2 pp-f n1, pns32 vvb pno32 xx p-acp po32 j n1 p-acp dt n1:
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1838
When their accounts are cast up, it will be found that all is wasted, they have laid up nothing for their eternal comfort,
When their accounts Are cast up, it will be found that all is wasted, they have laid up nothing for their Eternal Comfort,
c-crq po32 n2 vbr vvn a-acp, pn31 vmb vbi vvn cst d vbz vvn, pns32 vhb vvn p-acp pix p-acp po32 j n1,
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1839
but die infinitely in God's debt:
but die infinitely in God's debt:
cc-acp vvb av-j p-acp npg1 n1:
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1840
and unless mercy and free grace forgive them and God put their debt on Christ's account,
and unless mercy and free grace forgive them and God put their debt on Christ's account,
cc cs n1 cc j n1 vvi pno32 cc np1 vvd po32 n1 p-acp npg1 n1,
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1841
as Paul did Onesimus his, on his own, they must lie in prison for ever.
as Paul did Onesimus his, on his own, they must lie in prison for ever.
c-acp np1 vdd np1 po31, p-acp po31 d, pns32 vmb vvi p-acp n1 c-acp av.
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1842
Every man that dies in his natural state, dieth in his sins; he dieth poor, and miserable, and naked: as our first Parents when they had sinned, they saw themselves naked within as well as without;
Every man that die in his natural state, Dieth in his Sins; he Dieth poor, and miserable, and naked: as our First Parents when they had sinned, they saw themselves naked within as well as without;
np1 n1 cst vvz p-acp po31 j n1, vvz p-acp po31 n2; pns31 vvz j, cc j, cc j: p-acp po12 ord n2 c-crq pns32 vhd vvn, pns32 vvd px32 j a-acp c-acp av c-acp a-acp;
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1843
they saw a strange sight of themselves; they were afraid of themselves, as well as of God;
they saw a strange sighed of themselves; they were afraid of themselves, as well as of God;
pns32 vvd dt j n1 pp-f px32; pns32 vbdr j pp-f px32, c-acp av c-acp pp-f np1;
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1844
they were Magor-missabib, as Pashur was, a terrour to themselves; so will all natural men be, dying such. They labour in the fire;
they were Magormissabib, as Pashur was, a terror to themselves; so will all natural men be, dying such. They labour in the fire;
pns32 vbdr j, p-acp np1 vbds, dt n1 p-acp px32; av vmb d j n2 vbb, vvg d. pns32 vvb p-acp dt n1;
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1845
they sow folly, and reap misery; they sow folly, and reap misery;
pns32 vvb n1, cc vvi n1;
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1846
they feed upon the wind, and at length the Lord speaks to them out of the whirl-wind;
they feed upon the wind, and At length the Lord speaks to them out of the whirlwind;
pns32 vvb p-acp dt n1, cc p-acp n1 dt n1 vvz p-acp pno32 av pp-f dt n1;
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1847
They shall eat of the fruit of their own way, and be filled with their own devices. They shall eat of the fruit of their own Way, and be filled with their own devices.
pns32 vmb vvi pp-f dt n1 pp-f po32 d n1, cc vbi vvn p-acp po32 d n2.
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1848
Those of them that make a fair shew in the world, their glut of these worldly things will prove a deadly furfeit to them,
Those of them that make a fair show in the world, their glut of these worldly things will prove a deadly furfeit to them,
d pp-f pno32 cst vvb dt j n1 p-acp dt n1, po32 n1 pp-f d j n2 vmb vvi dt j n1 p-acp pno32,
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1849
as Israels fill of flesh did to them. Death is in the pot of every natural man;
as Israel's fill of Flesh did to them. Death is in the pot of every natural man;
c-acp npg1 vvb pp-f n1 vdd p-acp pno32. n1 vbz p-acp dt n1 pp-f d j n1;
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1850
and all their plenty and pleasure here will in the end be like that Manna which the Israelites kept till morning, which rotted and stank. Reason of the Doctrine.
and all their plenty and pleasure Here will in the end be like that Manna which the Israelites kept till morning, which rotted and stank. Reason of the Doctrine.
cc d po32 n1 cc n1 av vmb p-acp dt n1 vbb av-j d n1 r-crq dt np1 vvn p-acp n1, r-crq vvd cc vvd. n1 pp-f dt n1.
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1851
Now the Reason why natural men are unprofitable Creatures to themselves is, because their selves,
Now the Reason why natural men Are unprofitable Creatures to themselves is, Because their selves,
av dt n1 c-crq j n2 vbr j n2 p-acp px32 vbz, c-acp po32 n2,
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1852
and the satisfying of their lusts, is the beginning and end of all their seekings and gettings.
and the satisfying of their Lustiest, is the beginning and end of all their seekings and gettings.
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1853
What God gives them, they use not to him, but to themselves, to feed their pride,
What God gives them, they use not to him, but to themselves, to feed their pride,
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1854
or covetousness, or intemperance, or revenge: Some lusts or other are fed with all they have.
or covetousness, or intemperance, or revenge: some Lustiest or other Are fed with all they have.
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1855
As whatever a man or woman eats that hath an Ulcer or Cancer in their bodies, feeds those sores;
As whatever a man or woman eats that hath an Ulcer or Cancer in their bodies, feeds those sores;
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1856
so does a natural man's estate, power, pleasure, yea his profession of Religion, all feed his lusts.
so does a natural Man's estate, power, pleasure, yea his profession of Religion, all feed his Lustiest.
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1857
Natural mens lusts are their rule and their end; they fashion themselves according to their lusts.
Natural men's Lustiest Are their Rule and their end; they fashion themselves according to their Lustiest.
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1858
It is natural to men to do that which is good in their own sight. It is natural to men to do that which is good in their own sighed.
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1859
Nothing will be restrained from them that they have imagined, as the Lord said of the builders of Babel, if they may have their own wills.
Nothing will be restrained from them that they have imagined, as the Lord said of the Builders of Babel, if they may have their own wills.
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1860
They say as Pharaoh, Our lusts shall be satisfied, Exod. 15.9.
They say as Pharaoh, Our Lustiest shall be satisfied, Exod 15.9.
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1861
Now when a man's own lusts are his rule and his end in all, God will curse and blast all his works and ways in the end;
Now when a Man's own Lustiest Are his Rule and his end in all, God will curse and blast all his works and ways in the end;
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1862
he will not give his glory to another, nor his will neither. he will not give his glory to Another, nor his will neither.
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1863
Therefore did not the Lord make any account of the Jews their seventy years fasting in Captivity, because they fasted not to him, but to themselves.
Therefore did not the Lord make any account of the jews their seventy Years fasting in Captivity, Because they fasted not to him, but to themselves.
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1864
This Prodigal in the Text was all for himself, and his own lusts, nothing for his Father, or his Father's house;
This Prodigal in the Text was all for himself, and his own Lustiest, nothing for his Father, or his Father's house;
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1865
he was for a far Countrey, and there he wasted and consumed all.
he was for a Far Country, and there he wasted and consumed all.
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1866
At first man would have had a parity with God, ye shall be as gods — O this took much with them.
At First man would have had a parity with God, you shall be as God's — Oh this took much with them.
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1867
This was Lucifer 's language, I will be like the most high. It is spoken of the Babylonian Monarch; This was Lucifer is language, I will be like the most high. It is spoken of the Babylonian Monarch;
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1868
yea, man hath pride enough in his nature to prefer himself above God, to think himself wiser than God, and juster than God.
yea, man hath pride enough in his nature to prefer himself above God, to think himself Wiser than God, and juster than God.
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1869
As a King of Spain said, as History tells us, That if he had been at the Creation, he could have ordered some things better.
As a King of Spain said, as History tells us, That if he had been At the Creation, he could have ordered Some things better.
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1870
How did Sennacharib exalt himself above the Lord!
How did Sennacherib exalt himself above the Lord!
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1871
Who are they among all the gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand? He thought himself of more might than the Almighty. Who Are they among all the God's of these Lands, that have Delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand? He Thought himself of more might than the Almighty.
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1872
Thus is man by nature great in his own eye, and his own way good, yea the best;
Thus is man by nature great in his own eye, and his own Way good, yea the best;
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1873
and hereupon he is so good a friend to himself, as to undo himself; Thy way and thy doings have procured thee these things. Application.
and hereupon he is so good a friend to himself, as to undo himself; Thy Way and thy doings have procured thee these things. Application.
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1874
1. This shews us the sad Condition of meer natural men, in that their wit,
1. This shows us the sad Condition of mere natural men, in that their wit,
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1875
and wealth, and honour, and all their contrivances dwindle away into vanity, as fire doth into smoke;
and wealth, and honour, and all their contrivances dwindle away into vanity, as fire does into smoke;
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1876
as that rich fool's Barns did, when it was said unto him, Thou fool, this night shall thy soul be required of thee.
as that rich fool's Barns did, when it was said unto him, Thou fool, this night shall thy soul be required of thee.
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1877
They find at the end, that their accounts fall altogether short of their expectations; their disappointments amaze them, like theirs Hag. 1.6. Ye have sown much, and brought in little;
They find At the end, that their accounts fallen altogether short of their Expectations; their disappointments amaze them, like theirs Hag. 1.6. You have sown much, and brought in little;
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1878
ye eat, but ye have not enough; ye drink, but ye are not filled; ye clothe you, but there is none warm;
you eat, but you have not enough; you drink, but you Are not filled; you cloth you, but there is none warm;
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1879
and he that earneth wages, earneth wages to put it into a bag with holes. Poor natural man, he chooses his own ways, but to his own confusion:and he that earneth wages, earneth wages to put it into a bag with holes. Poor natural man, he chooses his own ways, but to his own confusion:
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1880
As Saul said to his son Jonathan, Thou hast chosen the son of Jesse to thine own confusion. At last,
As Saul said to his son Johnathan, Thou hast chosen the son of Jesse to thine own confusion. At last,
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1881
if his condition change not, he will say of all his possessions, and parts, and projects,
if his condition change not, he will say of all his possessions, and parts, and projects,
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1882
and pleasures, as Haman did of all his, All this availeth me nothing. All falls into a little gelly, as Star-like Meteors in the Air do.
and pleasures, as Haman did of all his, All this availeth me nothing. All falls into a little jelly, as Starlike Meteors in the Air do.
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1883
So unprofitable a Creature is a natural man to himself;
So unprofitable a Creature is a natural man to himself;
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1884
he is ignorant of the true riches, and so hath cheated himself with a meer phantasm of happiness,
he is ignorant of the true riches, and so hath cheated himself with a mere phantasm of happiness,
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1885
as the holy Ghost calls Agrippa 's and his Queens great pomp in which they came into the Court, they entred NONLATINALPHABET, with great phancy.
as the holy Ghost calls Agrippa is and his Queen's great pomp in which they Come into the Court, they entered, with great fancy.
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1886
2. Learn we hence, what a destructive thing it is to men to walk in their own ways, to make themselves and their lusts the rule and end of their practice.
2. Learn we hence, what a destructive thing it is to men to walk in their own ways, to make themselves and their Lustiest the Rule and end of their practice.
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1887
This young man had much ruined himself this way.
This young man had much ruined himself this Way.
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1888
It was God's heavy Judgment on the world of the Gentiles, when he suffered them to walk in their own ways:
It was God's heavy Judgement on the world of the Gentiles, when he suffered them to walk in their own ways:
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1889
and it was the like Judgment on the Jews, when he gave them up to their own hearts lust, and they walked in their own counsels.
and it was the like Judgement on the jews, when he gave them up to their own hearts lust, and they walked in their own Counsels.
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1890
This self-will and self-endednes is the plague of most mens hearts, even in these last days.
This self-will and self-endednes is the plague of most men's hearts, even in these last days.
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1891
— Men shall be lovers of their own selves, and lovers of pleasure, or their own lust, more than of God. O this self in our actions natural, civil,
— Men shall be lovers of their own selves, and lovers of pleasure, or their own lust, more than of God. Oh this self in our actions natural, civil,
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1892
or religious, consumes all our good:
or religious, consumes all our good:
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1893
It is to mens most specious conversations and accomplishments, as the worm was to Jonah 's Gourd, withers all.
It is to men's most specious conversations and accomplishments, as the worm was to Jonah is Gourd, withers all.
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1894
There may be leaves, but no fruit, when gathering time comes. This is the reason why many, when they come to die, have so little comfort,
There may be leaves, but no fruit, when gathering time comes. This is the reason why many, when they come to die, have so little Comfort,
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1895
yea so much discouragement in the reflections they make on their lives. 3. Therefore in the third place, this point serves to Instruction.
yea so much discouragement in the reflections they make on their lives. 3. Therefore in the third place, this point serves to Instruction.
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1896
If you would be wise for your selves, and reap profit and comfort from your ways, keep corrupt self out of doors;
If you would be wise for your selves, and reap profit and Comfort from your ways, keep corrupt self out of doors;
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1897
else all the good you think you do for your selves will be your death, as that part of Annanias his goods he kept back from the Church was his.
Else all the good you think you do for your selves will be your death, as that part of Ananias his goods he kept back from the Church was his.
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1898
O learn and labour to have God in your eye, and to interest him above your selves in all your ways and undertakings, Oh Learn and labour to have God in your eye, and to Interest him above your selves in all your ways and undertakings,
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1899
and then you'l make something of them; you will be sure to have your share in the fruit.
and then You'll make something of them; you will be sure to have your share in the fruit.
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1900
Nothing will be lost this way, no not that which may seem to be lost; He that loseth his life for my sake, shall find it.
Nothing will be lost this Way, no not that which may seem to be lost; He that loses his life for my sake, shall find it.
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1901
We count what we lay out in Land is not wasted, we shall have comings in by it;
We count what we lay out in Land is not wasted, we shall have comings in by it;
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1902
but what men or women lay out in intemperance in Meat, and Drink, and Apparel, that vanisheth into nothing, or worse.
but what men or women lay out in intemperance in Meat, and Drink, and Apparel, that Vanishes into nothing, or Worse.
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1903
Thus so much of our time, and gifts, and estate we lay out for, and to God, will be as Land and Substance to us;
Thus so much of our time, and Gifts, and estate we lay out for, and to God, will be as Land and Substance to us;
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1904
we shall have our comings in that will exceed our layings out: But all we lay out on our lusts, it is consumed;
we shall have our comings in that will exceed our layings out: But all we lay out on our Lustiest, it is consumed;
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1905
and all we lay out meerly for self-ends, is all waste. and all we lay out merely for self-ends, is all waste.
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1906
There may be the profits and pleasures of sin for a season, as Heb. 11. but in the end we shall meet with the sting of the Bee;
There may be the profits and pleasures of since for a season, as Hebrew 11. but in the end we shall meet with the sting of the Bee;
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1907
and all, like Moses 's Rod, will turn into a Serpent. And
and all, like Moses is Rod, will turn into a Serpent. And
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1908
Condsider first, If your selves be your rule and end in your ways, you are not for God's use,
Condsider First, If your selves be your Rule and end in your ways, you Are not for God's use,
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1909
and so he'l lay you aside;
and so He'll lay you aside;
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1910
he will esteem you as broken Vessels, wherein is no pleasure, as he did Coniah; The Lord sets apart the man that is godly for himself.
he will esteem you as broken Vessels, wherein is no pleasure, as he did Coniah; The Lord sets apart the man that is godly for himself.
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1911
The man that will eye God, and concern God in all he does, this is a man after God's heart, as David was.
The man that will eye God, and concern God in all he does, this is a man After God's heart, as David was.
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1912
If a Vessel into which you put Bear, sours or distasts it, you'l lay it by till it be sweeter, and use another.
If a Vessel into which you put Bear, source or distastes it, You'll lay it by till it be Sweeten, and use Another.
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1913
Why did God repent that he had made Saul King? because he saw he was for himself in his ways and actions, and not for God. Yea,
Why did God Repent that he had made Saul King? Because he saw he was for himself in his ways and actions, and not for God. Yea,
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1914
2. While men make themselves their rule and their ends in their actions, in their particular Callings,
2. While men make themselves their Rule and their ends in their actions, in their particular Callings,
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1915
or Profession of Religion, they set themselves in God's room;
or Profession of Religion, they Set themselves in God's room;
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1916
and how will God take this? We see how God took our first Parents attempting to be as gods.
and how will God take this? We see how God took our First Parents attempting to be as God's.
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(20) chapter (DIV2)
445
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1917
God may make one man to be instead of God to another in some sense, as he made Moses to Aaron; but no man may be instead of God to himself, which he is,
God may make one man to be instead of God to Another in Some sense, as he made Moses to Aaron; but no man may be instead of God to himself, which he is,
np1 vmb vvi crd n1 pc-acp vbi av pp-f np1 p-acp j-jn p-acp d n1, c-acp pns31 vvd np1 p-acp np1; p-acp dx n1 vmb vbi av pp-f np1 p-acp px31, r-crq pns31 vbz,
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1918
while his own will is his rule, and himself is the chief end of his works and ways.
while his own will is his Rule, and himself is the chief end of his works and ways.
cs po31 d n1 vbz po31 n1, cc n1 vbz dt j-jn n1 pp-f po31 n2 cc n2.
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1919
All God's own actions are for himself, because there is none above himself, or like himself.
All God's own actions Are for himself, Because there is none above himself, or like himself.
d np1|vbz d n2 vbr p-acp px31, c-acp pc-acp vbz pix p-acp px31, cc av-j px31.
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1920
God's holiness and righteousness lies much in willing his own glory;
God's holiness and righteousness lies much in willing his own glory;
npg1 n1 cc n1 vvz d p-acp vvg po31 d n1;
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1921
for he should do himself wrong if he should give it to another, there being none besides himself capable of it.
for he should do himself wrong if he should give it to Another, there being none beside himself capable of it.
c-acp pns31 vmd vdi px31 j-jn cs pns31 vmd vvi pn31 p-acp j-jn, a-acp vbg pix p-acp px31 j pp-f pn31.
(20) chapter (DIV2)
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1922
And so our holiness and righteousness lies much in improving all we are or have to and for God chiefly;
And so our holiness and righteousness lies much in improving all we Are or have to and for God chiefly;
cc av po12 n1 cc n1 vvz d p-acp vvg d pns12 vbr cc vhb p-acp cc p-acp np1 av-jn;
(20) chapter (DIV2)
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1923
none of our actions may terminate in any created being; they may not fall short of God and his glory, as their main scope.
none of our actions may terminate in any created being; they may not fallen short of God and his glory, as their main scope.
pix pp-f po12 n2 vmb vvi p-acp d vvn vbg; pns32 vmb xx vvi j pp-f np1 cc po31 n1, p-acp po32 j n1.
(20) chapter (DIV2)
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1924
As Joab would have David, and not himself to have the honour of taking Rabbah: so should we do by God;
As Joab would have David, and not himself to have the honour of taking Rabbah: so should we do by God;
p-acp np1 vmd vhi np1, cc xx px31 p-acp vhi dt n1 pp-f vvg np1: av vmd pns12 vdi p-acp np1;
(20) chapter (DIV2)
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1925
He is all in all in heaven, and so he should be on earth.
He is all in all in heaven, and so he should be on earth.
pns31 vbz d p-acp d p-acp n1, cc av pns31 vmd vbi p-acp n1.
(20) chapter (DIV2)
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1926
3. The meanest of actions that have God for their bias and mark, hereby become glorious actions;
3. The Meanest of actions that have God for their bias and mark, hereby become glorious actions;
crd dt js pp-f n2 cst vhb n1 p-acp po32 n1 cc n1, av vvb j n2;
(20) chapter (DIV2)
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1927
and as mean as they be to the eye of the world, if it be but the giving a cup of cold water — Christ will have as great care such actions shall not be lost,
and as mean as they be to the eye of the world, if it be but the giving a cup of cold water — christ will have as great care such actions shall not be lost,
cc c-acp j c-acp pns32 vbb p-acp dt n1 pp-f dt n1, cs pn31 vbb p-acp dt vvg dt n1 pp-f j-jn n1 — np1 vmb vhi p-acp j n1 d n2 vmb xx vbi vvn,
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1928
as he had of the fragments of the miraculous bread and fish with which he fed many thousands;
as he had of the fragments of the miraculous bred and Fish with which he fed many thousands;
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(20) chapter (DIV2)
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1929
he would have all gathered up, and none lost. A reward in heaven is the fruit the meanest actions bear which are thus terminated: he would have all gathered up, and none lost. A reward in heaven is the fruit the Meanest actions bear which Are thus terminated:
pns31 vmd vhi d vvn a-acp, cc pix vvn. dt n1 p-acp n1 vbz dt n1 dt js n2 vvi r-crq vbr av vvn:
(20) chapter (DIV2)
448
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1930
They are more glorious things in the eye of God than an Angel's tongue, or a faith of Miracles.
They Are more glorious things in the eye of God than an Angel's tongue, or a faith of Miracles.
pns32 vbr av-dc j n2 p-acp dt n1 pp-f np1 cs dt ng1 n1, cc dt n1 pp-f n2.
(20) chapter (DIV2)
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1931
These are actions that will follow their Agents to heaven;
These Are actions that will follow their Agents to heaven;
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1932
such actions and works as are wrought in God, and for God, will follow a man to God; his works shall follow him:
such actions and works as Are wrought in God, and for God, will follow a man to God; his works shall follow him:
d n2 cc n2 c-acp vbr vvn p-acp np1, cc p-acp np1, vmb vvi dt n1 p-acp np1; po31 n2 vmb vvi pno31:
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1933
They do not go before him, to make way for him; Christ's works alone have this honour:
They do not go before him, to make Way for him; Christ's works alone have this honour:
pns32 vdb xx vvi p-acp pno31, pc-acp vvi n1 p-acp pno31; npg1 n2 av-j vhb d n1:
(20) chapter (DIV2)
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1934
but they shall certainly follow him, and be to praise, and honour, and glory at the appearing of Jesus Christ;
but they shall Certainly follow him, and be to praise, and honour, and glory At the appearing of jesus christ;
cc-acp pns32 vmb av-j vvi pno31, cc vbb p-acp n1, cc n1, cc n1 p-acp dt vvg pp-f np1 np1;
(20) chapter (DIV2)
448
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1935
as St. Peter saith of the faith of Saints.
as Saint Peter Says of the faith of Saints.
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448
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1936
The Reason why I am so large on this matter is, because a man's dedicating his ways and works to his own will and end, is the reason,
The Reason why I am so large on this matter is, Because a Man's dedicating his ways and works to his own will and end, is the reason,
dt n1 c-crq pns11 vbm av j p-acp d n1 vbz, c-acp dt ng1 j-vvg po31 n2 cc n2 p-acp po31 d n1 cc n1, vbz dt n1,
(20) chapter (DIV2)
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1937
as you have seen, why natural men are so unprofitable Creatures to themselves.
as you have seen, why natural men Are so unprofitable Creatures to themselves.
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(20) chapter (DIV2)
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1938
Quest. But how shall we know whether God or our selves be our main rule and end in all our ways and actions?Quest. But how shall we know whither God or our selves be our main Rule and end in all our ways and actions?
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(20) chapter (DIV2)
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1939
Answ. 1. Observe what it is that puts you upon good actions, and that sweetens your labour and pains therein:Answer 1. Observe what it is that puts you upon good actions, and that sweetens your labour and pains therein:
np1 crd vvb r-crq pn31 vbz cst vvz pn22 p-acp j n2, cc d vvz po22 n1 cc n2 av:
(20) chapter (DIV2)
451
Page 147
1940
If your own credit, or profit, or other outward self-advantages, then your selves are your main end, and not God:
If your own credit, or profit, or other outward self-advantages, then your selves Are your main end, and not God:
cs po22 d n1, cc n1, cc j-jn j n2, cs po22 n2 vbr po22 j n1, cc xx np1:
(20) chapter (DIV2)
451
Page 147
1941
But if the will of God, and glory of God, pleasing of God, and injoying of God bear sway,
But if the will of God, and glory of God, pleasing of God, and enjoying of God bear sway,
cc-acp cs dt n1 pp-f np1, cc n1 pp-f np1, vvg pp-f np1, cc vvg pp-f np1 vvb n1,
(20) chapter (DIV2)
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1942
and be the wings that carry you on; not your selves, but God is your supream end:
and be the wings that carry you on; not your selves, but God is your supreme end:
cc vbb dt n2 cst vvb pn22 a-acp; xx po22 n2, cc-acp np1 vbz po22 j n1:
(20) chapter (DIV2)
451
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1943
As the pains that the people took in Psal. 84. in going from all parts of the Land to Jerusalem, was to meet God in Zion.
As the pains that the people took in Psalm 84. in going from all parts of the Land to Jerusalem, was to meet God in Zion.
c-acp dt n2 cst dt n1 vvd p-acp np1 crd p-acp vvg p-acp d n2 pp-f dt n1 p-acp np1, vbds p-acp vvb np1 p-acp np1.
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1944
2. Observe where you mostly look for reward in your religious and good works. If from men, you are your own ends:
2. Observe where you mostly look for reward in your religious and good works. If from men, you Are your own ends:
crd vvb c-crq pn22 j n1 p-acp n1 p-acp po22 j cc j n2. cs p-acp n2, pn22 vbr po22 d n2:
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1945
if from God, God is your end, especially if you look at God himself for your reward.
if from God, God is your end, especially if you look At God himself for your reward.
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452
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1946
The Nurse looks not for a reward of her care from the Child, but the Mother: The Nurse looks not for a reward of her care from the Child, but the Mother:
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(20) chapter (DIV2)
452
Page 147
1947
And so when you look for your reward from God, and not men, you quit your selves from the Spirit of an hypocritical Pharisee,
And so when you look for your reward from God, and not men, you quit your selves from the Spirit of an hypocritical Pharisee,
cc av c-crq pn22 vvb p-acp po22 n1 p-acp np1, cc xx n2, pn22 vvb po22 n2 p-acp dt n1 pp-f dt j np1,
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452
Page 147
1948
and have an argument for your sincerity, and that God is your mark and motive.
and have an argument for your sincerity, and that God is your mark and motive.
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452
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1949
3. Observe what it is wherein thy heart resteth it self in thy passage through this world:
3. Observe what it is wherein thy heart rests it self in thy passage through this world:
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453
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1950
If it be for that thou hast estate enough, or repute with men enough, or a sufficiency of other flesh-pleasing circumstances, it is a sign thou art thine own end;
If it be for that thou hast estate enough, or repute with men enough, or a sufficiency of other Flesh pleasing Circumstances, it is a Signen thou art thine own end;
cs pn31 vbb p-acp d pns21 vh2 n1 av-d, cc vvi p-acp n2 av-d, cc dt n1 pp-f j-jn j n2, pn31 vbz dt n1 pns21 vb2r po21 d n1;
(20) chapter (DIV2)
453
Page 148
1951
like that rich man in the Gospel, who sang to himself, Soul, take thine ease, thou hast much goods laid up for many years:
like that rich man in the Gospel, who sang to himself, Soul, take thine ease, thou hast much goods laid up for many Years:
av-j d j n1 p-acp dt n1, r-crq vvd p-acp px31, n1, vvb po21 n1, pns21 vh2 d n2-j vvn a-acp p-acp d n2:
(20) chapter (DIV2)
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1952
but if thou hast no hearts ease longer than thou hast God's presence, or restest upon him,
but if thou hast no hearts ease longer than thou hast God's presence, or restest upon him,
cc-acp cs pns21 vh2 dx n2 vvb av-jc cs pns21 vh2 npg1 n1, cc vv2 p-acp pno31,
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1953
and art laying out thy self in his service, and for his glory, thou maist reckon upon it that God is thy great end.
and art laying out thy self in his service, and for his glory, thou Mayest reckon upon it that God is thy great end.
cc n1 vvg av po21 n1 p-acp po31 n1, cc p-acp po31 n1, pns21 vm2 vvi p-acp pn31 cst np1 vbz po21 j n1.
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Page 148
1954
This was the great content of Christ's heart, That he did always the things that pleased his Father:
This was the great content of Christ's heart, That he did always the things that pleased his Father:
d vbds dt j n1 pp-f npg1 n1, cst pns31 vdd av dt n2 cst vvd po31 n1:
(20) chapter (DIV2)
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Page 148
1955
and, Father, I have glorified thee on earth. Our Lord Jesus, even as the Son of man, was much better than the Angels; and, Father, I have glorified thee on earth. Our Lord jesus, even as the Son of man, was much better than the Angels;
cc, n1, pns11 vhb vvn pno21 p-acp n1. po12 n1 np1, av p-acp dt n1 pp-f n1, vbds av-d jc cs dt n2;
(20) chapter (DIV2)
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Page 148
1956
yet not his own, but his Fathers will was his rule, John 6.39. and his Fathers glory his high end;
yet not his own, but his Father's will was his Rule, John 6.39. and his Father's glory his high end;
av xx po31 d, cc-acp po31 ng1 n1 vbds po31 n1, np1 crd. cc po31 ng1 n1 po31 j n1;
(20) chapter (DIV2)
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1957
What shall I say? Save me from this hour. Father, glorifie thy Name. This was the comfort of Jesus Christ, when he went out of this world; What shall I say? Save me from this hour. Father, Glorify thy Name. This was the Comfort of jesus christ, when he went out of this world;
q-crq vmb pns11 vvi? p-acp pno11 p-acp d n1. n1, vvi po21 n1. d vbds dt n1 pp-f np1 np1, c-crq pns31 vvd av pp-f d n1;
(20) chapter (DIV2)
454
Page 148
1958
Father, I have glorified thee on earth. Father, I have glorified thee on earth.
n1, pns11 vhb vvn pno21 p-acp n1.
(20) chapter (DIV2)
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1959
O my Brethren, this is one of the greatest points in religion, to look what is your great end in Religion,
Oh my Brothers, this is one of the greatest points in Religion, to look what is your great end in Religion,
uh po11 n2, d vbz pi pp-f dt js n2 p-acp n1, pc-acp vvi r-crq vbz po22 j n1 p-acp n1,
(20) chapter (DIV2)
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Page 148
1960
and in all your conversation in this World, your selves or God: if your selves, you will have a blast on all you do;
and in all your Conversation in this World, your selves or God: if your selves, you will have a blast on all you do;
cc p-acp d po22 n1 p-acp d n1, po22 n2 cc np1: cs po22 n2, pn22 vmb vhi dt n1 p-acp d pn22 vdb;
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Page 148
1961
do you never so much, you do but waste your Substance your Father hath given you, as this younger Son did;
do you never so much, you do but waste your Substance your Father hath given you, as this younger Son did;
vdb pn22 av-x av av-d, pn22 vdb p-acp vvi po22 n1 po22 n1 vhz vvn pn22, p-acp d jc n1 vdd;
(20) chapter (DIV2)
455
Page 148
1962
You labour for that which satisfieth not. You labour for that which Satisfieth not.
pn22 vvb p-acp d r-crq vvz xx.
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1963
But if God be your motive and your end, you may be sure you labour not in vain,
But if God be your motive and your end, you may be sure you labour not in vain,
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1964
nor spend your strength for nought, for your judgment is with the Lord, and your reward with your God.
nor spend your strength for nought, for your judgement is with the Lord, and your reward with your God.
ccx vvb po22 n1 p-acp pix, c-acp po22 n1 vbz p-acp dt n1, cc po22 n1 p-acp po22 n1.
(20) chapter (DIV2)
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Page 148
1965
Here is the excellency of grace, that it lifts up your eyes much to God:
Here is the excellency of grace, that it lifts up your eyes much to God:
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Page 149
1966
as it's the excellency of man's body above that of other living Creatures, in being made erect;
as it's the excellency of Man's body above that of other living Creatures, in being made erect;
c-acp pn31|vbz dt n1 pp-f ng1 n1 p-acp d pp-f n-jn j-vvg n2, p-acp vbg vvn vvb;
(20) chapter (DIV2)
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1967
his own figure teaching him to lift his eyes and thoughts up to heaven.
his own figure teaching him to lift his eyes and thoughts up to heaven.
po31 d n1 vvg pno31 pc-acp vvi po31 n2 cc n2 a-acp p-acp n1.
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1968
Look upon it as an evidence and excellency of grace in your souls, that they are thereby much carried up to God;
Look upon it as an evidence and excellency of grace in your Souls, that they Are thereby much carried up to God;
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(20) chapter (DIV2)
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Page 149
1969
Ʋnto thee, O Lord, do I lift up my soul, was much in David 's mouth.Ʋnto thee, Oh Lord, do I lift up my soul, was much in David is Mouth.
av pno21, uh n1, vdb pns11 vvi a-acp po11 n1, vbds av-d p-acp np1 vbz n1.
(20) chapter (DIV2)
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Page 149
1970
And it was the use of our Lord Jesus to lift up his eyes to heaven, Joh. 17.1. & 11.41.
And it was the use of our Lord jesus to lift up his eyes to heaven, John 17.1. & 11.41.
cc pn31 vbds dt n1 pp-f po12 n1 np1 pc-acp vvi a-acp po31 n2 p-acp n1, np1 crd. cc crd.
(20) chapter (DIV2)
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Page 149
1971
CHAP. XVI. Sheweth, that when men forsake God, he gives them up to the height of sinning;
CHAP. XVI. Shows, that when men forsake God, he gives them up to the height of sinning;
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(21) chapter (DIV2)
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Page 150
1972
from the same Clause, And there wasted his Substance with riotous living.from the same Clause, And there wasted his Substance with riotous living.
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Page 150
1973
THERE is yet a third Doctrine from this last Clause of the Thirteenth Verse, viz. That when men depart from God,
THERE is yet a third Doctrine from this last Clause of the Thirteenth Verse, viz. That when men depart from God,
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Page 150
1974
and cast off his fear and counsel, then he gives them up to the height of sinning.
and cast off his Fear and counsel, then he gives them up to the height of sinning.
cc vvd a-acp po31 n1 cc n1, cs pns31 vvz pno32 a-acp p-acp dt n1 pp-f vvg.
(21) chapter (DIV2)
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Page 150
1975
When this younger Brother got from under his Father's eye into a far Countrey, there he lived in all excess of riot; he lived riotously.
When this younger Brother god from under his Father's eye into a Far Country, there he lived in all excess of riot; he lived riotously.
c-crq d jc n1 vvn p-acp p-acp po31 ng1 n1 p-acp dt j n1, a-acp pns31 vvd p-acp d n1 pp-f n1; pns31 vvd av-j.
(21) chapter (DIV2)
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Page 150
1976
And what a life that is, St. Peter tells us;
And what a life that is, Saint Peter tells us;
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Page 150
1977
a living in lasciviousness, lust, excess of wine, revellings, &c. This was the case of the Jews,
a living in lasciviousness, lust, excess of wine, revellings, etc. This was the case of the jews,
dt j-vvg p-acp n1, n1, n1 pp-f n1, n2, av d vbds dt n1 pp-f dt np2,
(21) chapter (DIV2)
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Page 150
1978
when they hearkened not to the Lord's voice, and would have none of him, he then gave them up to their own hearts lust —
when they harkened not to the Lord's voice, and would have none of him, he then gave them up to their own hearts lust —
c-crq pns32 vvd xx p-acp dt ng1 n1, cc vmd vhi pix pp-f pno31, pns31 av vvd pno32 a-acp p-acp po32 d n2 vvb —
(21) chapter (DIV2)
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Page 150
1979
We see the case also exemplified in the Gentiles, when they regarded not God, nor liked to retain him in their knowledge, he gave them up to uncleanness through the lusts of their own hearts,
We see the case also exemplified in the Gentiles, when they regarded not God, nor liked to retain him in their knowledge, he gave them up to uncleanness through the Lustiest of their own hearts,
pns12 vvb dt n1 av vvn p-acp dt n2-j, c-crq pns32 vvd xx np1, ccx vvd pc-acp vvi pno31 p-acp po32 n1, pns31 vvd pno32 a-acp p-acp n1 p-acp dt n2 pp-f po32 d n2,
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Page 151
1980
and unto vile affections, and unto a reprobate mind, to do those things which are not convenient.
and unto vile affections, and unto a Reprobate mind, to do those things which Are not convenient.
cc p-acp j n2, cc p-acp dt j-jn n1, pc-acp vdi d n2 r-crq vbr xx j.
(21) chapter (DIV2)
458
Page 151
1981
As Ahab sold himself to work wickedness, 2 Kings 21. And others gave themselves over to lasciviousness, to work all uncleanness with greediness, being led captive by the Devil at his will, 2 Tim. 2.
As Ahab sold himself to work wickedness, 2 Kings 21. And Others gave themselves over to lasciviousness, to work all uncleanness with greediness, being led captive by the devil At his will, 2 Tim. 2.
p-acp np1 vvd px31 pc-acp vvi n1, crd n2 crd cc n2-jn vvd px32 p-acp p-acp n1, pc-acp vvi d n1 p-acp n1, vbg vvd j-jn p-acp dt n1 p-acp po31 n1, crd np1 crd
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458
Page 151
1982
And such men are within a few steps of the state of the Devils, because they sin wilfully and greedily:
And such men Are within a few steps of the state of the Devils, Because they sin wilfully and greedily:
cc d n2 vbr p-acp dt d n2 pp-f dt n1 pp-f dt n2, c-acp pns32 vvb av-j cc av-j:
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Page 151
1983
There is not only their will in their sinning, but wilfulness and obstinacy.
There is not only their will in their sinning, but wilfulness and obstinacy.
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As for the word thou hast spoken to us in the Name of the Lord, we will not hearken unto thee; As for the word thou hast spoken to us in the Name of the Lord, we will not harken unto thee;
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but we will certainly do whatsoever thing goeth forth out of our own mouths. It's true, that not only natural men, but such who have grace, do sin;but we will Certainly do whatsoever thing Goes forth out of our own mouths. It's true, that not only natural men, but such who have grace, do sin;
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but not such sins as these sin, nor any sins in such a manner.
but not such Sins as these since, nor any Sins in such a manner.
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A godly man may sin a great and gross sin, but he is tempted to it, and overtaken with it.
A godly man may sin a great and gross since, but he is tempted to it, and overtaken with it.
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1988
It was Satan that provoked David to number the people, 1 Chro. 21.1. And Satan sifted Peter when he fell so foully.
It was Satan that provoked David to number the people, 1 Chro 21.1. And Satan sifted Peter when he fell so foully.
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And besides, they greatly afflict their souls for such sins: David watered his Couch with his tears, and writ many penitential Psalms; And beside, they greatly afflict their Souls for such Sins: David watered his Couch with his tears, and writ many penitential Psalms;
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1990
and Peter wept bitterly. I, but natural men, especially those who are given up to their own lusts by the just Judgment of God, they sin almost any sins with delight; and Peter wept bitterly. I, but natural men, especially those who Are given up to their own Lustiest by the just Judgement of God, they sin almost any Sins with delight;
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They rejoyce to do evil, and delight in the frowardness of the wicked, that will not endure any reproof; They rejoice to do evil, and delight in the frowardness of the wicked, that will not endure any reproof;
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as many in these loose times rejoyce to make men, and see men drunk.
as many in these lose times rejoice to make men, and see men drunk.
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And the Apostle in the first to the Romans, v. 29, 30, 31. speaking of the most dreadful sins committed by men, speaks of men that not only do them, but take pleasure in them that do them.
And the Apostle in the First to the Roman, v. 29, 30, 31. speaking of the most dreadful Sins committed by men, speaks of men that not only do them, but take pleasure in them that do them.
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Now the more will and affection there is for sin, the more sinful it is.
Now the more will and affection there is for since, the more sinful it is.
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It is more the manner, than matter of sin, that shews the state of the heart.
It is more the manner, than matter of since, that shows the state of the heart.
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Sin considered simply is not the brand of a reprobate; for none of the Elect are without sin in this life.
since considered simply is not the brand of a Reprobate; for none of the Elect Are without since in this life.
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It's willing and wilful sinning that denotes a wicked man. It's willing and wilful sinning that denotes a wicked man.
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If the greatest sinner be upon the returning point to God, sin will not damn him;
If the greatest sinner be upon the returning point to God, since will not damn him;
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Repent, and turn from all your transgressions, so iniquity shall not be your ruin. Application. repent, and turn from all your transgressions, so iniquity shall not be your ruin. Application.
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1. This may be for a lamentation, that in our times there are so many desperate sinners that waste their Substance, not only their wealth,
1. This may be for a lamentation, that in our times there Are so many desperate Sinners that waste their Substance, not only their wealth,
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but their health, their parts and places, and all the Lord hath intrusted them with, they waste all in riotous living.
but their health, their parts and places, and all the Lord hath Entrusted them with, they waste all in riotous living.
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Do we see great men great sinners? we have no need to envy their greatness,
Do we see great men great Sinners? we have no need to envy their greatness,
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but to pity their great sinfulness and folly. Such practical Atheists St. Paul speaks of to Titus 2.16.
but to pity their great sinfulness and folly. Such practical Atheists Saint Paul speaks of to Titus 2.16.
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They profess they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate. They profess they know God, but in works they deny him, being abominable and disobedient, and unto every good work Reprobate.
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And because they profess to know God, and Christ, and the Scriptures, their sin is the greater,
And Because they profess to know God, and christ, and the Scriptures, their since is the greater,
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as Christ said to the Jews.
as christ said to the jews.
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2. This may much move you to admire and bless the Lord, whose will, and affections,
2. This may much move you to admire and bless the Lord, whose will, and affections,
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and content, is taken off from all sin. It's as great a mercy, as that all your sins are forgiven you;
and content, is taken off from all since. It's as great a mercy, as that all your Sins Are forgiven you;
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for both are parts of the Covenant of grace.
for both Are parts of the Covenant of grace.
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O look on it as mercy when God hedges up your way, when you are going out of his.
O look on it as mercy when God hedges up your Way, when you Are going out of his.
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Art thou fearful when thou sinnest? bless God for so much mercy.
Art thou fearful when thou Sinnest? bless God for so much mercy.
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Doth thy heart smite thee when thou hast sinned? bless God that sense of sin is not taken from thee.
Does thy heart smite thee when thou hast sinned? bless God that sense of since is not taken from thee.
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Hath God took away pleasure from thy sinning? bless God thou art so far delivered from sin.
Hath God took away pleasure from thy sinning? bless God thou art so Far Delivered from since.
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How many sinners are past feeling, and given up to a reprobate mind in sinning?
How many Sinners Are passed feeling, and given up to a Reprobate mind in sinning?
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Quest. But may not such a sinner be converted? Answ. It is not impossible; the case is very dangerous, though not utterly desperate.Quest. But may not such a sinner be converted? Answer It is not impossible; the case is very dangerous, though not utterly desperate.
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Conversion hath been the happy lot of the worst of Heathens; and Publicans and Harlots were converted, and believed.
Conversion hath been the happy lot of the worst of heathens; and Publicans and Harlots were converted, and believed.
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But when men pretend to know God, and to believe in Christ, and yet are greedy sinners,
But when men pretend to know God, and to believe in christ, and yet Are greedy Sinners,
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and sin without feeling, their case is more hopeless, and they are very near that heavy sentence, He that is filthy, let him be filthy still.
and since without feeling, their case is more hopeless, and they Are very near that heavy sentence, He that is filthy, let him be filthy still.
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But when men come to feel a bitterness in sin, and their conscience cannot bear with it, there is now some hope.
But when men come to feel a bitterness in since, and their conscience cannot bear with it, there is now Some hope.
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Thus much for the the thirteenth Verse.
Thus much for the the thirteenth Verse.
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CHAP. XVII. Wherein is shewed, That great pain and sorrow do always follow the pleasures of sin.
CHAP. XVII. Wherein is showed, That great pain and sorrow do always follow the pleasures of since.
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With Meditations hereupon by way of Ʋse;
With Meditations hereupon by Way of Ʋse;
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from the fourteenth Verse, And when he had spent all, there arose a mighty Famine in that Land,from the fourteenth Verse, And when he had spent all, there arose a mighty Famine in that Land,
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and he began to be in want.
and he began to be in want.
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IN the former Verse this younger Son, the Picture of every man by Nature, acted his part in sin;
IN the former Verse this younger Son, the Picture of every man by Nature, acted his part in since;
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and in these Verses we see him acting his part in sorrow: there we saw his bravery, here his misery. And here let us consider,
and in these Verses we see him acting his part in sorrow: there we saw his bravery, Here his misery. And Here let us Consider,
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1. His misery it self in the fourteenth Verse; And when he had spent all, there arose a mighty Famine in that Land;
1. His misery it self in the fourteenth Verse; And when he had spent all, there arose a mighty Famine in that Land;
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and he began to be in want. 2. The Course he took for his relief, in the fifteenth Verse;and he began to be in want. 2. The Course he took for his relief, in the fifteenth Verse;
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And he went and joyned himself to a Citizen of that Countrey: and he sent him into his field to feed Swine. And he went and joined himself to a Citizen of that Country: and he sent him into his field to feed Swine.
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3. The Ineffectualness of that Course in order to his relief, in the sixteenth Verse;
3. The Ineffectualness of that Course in order to his relief, in the sixteenth Verse;
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And he would fain have filled his belly with the husks which the Swine did eat, And he would fain have filled his belly with the husks which the Swine did eat,
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and no man gave unto him. First, Of his distress and misery we have here expressed a double occasion;and no man gave unto him. First, Of his distress and misery we have Here expressed a double occasion;
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1. He had spent all; and 2. There arose a mighty Famine in that Land. He was distressed within and without:
1. He had spent all; and 2. There arose a mighty Famine in that Land. He was distressed within and without:
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Within, for he had nothing of his own left; he had spent all his Substance, his whole Portion; all was gone: And without also;
Within, for he had nothing of his own left; he had spent all his Substance, his Whole Portion; all was gone: And without also;
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there was a Famine in the Land whither he was rambled from his Father's House; so that he was straitned on all hands.
there was a Famine in the Land whither he was rambled from his Father's House; so that he was straitened on all hands.
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Though there had been a famine, if he had had something of his own, his case had been tolerable;
Though there had been a famine, if he had had something of his own, his case had been tolerable;
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or though he had nothing of his own, had there not been a Famine in the Land, he might have had hopes of supply:
or though he had nothing of his own, had there not been a Famine in the Land, he might have had hope's of supply:
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but he is every way distressed, as those Lepers were.
but he is every Way distressed, as those Lepers were.
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If we say, we will go into the City, the Famine is there, and there we shall die: If we say, we will go into the city, the Famine is there, and there we shall die:
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and if we sit still, we die also. And observe, It is said, there arose, or began, a mighty Famine in the Land;
and if we fit still, we die also. And observe, It is said, there arose, or began, a mighty Famine in the Land;
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and he began to be in want. and he began to be in want.
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All his straits were but the beginning of sorrow, as Christ said, when he had spoken of many sore evils that would befall Judea and Jerusalem; All these are the beginnings of sorrow:
All his straits were but the beginning of sorrow, as christ said, when he had spoken of many soar evils that would befall Judea and Jerusalem; All these Are the beginnings of sorrow:
d po31 n2 vbdr p-acp dt n-vvg pp-f n1, c-acp np1 vvd, c-crq pns31 vhd vvn pp-f d j n2-jn cst vmd vvi np1 cc np1; d d vbr dt n2 pp-f n1:
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So was it with this man's straits; So was it with this Man's straits;
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for like the flood, they increased, and prevailed mightily day after day, Gen. 7. The misery of graceless men hath a beginning,
for like the flood, they increased, and prevailed mightily day After day, Gen. 7. The misery of graceless men hath a beginning,
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but no end, if free grace dispose not otherwise of it in their conversion, as it did in this Prodigal's Case.
but no end, if free grace dispose not otherwise of it in their conversion, as it did in this Prodigal's Case.
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But we come to the spiritual things which this part of the Parable means and intends.
But we come to the spiritual things which this part of the Parable means and intends.
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1. This intimates to us, That great pain and sorrow follows the pleasures of sin: first he spent all his Substance upon his lust;
1. This intimates to us, That great pain and sorrow follows the pleasures of since: First he spent all his Substance upon his lust;
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and then he was in want, and hedged in with straits.
and then he was in want, and hedged in with straits.
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2. It intimates to us, That when men leave God to shift for themselves in this evil World (which is a far Countrey from God) they shall find a Famine therein;
2. It intimates to us, That when men leave God to shift for themselves in this evil World (which is a Far Country from God) they shall find a Famine therein;
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i. e. they shall find no satisfaction in the Creature: Let them have never so great a Portion, they shall have no satisfaction.i. e. they shall find no satisfaction in the Creature: Let them have never so great a Portion, they shall have no satisfaction.
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The first of these shall be the subject of this Chapter, viz. That great pain and sorrow follows the pleasures of sin.
The First of these shall be the Subject of this Chapter, viz. That great pain and sorrow follows the pleasures of since.
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The sweet of sin is but for a season, and ends in bitterness, as Joab said of the Sword.
The sweet of since is but for a season, and ends in bitterness, as Joab said of the Sword.
dt j pp-f n1 vbz p-acp p-acp dt n1, cc vvz p-acp n1, p-acp np1 vvd pp-f dt n1.
(22) chapter (DIV2)
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Sin's best will be soon spent, and then comes its worst; but this is not gone so quickly.
Since best will be soon spent, and then comes its worst; but this is not gone so quickly.
p-acp js vmb vbi av vvn, cc av vvz po31 js; cc-acp d vbz xx vvn av av-j.
(22) chapter (DIV2)
473
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2054
The Bee hath a sting as well as honey:
The Bee hath a sting as well as honey:
dt n1 vhz dt n1 c-acp av c-acp n1:
(22) chapter (DIV2)
473
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2055
There is a core in the forbidden Fruit, that will stick in a man's throat when he has eaten it.
There is a core in the forbidden Fruit, that will stick in a Man's throat when he has eaten it.
pc-acp vbz dt n1 p-acp dt j-vvn n1, cst vmb vvi p-acp dt ng1 n1 c-crq pns31 vhz vvn pn31.
(22) chapter (DIV2)
473
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2056
The pleasures of sin are not immortal things, but very flashes, and they go out like a Candle, with a stinking snuff.
The pleasures of since Are not immortal things, but very flashes, and they go out like a Candle, with a stinking snuff.
dt n2 pp-f n1 vbr xx j n2, cc-acp j n2, cc pns32 vvb av av-j dt n1, p-acp dt j-vvg n1.
(22) chapter (DIV2)
473
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2057
Roses stay not always on the Tree, but are gathered, or wither, and shed, and then they leave prickles behind them.
Roses stay not always on the Tree, but Are gathered, or wither, and shed, and then they leave prickles behind them.
np1 vvb xx av p-acp dt n1, cc-acp vbr vvn, cc vvi, cc vvn, cc av pns32 vvb n2 p-acp pno32.
(22) chapter (DIV2)
473
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2058
The pleasantness of the fruit of the Tree of Knowledge was soon gone from Adam and Eve, and changed into nakedness, and fears, and amazement.
The pleasantness of the fruit of the Tree of Knowledge was soon gone from Adam and Eve, and changed into nakedness, and fears, and amazement.
dt n1 pp-f dt n1 pp-f dt n1 pp-f n1 vbds av vvn p-acp np1 cc n1, cc vvn p-acp n1, cc n2, cc n1.
(22) chapter (DIV2)
474
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2059
When the affections have acted their part in sin, then sin acts its part on the Conscience:
When the affections have acted their part in since, then since acts its part on the Conscience:
c-crq dt n2 vhb vvn po32 n1 p-acp n1, cs n1 vvz po31 n1 p-acp dt n1:
(22) chapter (DIV2)
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yea when the pleasing affections, love, desire, delight, have had their time in sin, then the bitter affections, grief,
yea when the pleasing affections, love, desire, delight, have had their time in since, then the bitter affections, grief,
uh c-crq dt j-vvg n2, n1, vvb, n1, vhb vhn po32 n1 p-acp n1, cs dt j n2, n1,
(22) chapter (DIV2)
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and sorrow, and vexation, have their season, and that for ever with many; Cain, and Amnon, and Judas are examples.
and sorrow, and vexation, have their season, and that for ever with many; Cain, and Amnon, and Judas Are Examples.
cc n1, cc n1, vhb po32 n1, cc cst p-acp av p-acp d; np1, cc np1, cc np1 vbr n2.
(22) chapter (DIV2)
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While Belshazzar was drinking Wine in the golden Vessels of the Temple, he saw that handwriting on the wall, which made his countenance change, and his thoughts trouble him,
While Belshazzar was drinking Wine in the golden Vessels of the Temple, he saw that handwriting on the wall, which made his countenance change, and his thoughts trouble him,
cs np1 vbds vvg n1 p-acp dt j n2 pp-f dt n1, pns31 vvd cst n1 p-acp dt n1, r-crq vvd po31 n1 n1, cc po31 n2 vvi pno31,
(22) chapter (DIV2)
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2063
and all his joynts to tremble. Sin will punish and plague men when they have spent their love upon it;and all his Joints to tremble. since will Punish and plague men when they have spent their love upon it;
cc d po31 n2 pc-acp vvi. n1 vmb vvi cc vvi n2 c-crq pns32 vhb vvn po32 n1 p-acp pn31;
(22) chapter (DIV2)
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2064
Thine own wickedness shall correct thee. Thine own wickedness shall correct thee.
po21 d n1 vmb vvi pno21.
(22) chapter (DIV2)
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2065
And though a man have a long day of the pleasure of sin, yet that day will have a night;
And though a man have a long day of the pleasure of since, yet that day will have a night;
cc cs dt n1 vhi dt j n1 pp-f dt n1 pp-f n1, av d n1 vmb vhi dt n1;
(22) chapter (DIV2)
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and if bitter repentance prevent not, that night will never have day more after it.
and if bitter Repentance prevent not, that night will never have day more After it.
cc cs j n1 vvb xx, cst n1 vmb av-x vhi n1 av-dc p-acp pn31.
(22) chapter (DIV2)
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2067
As the Saints in heaven have no night, so the damned in hell have no day, but utter darkness. As the Saints in heaven have no night, so the damned in hell have no day, but utter darkness.
c-acp dt n2 p-acp n1 vhb dx n1, av dt j-vvn p-acp n1 vhb dx n1, cc-acp j n1.
(22) chapter (DIV2)
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2068
The pains of sin have a longer season than the pleasures.
The pains of since have a longer season than the pleasures.
dt n2 pp-f n1 vhb dt jc n1 cs dt n2.
(22) chapter (DIV2)
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2069
Rejoyce, O young man, in thy youth, or youthful lusts, saith the Preacher, and let thy heart chear thee in the days of thy youth, Rejoice, Oh young man, in thy youth, or youthful Lustiest, Says the Preacher, and let thy heart cheer thee in the days of thy youth,
vvb, uh j n1, p-acp po21 n1, cc j n2, vvz dt n1, cc vvb po21 n1 vvb pno21 p-acp dt n2 pp-f po21 n1,
(22) chapter (DIV2)
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2070
and walk in the ways of thy heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee to judgment. And Eccles. 8.11. Though a sinner do evil an hundred times, and his days be prolonged, yet it shall not be well with the wicked. and walk in the ways of thy heart, and in the sighed of thine eyes; but know thou, that for all these things God will bring thee to judgement. And Eccles. 8.11. Though a sinner do evil an hundred times, and his days be prolonged, yet it shall not be well with the wicked.
cc vvi p-acp dt n2 pp-f po21 n1, cc p-acp dt n1 pp-f po21 n2; cc-acp vvb pns21, cst p-acp d d n2 np1 vmb vvi pno21 p-acp n1. cc np1 crd. cs dt n1 vdb av-jn dt crd n2, cc po31 n2 vbb vvn, av pn31 vmb xx vbi av p-acp dt j.
(22) chapter (DIV2)
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2071
And wo unto the wicked, it shall not be well with him; for the reward of his hands shall be given to him:
And woe unto the wicked, it shall not be well with him; for the reward of his hands shall be given to him:
cc n1 p-acp dt j, pn31 vmb xx vbi av p-acp pno31; p-acp dt n1 pp-f po31 n2 vmb vbi vvn p-acp pno31:
(22) chapter (DIV2)
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2072
that is, God's unavoidable doom, Rom. 2.9. Tribulation and auguish upon every soul of man that doth evil.
that is, God's unavoidable doom, Rom. 2.9. Tribulation and auguish upon every soul of man that does evil.
cst vbz, npg1 j n1, np1 crd. n1 cc n1 p-acp d n1 pp-f n1 cst vdz av-jn.
(22) chapter (DIV2)
477
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2073
The end of these things is death. The end of these things is death.
dt n1 pp-f d n2 vbz n1.
(22) chapter (DIV2)
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2074
If men might have the pleasures of sin on earth, and after have the pleasures of God in heaven, the Scriptures would be disproved, If men might have the pleasures of since on earth, and After have the pleasures of God in heaven, the Scriptures would be disproved,
cs n2 vmd vhi dt n2 pp-f n1 p-acp n1, cc a-acp vhb dt n2 pp-f np1 p-acp n1, dt n2 vmd vbi vvn,
(22) chapter (DIV2)
478
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2075
and Christ should die in vain, and the Law curse sinners in vain, and upon the matter, God would be found a lyar;
and christ should die in vain, and the Law curse Sinners in vain, and upon the matter, God would be found a liar;
cc np1 vmd vvi p-acp j, cc dt n1 vvb n2 p-acp j, cc p-acp dt n1, np1 vmd vbi vvn dt n1;
(22) chapter (DIV2)
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he that believeth not God hath made him a lyar. And what a heap of blasphemies would these suppositions rise to?
he that Believeth not God hath made him a liar. And what a heap of Blasphemies would these suppositions rise to?
pns31 cst vvz xx np1 vhz vvn pno31 dt n1. cc q-crq dt n1 pp-f n2 vmd d n2 vvb p-acp?
(22) chapter (DIV2)
478
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2077
Nay, if a righteous man should return to the pleasures of sin, God hath professed that he should die, and not live.
Nay, if a righteous man should return to the pleasures of since, God hath professed that he should die, and not live.
uh, cs dt j n1 vmd vvi p-acp dt n2 pp-f n1, np1 vhz vvn cst pns31 vmd vvi, cc xx vvi.
(22) chapter (DIV2)
479
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2078
If a righteous man could do the one, God would do the other. If Angels sin, they must not stay in heaven, but be damned.
If a righteous man could do the one, God would do the other. If Angels since, they must not stay in heaven, but be damned.
cs dt j n1 vmd vdi dt crd, np1 vmd vdi dt n-jn. cs n2 n1, pns32 vmb xx vvi p-acp n1, cc-acp vbi vvn.
(22) chapter (DIV2)
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2079
All the world cannot forbid the banns between the pleasures of sin and eternal sorrow, unless Conversion alter the case.
All the world cannot forbid the banns between the pleasures of since and Eternal sorrow, unless Conversion altar the case.
av-d dt n1 vmbx vvi dt n2 p-acp dt n2 pp-f n1 cc j n1, cs n1 vvb dt n1.
(22) chapter (DIV2)
479
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2080
If David will have the pleasure of sin, he must have the pain of it too;
If David will have the pleasure of since, he must have the pain of it too;
cs np1 vmb vhi dt n1 pp-f n1, pns31 vmb vhi dt n1 pp-f pn31 av;
(22) chapter (DIV2)
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2081
his flesh must wither, and his bones be broken; and his soul must be vexed in him. his Flesh must wither, and his bones be broken; and his soul must be vexed in him.
po31 n1 vmb vvi, cc po31 n2 vbb vvn; cc po31 n1 vmb vbi vvn p-acp pno31.
(22) chapter (DIV2)
480
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2082
It's true, that our dear Lord Jesus Christ hath taken off the sorrows of sin from the Saints so far, as they are mortal;
It's true, that our dear Lord jesus christ hath taken off the sorrows of since from the Saints so Far, as they Are Mortal;
pn31|vbz j, cst po12 j-jn n1 np1 np1 vhz vvn a-acp dt n2 pp-f n1 p-acp dt n2 av av-j, c-acp pns32 vbr j-jn;
(22) chapter (DIV2)
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2083
but not so far as they are medicinable. Though they are kept out of hell, yet they may be brought to the borders.
but not so Far as they Are medicinable. Though they Are kept out of hell, yet they may be brought to the borders.
cc-acp xx av av-j c-acp pns32 vbr j. cs pns32 vbr vvn av pp-f n1, av pns32 vmb vbi vvn p-acp dt n2.
(22) chapter (DIV2)
481
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2084
Though the Canaanites shall not hinder Israels possessing of the good Land, yet they may give them great disturbance.
Though the Canaanites shall not hinder Israel's possessing of the good Land, yet they may give them great disturbance.
cs dt np2 vmb xx vvi npg1 vvg pp-f dt j n1, av pns32 vmb vvi pno32 j n1.
(22) chapter (DIV2)
481
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2085
It is convenient that sin should end in sorrow in the Elect in this life, that they may taste what sorrow Christ felt for their sins;
It is convenient that since should end in sorrow in the Elect in this life, that they may taste what sorrow christ felt for their Sins;
pn31 vbz j cst n1 vmd vvi p-acp n1 p-acp dt j-vvn p-acp d n1, cst pns32 vmb vvi r-crq n1 np1 vvd p-acp po32 n2;
(22) chapter (DIV2)
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and what sorrows the damned do, and shall feel there;
and what sorrows the damned doe, and shall feel there;
cc q-crq n2 dt j-vvn n1, cc vmb vvi a-acp;
(22) chapter (DIV2)
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2087
that so they may learn to set a high price and value upon the pardon of their sins, and their escape from condemnation.
that so they may Learn to Set a high price and valve upon the pardon of their Sins, and their escape from condemnation.
cst av pns32 vmb vvi pc-acp vvi dt j n1 cc vvi p-acp dt n1 pp-f po32 n2, cc po32 n1 p-acp n1.
(22) chapter (DIV2)
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2088
O when a godly man's Conscience comes to feel the bitter that follows the sweet of any sin, this makes him a great admirer of the free grace of God. Application.
O when a godly Man's Conscience comes to feel the bitter that follows the sweet of any since, this makes him a great admirer of the free grace of God. Application.
sy c-crq dt j ng1 n1 vvz pc-acp vvi dt j cst vvz dt j pp-f d n1, d vvz pno31 dt j n1 pp-f dt j n1 pp-f np1. n1.
(22) chapter (DIV2)
481
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2089
1. Let this be for a lamentation, That the world, yea much of the Christian world, should be so sottish as to buy the pleasures of sin for a season at such an excessive dear rate,
1. Let this be for a lamentation, That the world, yea much of the Christian world, should be so sottish as to buy the pleasures of since for a season At such an excessive dear rate,
crd vvb d vbi p-acp dt n1, cst dt n1, uh d pp-f dt njp n1, vmd vbi av j c-acp pc-acp vvi dt n2 pp-f n1 p-acp dt n1 p-acp d dt j j-jn n1,
(22) chapter (DIV2)
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2090
as the hazard of eternal pains. This is like Esau 's selling his birth-right for a mess of Pottage.
as the hazard of Eternal pains. This is like Esau is selling his birthright for a mess of Pottage.
c-acp dt n1 pp-f j n2. d vbz av-j np1 vbz vvg po31 n1 p-acp dt n1 pp-f n1.
(22) chapter (DIV2)
482
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2091
How can such men read or hear the Scripture in Job 21.13. if they believe it, without horrour? They spend their days in mirth (so it is in the Margent) and suddenly, or in a moment, go down into the grave;
How can such men read or hear the Scripture in Job 21.13. if they believe it, without horror? They spend their days in mirth (so it is in the Margin) and suddenly, or in a moment, go down into the grave;
q-crq vmb d n2 vvb cc vvi dt n1 p-acp np1 crd. cs pns32 vvb pn31, p-acp n1? pns32 vvb po32 n2 p-acp n1 (av pn31 vbz p-acp dt n1) cc av-j, cc p-acp dt n1, vvb a-acp p-acp dt n1;
(22) chapter (DIV2)
482
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2092
and it may be into hell one part, before into the grave the other. Satan is the Prince of this world, and the god of this world by usurpation;
and it may be into hell one part, before into the grave the other. Satan is the Prince of this world, and the god of this world by usurpation;
cc pn31 vmb vbi p-acp n1 crd n1, c-acp p-acp dt j dt j-jn. np1 vbz dt n1 pp-f d n1, cc dt n1 pp-f d n1 p-acp n1;
(22) chapter (DIV2)
482
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2093
and he rewards his Subjects with the pleasures of this world, and lusts of this world, to fit them to be tormented with himself in the next.
and he rewards his Subject's with the pleasures of this world, and Lustiest of this world, to fit them to be tormented with himself in the next.
cc pns31 vvz po31 n2-jn p-acp dt n2 pp-f d n1, cc n2 pp-f d n1, pc-acp vvi pno32 pc-acp vbi vvn p-acp px31 p-acp dt ord.
(22) chapter (DIV2)
483
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2094
As Abraham said to Dives, Remember, that in thy life time thou hadst thy good things, the pleasures of this world; but now thou art tormented.
As Abraham said to Dives, remember, that in thy life time thou Hadst thy good things, the pleasures of this world; but now thou art tormented.
p-acp np1 vvd p-acp vvz, vvb, cst p-acp po21 n1 n1 pns21 vhd2 po21 j n2, dt n2 pp-f d n1; p-acp av pns21 vb2r vvn.
(22) chapter (DIV2)
483
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2095
The Devil could not tempt Christ with all the Kingdoms of the world; but he tempts thousands with the base lusts of the world:
The devil could not tempt christ with all the Kingdoms of the world; but he tempts thousands with the base Lustiest of the world:
dt n1 vmd xx vvi np1 p-acp d dt n2 pp-f dt n1; cc-acp pns31 vvz crd p-acp dt j n2 pp-f dt n1:
(22) chapter (DIV2)
484
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2096
He puts many tricks and cheats upon poor sinners. He lessens and sweetens sin before, and in the act;
He puts many tricks and cheats upon poor Sinners. He lessens and sweetens since before, and in the act;
pns31 vvz d n2 cc vvz p-acp j n2. pns31 vvz cc vvz n1 a-acp, cc p-acp dt n1;
(22) chapter (DIV2)
484
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2097
but greatens and imbitters it afterwards.
but greatens and imbitters it afterwards.
cc-acp vvz cc vvz pn31 av.
(22) chapter (DIV2)
484
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2098
He troubles not for sin before he have tempted men to it, and then he often falls on the Conscience,
He Troubles not for since before he have tempted men to it, and then he often falls on the Conscience,
pns31 vvz xx p-acp n1 c-acp pns31 vhb vvn n2 p-acp pn31, cc av pns31 av vvz p-acp dt n1,
(22) chapter (DIV2)
485
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2099
as he did on Cain 's; Mine iniquity is greater than can be forgiven; and the punishment of my sin is greater than I can bear.
as he did on Cain is; Mine iniquity is greater than can be forgiven; and the punishment of my since is greater than I can bear.
c-acp pns31 vdd p-acp np1 vbz; po11 n1 vbz jc cs vmb vbi vvn; cc dt n1 pp-f po11 n1 vbz jc cs pns11 vmb vvi.
(22) chapter (DIV2)
485
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2100
Sin may be sweet in the swallow, as some Vomits are; but then it torments when it is in the stomack, and brings up bitter stuff:
since may be sweet in the swallow, as Some Vomits Are; but then it torments when it is in the stomach, and brings up bitter stuff:
n1 vmb vbi j p-acp dt n1, c-acp d n2 vbr; cc-acp cs pn31 vvz c-crq pn31 vbz p-acp dt n1, cc vvz a-acp j n1:
(22) chapter (DIV2)
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2101
But here is the misery of it, that men will not believe till they feel, as Thomas his unbelief said;
But Here is the misery of it, that men will not believe till they feel, as Thomas his unbelief said;
cc-acp av vbz dt n1 pp-f pn31, cst n2 vmb xx vvi c-acp pns32 vvb, p-acp np1 po31 n1 vvd;
(22) chapter (DIV2)
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except I feel, and see, I will not believe. except I feel, and see, I will not believe.
c-acp pns11 vvb, cc vvi, pns11 vmb xx vvi.
(22) chapter (DIV2)
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2103
Those that tell men of these things, they seem to them as mockers, as Lot did to his Sons in Law,
Those that tell men of these things, they seem to them as mockers, as Lot did to his Sons in Law,
d cst vvb n2 pp-f d n2, pns32 vvb p-acp pno32 c-acp n2, p-acp n1 vdd p-acp po31 n2 p-acp n1,
(22) chapter (DIV2)
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and say in their hearts as those scoffing Jews at the Prophets threatning their sins with judgments;
and say in their hearts as those scoffing jews At the prophets threatening their Sins with Judgments;
cc vvb p-acp po32 n2 c-acp d j-vvg np2 p-acp dt n2 vvg po32 n2 p-acp n2;
(22) chapter (DIV2)
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2105
Let him make speed, and hasten his work, that we may see it; Let him make speed, and hasten his work, that we may see it;
vvb pno31 vvi n1, cc vvi po31 n1, cst pns12 vmb vvi pn31;
(22) chapter (DIV2)
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2106
and let the counsel of the holy one of Israel draw nigh, and come, that we may know it. and let the counsel of the holy one of Israel draw High, and come, that we may know it.
cc vvb dt n1 pp-f dt j pi pp-f np1 vvb av-j, cc vvb, cst pns12 vmb vvi pn31.
(22) chapter (DIV2)
485
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2107
It hath been an old practice of sinners to flatter themselves in the fulfilling their lusts;
It hath been an old practice of Sinners to flatter themselves in the fulfilling their Lustiest;
pn31 vhz vbn dt j n1 pp-f n2 pc-acp vvi px32 p-acp dt j-vvg po32 n2;
(22) chapter (DIV2)
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2108
I shall have peace, though I walk in the imagination of mine own heart. I shall have peace, though I walk in the imagination of mine own heart.
pns11 vmb vhi n1, cs pns11 vvb p-acp dt n1 pp-f po11 d n1.
(22) chapter (DIV2)
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2109
He flattereth himself in his own eyes, till his iniquity be found to be hateful, Psal. 36.2. He Flattereth himself in his own eyes, till his iniquity be found to be hateful, Psalm 36.2.
pns31 vvz px31 p-acp po31 d n2, c-acp po31 n1 vbi vvn pc-acp vbi j, np1 crd.
(22) chapter (DIV2)
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2110
Our blessed Saviour saith, that in the days before the flood, they were eating and drinking, &c. and knew not till the flood came, and took them all away. And knew not!
Our blessed Saviour Says, that in the days before the flood, they were eating and drinking, etc. and knew not till the flood Come, and took them all away. And knew not!
po12 j-vvn n1 vvz, cst p-acp dt n2 p-acp dt n1, pns32 vbdr vvg cc vvg, av cc vvd xx p-acp dt n1 vvd, cc vvd pno32 d av. np1 vvd xx!
(22) chapter (DIV2)
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2111
Did not Noah forewarn them many years? Yes, but they did not regard or believe him, till they saw it:
Did not Noah forewarn them many Years? Yes, but they did not regard or believe him, till they saw it:
vdd xx np1 vvb pno32 d n2? uh, cc-acp pns32 vdd xx vvi cc vvi pno31, c-acp pns32 vvd pn31:
(22) chapter (DIV2)
486
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2112
Whoredome, and wine, and new wine, took away their hearts, and reason, and senses. Thus men compass themselves about with lies, and with the sparks of their own fire; Whoredom, and wine, and new wine, took away their hearts, and reason, and Senses. Thus men compass themselves about with lies, and with the sparks of their own fire;
n1, cc n1, cc j n1, vvd av po32 n2, cc n1, cc n2. av n2 vvi px32 p-acp p-acp n2, cc p-acp dt n2 pp-f po32 d n1;
(22) chapter (DIV2)
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with their own fond reasonings and vain hopes.
with their own found reasonings and vain hope's.
p-acp po32 d j n2-vvg cc j n2.
(22) chapter (DIV2)
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2114
But what saith God to them? This ye shall have at my hands, ye shall lie down in sorrow.
But what Says God to them? This you shall have At my hands, you shall lie down in sorrow.
p-acp r-crq vvz np1 p-acp pno32? d pn22 vmb vhi p-acp po11 n2, pn22 vmb vvi a-acp p-acp n1.
(22) chapter (DIV2)
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2115
St. Paul reckons this amongst the sins of the last times or days; Men shall be lovers of pleasures more than lovers of God.
Saint Paul reckons this among the Sins of the last times or days; Men shall be lovers of pleasures more than lovers of God.
n1 np1 vvz d p-acp dt n2 pp-f dt ord n2 cc n2; n2 vmb vbi n2 pp-f n2 av-dc cs n2 pp-f np1.
(22) chapter (DIV2)
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2116
They let their own lusts take place of God in their hearts.
They let their own Lustiest take place of God in their hearts.
pns32 vvb po32 d n2 vvb n1 pp-f np1 p-acp po32 n2.
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What is it to be lovers of pleasures more than lovers of God, but to follow a man's own lusts, rather than the will of God? When a man's pleasures take him off,
What is it to be lovers of pleasures more than lovers of God, but to follow a Man's own Lustiest, rather than the will of God? When a Man's pleasures take him off,
q-crq vbz pn31 pc-acp vbi n2 pp-f n2 av-dc cs n2 pp-f np1, cc-acp pc-acp vvi dt ng1 d n2, av-c cs dt n1 pp-f np1? c-crq dt ng1 n2 vvb pno31 a-acp,
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or put him by any duty that God commands him, why now he loves his pleasure more than God:
or put him by any duty that God commands him, why now he loves his pleasure more than God:
cc vvd pno31 p-acp d n1 cst np1 vvz pno31, uh-crq av pns31 vvz po31 n1 av-dc cs np1:
(22) chapter (DIV2)
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It's a plain conviction in the case. For as Faith works by love, Gal. 5.6. so love worketh by obedience.
It's a plain conviction in the case. For as Faith works by love, Gal. 5.6. so love works by Obedience.
pn31|vbz dt j n1 p-acp dt n1. c-acp c-acp n1 vvz p-acp n1, np1 crd. av n1 vvz p-acp n1.
(22) chapter (DIV2)
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If ye love me keep my Commandments. If you love me keep my commandments.
cs pn22 vvb pno11 vvi po11 n2.
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So that when men will break through a Command of God to take their own pleasure,
So that when men will break through a Command of God to take their own pleasure,
av cst c-crq n2 vmb vvi p-acp dt n1 pp-f np1 pc-acp vvi po32 d n1,
(22) chapter (DIV2)
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now they are lovers of pleasures more than lovers of God.
now they Are lovers of pleasures more than lovers of God.
av pns32 vbr n2 pp-f n2 av-dc cs n2 pp-f np1.
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But, O ye simple ones, how long will ye love simplicity? O turn ye at this days reproof;
But, Oh you simple ones, how long will you love simplicity? Oh turn you At this days reproof;
p-acp, uh pn22 j pi2, c-crq av-j vmb pn22 vvi n1? uh vvb pn22 p-acp d n2 n1;
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It's infinitely better to grieve and afflict your souls for sin, than to take pleasure in it.
It's infinitely better to grieve and afflict your Souls for since, than to take pleasure in it.
pn31|vbz av-j jc pc-acp vvi cc vvi po22 n2 p-acp n1, cs pc-acp vvi n1 p-acp pn31.
(22) chapter (DIV2)
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O sorrow for sin at present, that ye may not sorrow by it for ever; unless you do the former, you must do the latter;
O sorrow for since At present, that you may not sorrow by it for ever; unless you do the former, you must do the latter;
sy n1 p-acp n1 p-acp j, cst pn22 vmb xx n1 p-acp pn31 p-acp av; cs pn22 vdb dt j, pn22 vmb vdi dt d;
(22) chapter (DIV2)
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unless you do sorrow, you shall sorrow, as he said, Periissem, nisi pertissem, I had been undone,
unless you do sorrow, you shall sorrow, as he said, Periissem, nisi pertissem, I had been undone,
cs pn22 vdb n1, pn22 vmb n1, c-acp pns31 vvd, fw-la, fw-la fw-la, pns11 vhd vbn vvn,
(22) chapter (DIV2)
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if I had not been undone.
if I had not been undone.
cs pns11 vhd xx vbn vvn.
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Seek then to sorrow for sin with sorrow that is to conversion, that ye may escape sorrow for sin that will be to your confusion.
Seek then to sorrow for since with sorrow that is to conversion, that you may escape sorrow for since that will be to your confusion.
vvb av p-acp n1 p-acp n1 p-acp n1 cst vbz p-acp n1, cst pn22 vmb vvi n1 p-acp n1 cst vmb vbi p-acp po22 n1.
(22) chapter (DIV2)
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Let me put this Question to every such person that takes pleasure in their lusts that count it pleasure to riot in the day time;
Let me put this Question to every such person that Takes pleasure in their Lustiest that count it pleasure to riot in the day time;
vvb pno11 vvi d n1 p-acp d d n1 cst vvz n1 p-acp po32 n2 cst vvb pn31 n1 p-acp n1 p-acp dt n1 n1;
(22) chapter (DIV2)
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sporting themselves with their own deceivings; making provision for the flesh. Let me ask these that question which was asked those Oppressors in Isa. 10.3. What will ye do in the day of Visitation? Do ye think to escape the Judgment of God? Rom. 2.3. You must feel the bitter of sin, as well as the sweet: sporting themselves with their own deceivings; making provision for the Flesh. Let me ask these that question which was asked those Oppressors's in Isaiah 10.3. What will you do in the day of Visitation? Do you think to escape the Judgement of God? Rom. 2.3. You must feel the bitter of since, as well as the sweet:
vvg px32 p-acp po32 d n2; vvg n1 p-acp dt n1. vvb pno11 vvi d cst n1 r-crq vbds vvn d ng2 n1 np1 crd. q-crq vmb pn22 vdi p-acp dt n1 pp-f n1? vdb pn22 vvi pc-acp vvi dt n1 pp-f np1? np1 crd. pn22 vmb vvi dt j pp-f n1, c-acp av c-acp dt j:
(22) chapter (DIV2)
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If I have done so and so, saith Job; What shall I do when God riseth up? and when he visiteth, what shall I answer him? And if Job cannot,
If I have done so and so, Says Job; What shall I do when God Riseth up? and when he Visiteth, what shall I answer him? And if Job cannot,
cs pns11 vhb vdn av cc av, vvz n1; q-crq vmb pns11 vdi c-crq np1 vvz a-acp? cc c-crq pns31 vvz, q-crq vmb pns11 vvi pno31? cc cs n1 vmbx,
(22) chapter (DIV2)
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how canst thou? Thou wilt have nothing within or without to speak a good word for thee.
how Canst thou? Thou wilt have nothing within or without to speak a good word for thee.
q-crq vm2 pns21? pns21 vm2 vhi pix p-acp cc a-acp pc-acp vvi dt j n1 p-acp pno21.
(22) chapter (DIV2)
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Thy affections will lothe the things that thou did so lust after, as Amnon did. And thy memory will be wormwood and gall to thee, as theirs was, Lam. 3.19.
Thy affections will loath the things that thou did so lust After, as Amnon did. And thy memory will be wormwood and Gall to thee, as theirs was, Lam. 3.19.
po21 n2 vmb j dt n2 cst pns21 vdd av n1 a-acp, p-acp np1 vdd. cc po21 n1 vmb vbi n1 cc n1 p-acp pno21, c-acp png32 vbds, np1 crd.
(22) chapter (DIV2)
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And thy Conscience will vex and trouble thee;
And thy Conscience will vex and trouble thee;
cc po21 n1 vmb vvi cc vvi pno21;
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it will be the Executioner of God's displeasure upon thee for thy pleasure taken, and sinful ways.
it will be the Executioner of God's displeasure upon thee for thy pleasure taken, and sinful ways.
pn31 vmb vbi dt n1 pp-f npg1 n1 p-acp pno21 p-acp po21 n1 vvn, cc j n2.
(22) chapter (DIV2)
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And that Word of God which thou despisedst and rejectedst, will judge thee. And that Word of God which thou despisedst and rejectedst, will judge thee.
cc d n1 pp-f np1 r-crq pns21 vvd2 cc vvd2, vmb vvi pno21.
(22) chapter (DIV2)
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And thy Companions in evil, that were wont to encourage and drill thee on to evil, they'l say to thee,
And thy Sodales in evil, that were wont to encourage and drill thee on to evil, They'll say to thee,
cc po21 n2 p-acp j-jn, cst vbdr j pc-acp vvi cc vvi pno21 a-acp p-acp j-jn, pns32|vmb vvi p-acp pno21,
(22) chapter (DIV2)
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as the High Priest did to Judas in his agony of Conscience, I have betraied innocet blood; Caveat emptor;
as the High Priest did to Judas in his agony of Conscience, I have betrayed innocet blood; Caveat emptor;
c-acp dt j n1 vdd p-acp np1 p-acp po31 n1 pp-f n1, pns11 vhb vvn fw-la n1; n1 n1;
(22) chapter (DIV2)
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what's that to us? See thou to that. what's that to us? See thou to that.
q-crq|vbz d p-acp pno12? n1 pns21 p-acp d.
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Yea, every thing that thou expectest relief from in the day of thy sorrow, and bitterness of thy soul, all will say to thee,
Yea, every thing that thou expectest relief from in the day of thy sorrow, and bitterness of thy soul, all will say to thee,
uh, d n1 cst pns21 vv2 n1 p-acp p-acp dt n1 pp-f po21 n1, cc n1 pp-f po21 n1, d vmb vvi p-acp pno21,
(22) chapter (DIV2)
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as the King of Israel did to that Widow which cried out, Help, O King: If the Lord do not help thee, whence should I help thee?
as the King of Israel did to that Widow which cried out, Help, Oh King: If the Lord do not help thee, whence should I help thee?
c-acp dt n1 pp-f np1 vdd p-acp d n1 r-crq vvd av, n1, uh n1: cs dt n1 vdb xx vvi pno21, q-crq vmd pns11 vvi pno21?
(22) chapter (DIV2)
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And again, to take every man off from taking pleasure in sin, in sin that offers the most, let a man consider this, That there is more real evil in sin that appears most pleasing,
And again, to take every man off from taking pleasure in since, in since that offers the most, let a man Consider this, That there is more real evil in since that appears most pleasing,
cc av, pc-acp vvi d n1 a-acp p-acp vvg n1 p-acp n1, p-acp n1 cst vvz dt ds, vvb dt n1 vvb d, cst pc-acp vbz av-dc j n-jn p-acp n1 cst vvz av-ds j-vvg,
(22) chapter (DIV2)
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than there is in all the sorrows and miseries of the world:
than there is in all the sorrows and misery's of the world:
cs pc-acp vbz p-acp d dt n2 cc n2 pp-f dt n1:
(22) chapter (DIV2)
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therefore Moses chose rather to suffer afflictions, even the greatest tribulations with the people of God,
Therefore Moses chosen rather to suffer afflictions, even the greatest tribulations with the people of God,
av np1 vvd av-c pc-acp vvi n2, av dt js n2 p-acp dt n1 pp-f np1,
(22) chapter (DIV2)
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than to enjoy the pleasures of sin; than to enjoy the pleasures of since;
cs pc-acp vvi dt n2 pp-f n1;
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And other Saints have chosen the greatest torments imaginable, rather than sin, or a sinful escape from them, verse 35, 36, 37.
And other Saints have chosen the greatest torments imaginable, rather than since, or a sinful escape from them, verse 35, 36, 37.
cc j-jn n2 vhb vvn dt js n2 j, av-c cs n1, cc dt j n1 p-acp pno32, n1 crd, crd, crd
(22) chapter (DIV2)
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And our Lord Jesus Christ, who was willing to be a man of sorrows, and acquainted with grief, Isa. 53.1.
And our Lord jesus christ, who was willing to be a man of sorrows, and acquainted with grief, Isaiah 53.1.
cc po12 n1 np1 np1, r-crq vbds j pc-acp vbi dt n1 pp-f n2, cc vvn p-acp n1, np1 crd.
(22) chapter (DIV2)
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yea, to be made a curse, and to suffer the wrath of God, which was hell to his soul, so long as it lasted,
yea, to be made a curse, and to suffer the wrath of God, which was hell to his soul, so long as it lasted,
uh, pc-acp vbi vvn dt n1, cc pc-acp vvi dt n1 pp-f np1, r-crq vbds n1 p-acp po31 n1, av av-j c-acp pn31 vvd,
(22) chapter (DIV2)
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and all to save his people from their sins:
and all to save his people from their Sins:
cc d pc-acp vvi po31 n1 p-acp po32 n2:
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yet would he not have done the least sin himself, to have kept them from hell;
yet would he not have done the least since himself, to have kept them from hell;
av vmd pns31 xx vhi vdn dt ds n1 px31, pc-acp vhi vvn pno32 p-acp n1;
(22) chapter (DIV2)
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Who did no sin, 2 Pet. 2.22. and knew no sin (i. e.) by experience in himself:Who did no since, 2 Pet. 2.22. and knew no since (i. e.) by experience in himself:
r-crq vdd dx n1, crd np1 crd. cc vvd dx n1 (uh. sy.) p-acp n1 p-acp px31:
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The former text explains the latter. He was willing to bear all their sins upon him, 1 Pet. 2.24. but would not have the least of sin in him.
The former text explains the latter. He was willing to bear all their Sins upon him, 1 Pet. 2.24. but would not have the least of since in him.
dt j n1 vvz dt d. pns31 vbds j pc-acp vvi d po32 n2 p-acp pno31, crd np1 crd. cc-acp vmd xx vhi dt ds pp-f n1 p-acp pno31.
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The Prince of this world cometh, and hath nothing in me. The Prince of this world comes, and hath nothing in me.
dt n1 pp-f d n1 vvz, cc vhz pix p-acp pno11.
(22) chapter (DIV2)
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And so holy Paul groaned more under the weight of sin, than of all his sufferings; when in 2 Cor. 11.23. — he had numbred them to a great sum;
And so holy Paul groaned more under the weight of since, than of all his sufferings; when in 2 Cor. 11.23. — he had numbered them to a great sum;
cc av j np1 vvd av-dc p-acp dt n1 pp-f n1, cs pp-f d po31 n2; c-crq p-acp crd np1 crd. — pns31 vhd vvn pno32 p-acp dt j n1;
(22) chapter (DIV2)
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In stripes above measure; in prisons more frequent; In stripes above measure; in prisons more frequent;
p-acp n2 p-acp n1; p-acp n2 av-dc j;
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in death oft — yet he could glory in these, verse 30. and take pleasure in them, in death oft — yet he could glory in these, verse 30. and take pleasure in them,
p-acp n1 av — av pns31 vmd vvi p-acp d, n1 crd cc vvi n1 p-acp pno32,
(22) chapter (DIV2)
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as brave Souldiers do in their scars, as badges of honour. But when he speaks of sin that dwelleth in him, he groans grievously;
as brave Soldiers do in their scars, as badges of honour. But when he speaks of since that dwells in him, he groans grievously;
c-acp j n2 vdb p-acp po32 n2, c-acp n2 pp-f n1. p-acp c-crq pns31 vvz pp-f n1 cst vvz p-acp pno31, pns31 vvz av-j;
(22) chapter (DIV2)
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O wretched man that I am — O wretched man that I am —
sy j n1 cst pns11 vbm —
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A Saint is not well pleased with any sin, nor does he at any time rejoice in sin,
A Saint is not well pleased with any since, nor does he At any time rejoice in since,
dt n1 vbz xx av vvn p-acp d n1, ccx vdz pns31 p-acp d n1 vvb p-acp n1,
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as he usually doth in his sufferings for well-doing;
as he usually does in his sufferings for welldoing;
c-acp pns31 av-j vdz p-acp po31 n2 p-acp n1;
(22) chapter (DIV2)
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as Moses chose rather to suffer affliction, than to enjoy the pleasure of sin, Heb. 11.25. Sin of it self is misery;
as Moses chosen rather to suffer affliction, than to enjoy the pleasure of since, Hebrew 11.25. since of it self is misery;
c-acp np1 vvd av-c pc-acp vvi n1, cs pc-acp vvi dt n1 pp-f n1, np1 crd. n1 pp-f pn31 n1 vbz n1;
(22) chapter (DIV2)
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as God in himself is blessedness. There is bitterness in sin, as well as for sin.
as God in himself is blessedness. There is bitterness in since, as well as for since.
c-acp np1 p-acp px31 vbz n1. pc-acp vbz n1 p-acp n1, c-acp av c-acp p-acp n1.
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It is bitterness to the people of God, abstracted from its punishment; Mine iniquities are a burthen too heavy to bear.
It is bitterness to the people of God, abstracted from its punishment; Mine iniquities Are a burden too heavy to bear.
pn31 vbz n1 p-acp dt n1 pp-f np1, vvn p-acp po31 n1; po11 n2 vbr dt n1 av j pc-acp vvi.
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And sin is bitter to God himself: That in Lam. 2.18. I have rebelled against his Commandment, may be read, I have made bitter his mouth.
And since is bitter to God himself: That in Lam. 2.18. I have rebelled against his Commandment, may be read, I have made bitter his Mouth.
cc n1 vbz j p-acp np1 px31: cst p-acp np1 crd. pns11 vhb vvd p-acp po31 n1, vmb vbi vvn, pns11 vhb vvn j po31 n1.
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So in Deuteronomy, Their grapes are grapes of gall, their clusters are bitter: Their Vine was their sinful nature;
So in Deuteronomy, Their grapes Are grapes of Gall, their clusters Are bitter: Their Vine was their sinful nature;
av p-acp np1, po32 n2 vbr n2 pp-f n1, po32 n2 vbr j: po32 n1 vbds po32 j n1;
(22) chapter (DIV2)
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and their grapes their sinful works;
and their grapes their sinful works;
cc po32 n2 po32 j n2;
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and these were bitter to God, to speak, as himself doth, after the manner of men.
and these were bitter to God, to speak, as himself does, After the manner of men.
cc d vbdr j p-acp np1, pc-acp vvi, c-acp px31 vdz, p-acp dt n1 pp-f n2.
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There is more evil in sin, than in the punishment of it.
There is more evil in since, than in the punishment of it.
pc-acp vbz av-dc j-jn p-acp n1, cs p-acp dt n1 pp-f pn31.
(22) chapter (DIV2)
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Indeed sin it self is the greatest punishment that God inflicteth on sinners in this World:
Indeed sin it self is the greatest punishment that God inflicteth on Sinners in this World:
np1 vvb pn31 n1 vbz dt js n1 cst np1 vvz p-acp n2 p-acp d n1:
(22) chapter (DIV2)
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Because those Heathens sinned so greatly, therefore, as a punishment, God gave them up to vile affections, and to a reprobate mind.
Because those heathens sinned so greatly, Therefore, as a punishment, God gave them up to vile affections, and to a Reprobate mind.
c-acp d n2-jn vvd av av-j, av, c-acp dt n1, np1 vvd pno32 a-acp p-acp j n2, cc p-acp dt j-jn n1.
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Their latter sins were the punishment of their former, without any unrighteousness in God:
Their latter Sins were the punishment of their former, without any unrighteousness in God:
po32 d n2 vbdr dt n1 pp-f po32 j, p-acp d n1 p-acp np1:
(22) chapter (DIV2)
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And therefore when the Apostle had spoken of Gods punishment God inflicted on them for their sins, viz. his giving them over to sin, he saith of it, NONLATINALPHABET, it was that which was meet;
And Therefore when the Apostle had spoken of God's punishment God inflicted on them for their Sins, viz. his giving them over to since, he Says of it,, it was that which was meet;
cc av c-crq dt n1 vhd vvn pp-f npg1 n1 np1 vvn p-acp pno32 p-acp po32 n2, n1 po31 vvg pno32 a-acp p-acp n1, pns31 vvz pp-f pn31,, pn31 vbds d r-crq vbds j;
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receiving in themselves that recompence of their errour which was meet, in the 27th. verse. O how great is the evil of sin, when God makes sin the highest punishment of sin out of hell? Because they received not the love of the truth; receiving in themselves that recompense of their error which was meet, in the 27th. verse. Oh how great is the evil of since, when God makes since the highest punishment of since out of hell? Because they received not the love of the truth;
vvg p-acp px32 cst n1 pp-f po32 n1 r-crq vbds j, p-acp dt ord. n1. uh q-crq j vbz dt n-jn pp-f n1, c-crq np1 vvz n1 dt js n1 pp-f n1 av pp-f n1? c-acp pns32 vvd xx dt n1 pp-f dt n1;
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for this cause God shall send them strong delusions, that they should believe a lie. for this cause God shall send them strong delusions, that they should believe a lie.
p-acp d n1 np1 vmb vvi pno32 j n2, cst pns32 vmd vvi dt n1.
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Quest. But how can men take pleasure in sin, if sin be the greatest punishment of sin in this life?Quest. But how can men take pleasure in since, if since be the greatest punishment of since in this life?
n1. cc-acp q-crq vmb n2 vvi n1 p-acp n1, cs n1 vbb dt js n1 pp-f n1 p-acp d n1?
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Answ. Because whilst they are under the power of sin, it is no burthen to them, but pleasure:Answer Because while they Are under the power of since, it is no burden to them, but pleasure:
np1 c-acp cs pns32 vbr p-acp dt n1 pp-f n1, pn31 vbz dx n1 p-acp pno32, cc-acp n1:
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As a man that swims or dives under the water, feels it not a burthen, but pleasure to him;
As a man that swims or dives under the water, feels it not a burden, but pleasure to him;
c-acp dt n1 cst vvz cc vvz p-acp dt n1, vvz pn31 xx dt n1, cc-acp n1 p-acp pno31;
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whereas if he went out of the water, the tenth part of that water on his shoulders would make him groan, and sink him down.
whereas if he went out of the water, the tenth part of that water on his shoulders would make him groan, and sink him down.
cs cs pns31 vvd av pp-f dt n1, dt ord n1 pp-f d n1 p-acp po31 n2 vmd vvi pno31 vvi, cc vvi pno31 a-acp.
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And so when a man is delivered from under the dominion of sin, as he is when he cometh into a state of grace, those sins which were easie and pleasant to him before grace, are now the greatest trouble and vexation.
And so when a man is Delivered from under the dominion of since, as he is when he comes into a state of grace, those Sins which were easy and pleasant to him before grace, Are now the greatest trouble and vexation.
cc av c-crq dt n1 vbz vvn p-acp p-acp dt n1 pp-f n1, c-acp pns31 vbz q-crq pns31 vvz p-acp dt n1 pp-f n1, d n2 r-crq vbdr j cc j p-acp pno31 p-acp n1, vbr av dt js n1 cc n1.
(22) chapter (DIV2)
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You see then how little reason men have to phansy pleasure in sin, or to reckon themselves happy when they may have their lusts;
You see then how little reason men have to fancy pleasure in since, or to reckon themselves happy when they may have their Lustiest;
pn22 vvb av c-crq j n1 n2 vhb p-acp n1 n1 p-acp n1, cc pc-acp vvi px32 j c-crq pns32 vmb vhi po32 n2;
(22) chapter (DIV2)
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let not therefore our eyes dazzle at the men of this world, that have their fill of the pleasures of sin,
let not Therefore our eyes dazzle At the men of this world, that have their fill of the pleasures of since,
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and have liberty and opportunity to fulfill their lusts.
and have liberty and opportunity to fulfil their Lustiest.
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It was Asaph 's infirmity, and Jeremiah 's too, to be troubled in their minds at such a sight. It was Asaph is infirmity, and Jeremiah is too, to be troubled in their minds At such a sighed.
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Alas, all their pomp is but a phantasy, as St. Paul saith of that of Agrippa and Berenice; so it is in the Greek:
Alas, all their pomp is but a phantasy, as Saint Paul Says of that of Agrippa and Berenice; so it is in the Greek:
uh, d po32 n1 vbz p-acp dt n1, c-acp n1 np1 vvz pp-f d pp-f np1 cc np1; av pn31 vbz p-acp dt jp:
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All is but a vain shew; as is a Dream when one awaketh; So, O Lord, when thou awakest thou shalt despise their image.
All is but a vain show; as is a Dream when one awakes; So, Oh Lord, when thou awakest thou shalt despise their image.
d vbz p-acp dt j n1; a-acp vbz dt n1 c-crq pi vvz; av, uh n1, c-crq pns21 vv2 pns21 vm2 vvi po32 n1.
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Dreams of honour, and pleasures, and riches, are not real, but imaginary things; men find it so when they awake out of their dreams.
Dreams of honour, and pleasures, and riches, Are not real, but imaginary things; men find it so when they awake out of their dreams.
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Thus doth God make all these mens delight and pleasure in their lusts, the lusts of the flesh, the lusts of the eye,
Thus does God make all these men's delight and pleasure in their Lustiest, the Lustiest of the Flesh, the Lustiest of the eye,
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and the pride of life to be but imaginary delights in their own sense and experience,
and the pride of life to be but imaginary delights in their own sense and experience,
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when he awakens to Judgment, and awakens their Consciences unto Judgment. We should therefore tremble at their courses, as well as their ends.
when he awakens to Judgement, and awakens their Consciences unto Judgement. We should Therefore tremble At their courses, as well as their ends.
c-crq pns31 vvz p-acp n1, cc vvz po32 n2 p-acp n1. pns12 vmd av vvi p-acp po32 n2, c-acp av c-acp po32 n2.
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So did holy Paul at their debaucheries he speaks of in Philip. 3.19.
So did holy Paul At their debaucheries he speaks of in Philip. 3.19.
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Many walk of whom I have told you often, and now tell you weeping, that they are enemies to the Cross of Christ, whose end is destruction, whose God is their belly, Many walk of whom I have told you often, and now tell you weeping, that they Are enemies to the Cross of christ, whose end is destruction, whose God is their belly,
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and whose glory is in their shame, who mind earthly things. These men seem like to Leviathan, made without fear; and whose glory is in their shame, who mind earthly things. These men seem like to Leviathan, made without Fear;
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they laugh at mens threatnings, and God's threatnings for sin, as Leviathan is said to do at the shaking of a Spear.
they laugh At men's threatenings, and God's threatenings for since, as Leviathan is said to do At the shaking of a Spear.
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These spend their days in sinful mirth, and in a moment go down to the grave, or to hell. These spend their days in sinful mirth, and in a moment go down to the grave, or to hell.
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They have pleasure and mirth no where but on earth; not in the grave, for that is darkness and silence;
They have pleasure and mirth no where but on earth; not in the grave, for that is darkness and silence;
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not in hell, there is nothing but weeping, and wailing, and gnashing of teeth; and they are sure to have none in heaven, for no unclean thing comes there.
not in hell, there is nothing but weeping, and wailing, and gnashing of teeth; and they Are sure to have none in heaven, for no unclean thing comes there.
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O that these would remember what Father Abraham said to Dives; Son, remember that thou in thy life time hadst thy good things, but now thou art tormented.
Oh that these would Remember what Father Abraham said to Dives; Son, Remember that thou in thy life time Hadst thy good things, but now thou art tormented.
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Sins that have been sweet to the affections, will be bitter at length to the Conscience:
Sins that have been sweet to the affections, will be bitter At length to the Conscience:
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As St. John 's Book was sweet in his mouth, but bitter in his belly.
As Saint John is Book was sweet in his Mouth, but bitter in his belly.
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O happy were men, if God did hedge up the way from the pleasures in sin, Oh happy were men, if God did hedge up the Way from the pleasures in since,
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as he did the way of the Tree of Life from man by a flaming Sword.
as he did the Way of the Tree of Life from man by a flaming Sword.
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CHAP. XVIII. Manifesting, That whenever men set their hearts upon the things of this world, God makes them all empty and unsatisfactory to them:
CHAP. XVIII. Manifesting, That whenever men Set their hearts upon the things of this world, God makes them all empty and unsatisfactory to them:
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The several ways God takes to bring this to pass: And what use we are to make hereof;
The several ways God Takes to bring this to pass: And what use we Are to make hereof;
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from the same fourteenth Verse, And when he had spent all, there arose a mighty Famine in that Land,from the same fourteenth Verse, And when he had spent all, there arose a mighty Famine in that Land,
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and he began to be in want.
and he began to be in want.
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I Have done with the first Doctrine from this Verse, scil. That great pain and sorrow do always follow the pleasures of sin.
I Have done with the First Doctrine from this Verse, scil. That great pain and sorrow do always follow the pleasures of since.
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I next proceed to the second, which is this;
I next proceed to the second, which is this;
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That when mens hearts go a whoring from God to the world, and the lusts of it, they meet with a famine or emptiness therein. That Scripture, Psal. 73.27. is express for it, and it's full of terrour;
That when men's hearts go a whoring from God to the world, and the Lustiest of it, they meet with a famine or emptiness therein. That Scripture, Psalm 73.27. is express for it, and it's full of terror;
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For so, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee. For so, they that Are Far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
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Where God is not, there is a Famine This far Countrey is this present evil World;
Where God is not, there is a Famine This Far Country is this present evil World;
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and God and this World are at a great distance:
and God and this World Are At a great distance:
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Know ye not, that the friendship of this world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Know you not, that the friendship of this world is enmity with God? whosoever Therefore will be a friend of the world is the enemy of God.
vvb pn22 xx, cst dt n1 pp-f d n1 vbz n1 p-acp np1? r-crq av vmb vbi dt n1 pp-f dt n1 vbz dt n1 pp-f np1.
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And in another place, If any man love the world, the love of the Father is not in him:
And in Another place, If any man love the world, the love of the Father is not in him:
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for all that is in the world, the lusts of the flesh, the lusts of the eyes,
for all that is in the world, the Lustiest of the Flesh, the Lustiest of the eyes,
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and the pride of life is not of the Father, but of the world. When earnal men court the vanities of the world, they bid defiance to God;and the pride of life is not of the Father, but of the world. When earnal men court the vanities of the world, they bid defiance to God;
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and God will be avenged on them, in making the things of the world, which they so court, to be vanity and vexation of spirit to them.
and God will be avenged on them, in making the things of the world, which they so court, to be vanity and vexation of Spirit to them.
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When mens minds go a whoring from God after the world, and the things of the world, they meet with a mighty Famine.
When men's minds go a whoring from God After the world, and the things of the world, they meet with a mighty Famine.
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But the men of this world have their Portion in this world, and God fills them with his hid treasure;
But the men of this world have their Portion in this world, and God fills them with his hid treasure;
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it may may be with silver, and gold, and other precious things digged out of the earth:
it may may be with silver, and gold, and other precious things dug out of the earth:
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And they have more than heart could wish; more than they once imagined they should ever have had.
And they have more than heart could wish; more than they once imagined they should ever have had.
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Suppose this, and yet there may be a famine in the heart and mind; In the fulness of his sufficiency he shall be in straits.
Suppose this, and yet there may be a famine in the heart and mind; In the fullness of his sufficiency he shall be in straits.
vvb d, cc av pc-acp vmb vbi dt n1 p-acp dt n1 cc n1; p-acp dt n1 pp-f po31 n1 pns31 vmb vbi p-acp n2.
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So it was with Haman, Esth. 5. when he had told his wife and friends of the glory of his riches, So it was with Haman, Esth. 5. when he had told his wife and Friends of the glory of his riches,
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and the multitude of his children, and all the things wherein the King had promoted him,
and the multitude of his children, and all the things wherein the King had promoted him,
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and how he had advanced him above the Princes — yet says he, All this availeth me nothing — So when Esau said to Jacob, I have enough Brother, it was but a flourish; his heart said little enough.
and how he had advanced him above the Princes — yet Says he, All this availeth me nothing — So when Esau said to Jacob, I have enough Brother, it was but a flourish; his heart said little enough.
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2. God disables the Creature from satisfying any man, when he sets it in his heart instead of God.
2. God disables the Creature from satisfying any man, when he sets it in his heart instead of God.
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Jonas was exceeding glad of his gourd, i. e. overmuch; and presently a worm is sent to wither it. Jonah was exceeding glad of his gourd, i. e. overmuch; and presently a worm is sent to wither it.
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When men forsake the fountain of living waters, they hew them out broken Cisterns that can hold no water. When men forsake the fountain of living waters, they hew them out broken Cisterns that can hold no water.
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There is a lie in them: They are like salt meats, that increase a man's thirst.
There is a lie in them: They Are like salt Meats, that increase a Man's thirst.
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The more of the world, the more craving is the worldly heart:
The more of the world, the more craving is the worldly heart:
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It is hydropical, still thirsting after something he hath not, or something more of what he hath.
It is hydropical, still thirsting After something he hath not, or something more of what he hath.
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Solomon is a famous instance in the case, and may be instar omnium, one for all.Solomon is a famous instance in the case, and may be instar omnium, one for all.
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It is said of him, that when he was old, his wives turned away his heart after other gods:
It is said of him, that when he was old, his wives turned away his heart After other God's:
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And now he left God, as this Son did his Father's house, he went into a far Countrey;
And now he left God, as this Son did his Father's house, he went into a Far Country;
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and setting his heart on the lusts of the world, he met with a mighty famine amongst all things under the Sun,
and setting his heart on the Lustiest of the world, he met with a mighty famine among all things under the Sun,
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or over all the face of the earth:
or over all the face of the earth:
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He was King in Jerusalem, and he gave his heart to seek and search out by wisdom (i. e.
He was King in Jerusalem, and he gave his heart to seek and search out by Wisdom (i. e.
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carnal or earthly wisdom) concerning all things that are done under the heavens; i. e. to find out happiness;
carnal or earthly Wisdom) Concerning all things that Are done under the heavens; i. e. to find out happiness;
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but he found this to be fore travel: He tried all Creatures for satisfaction, but found it not;
but he found this to be before travel: He tried all Creatures for satisfaction, but found it not;
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every Creature said, It is not in me. In all his fulness his heart was empty;
every Creature said, It is not in me. In all his fullness his heart was empty;
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he met a mighty famine over all the world. None in all the world like him for parts and knowledge;
he met a mighty famine over all the world. None in all the world like him for parts and knowledge;
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he was the wonder of the world for these:
he was the wonder of the world for these:
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They came from all parts of the earth, even from all Kings of the earth, to hear of his wisdom.
They Come from all parts of the earth, even from all Kings of the earth, to hear of his Wisdom.
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Aristotle, who by many is called Natures Secretary, was but a Novice to Solomon. Aristotle, who by many is called Nature's Secretary, was but a Novice to Solomon.
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And beside his high and extraordinary parts, his riches were so vast, as that silver was plentiful as stones in Jerusalem.
And beside his high and extraordinary parts, his riches were so vast, as that silver was plentiful as stones in Jerusalem.
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And he had sumptuous buildings, Eccles. 2. and he kept a sumptuous Court, 1 Kings 4. His Dominions were large and extensive; and his Kingdom exceeding great:
And he had sumptuous buildings, Eccles. 2. and he kept a sumptuous Court, 1 Kings 4. His Dominions were large and extensive; and his Kingdom exceeding great:
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And he gave his heart to mirth and pleasure; and whatsoever his eyes desired, he kept not from them;
And he gave his heart to mirth and pleasure; and whatsoever his eyes desired, he kept not from them;
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I withheld not my heart from any joy, v. 10. And yet this was the summa totalis, the sum of all, v. 11. Behold, all is vanity and vexation of spirit. I withheld not my heart from any joy, v. 10. And yet this was the summa totalis, the sum of all, v. 11. Behold, all is vanity and vexation of Spirit.
pns11 vvd xx po11 n1 p-acp d n1, n1 crd cc av d vbds dt fw-la fw-la, dt n1 pp-f d, n1 crd vvb, d vbz n1 cc n1 pp-f n1.
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Wherever Solomon looked for satisfaction and happiness out of God, he was failed in his expectation.
Wherever Solomon looked for satisfaction and happiness out of God, he was failed in his expectation.
c-crq np1 vvd p-acp n1 cc n1 av pp-f np1, pns31 vbds vvn p-acp po31 n1.
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As when Eve brought forth Cain, she thought she had born the promised Seed, Gen. 3. but she found herself utterly mistaken;
As when Eve brought forth Cain, she Thought she had born the promised Seed, Gen. 3. but she found herself utterly mistaken;
p-acp c-crq n1 vvd av np1, pns31 vvd pns31 vhd vvn dt j-vvn n1, np1 crd p-acp pns31 vvd px31 av-j vvn;
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and therefore names her next Son Abel, •e. vanity. But Solomon doubles it, after his enquiry for content in all things under the Sun;
and Therefore names her next Son Abel, •e. vanity. But Solomon doubles it, After his enquiry for content in all things under the Sun;
cc av vvz po31 ord n1 np1, n1. n1. p-acp np1 vvz pn31, c-acp po31 n1 p-acp j p-acp d n2 p-acp dt n1;
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Vanity of vanities, saith the Preacher, Vanity of vanities, all is vanity. Vanity of vanities, Says the Preacher, Vanity of vanities, all is vanity.
n1 pp-f n2, vvz dt n1, n1 pp-f n2, d vbz n1.
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And herein God was merciful to Solomon, in that he would let him find no rest to his Soul out of God;
And herein God was merciful to Solomon, in that he would let him find no rest to his Soul out of God;
cc av np1 vbds j p-acp np1, p-acp cst pns31 vmd vvi pno31 vvi dx n1 p-acp po31 n1 av pp-f np1;
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as God said to Israel when their hearts went a whoring from him;
as God said to Israel when their hearts went a whoring from him;
c-acp np1 vvd p-acp np1 c-crq po32 n2 vvd dt vvg p-acp pno31;
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Thou shalt find no ease, neither shall the sole of thy foot find rest amongst those Nations where the Lord shall scatter thee. Thou shalt find no ease, neither shall the sole of thy foot find rest among those nations where the Lord shall scatter thee.
pns21 vm2 vvi dx n1, dx vmb dt j pp-f po21 n1 vvi n1 p-acp d n2 c-crq dt n1 vmb vvi pno21.
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If a wounded man find a weed in the field that will give him ease, he'l not go to the Chirurgion:
If a wounded man find a weed in the field that will give him ease, He'll not go to the Chirurgeon:
cs dt j-vvn n1 vvi dt n1 p-acp dt n1 cst vmb vvi pno31 vvi, pns31|vmb xx vvi p-acp dt n1:
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And so if a natural man's heart can find satisfaction in any thing of this world, he will not go to God.
And so if a natural Man's heart can find satisfaction in any thing of this world, he will not go to God.
cc av cs dt j ng1 n1 vmb vvi n1 p-acp d n1 pp-f d n1, pns31 vmb xx vvi p-acp np1.
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Whilst the Prodigal could make any shift, he had no thoughts on his Fathers house.
While the Prodigal could make any shift, he had no thoughts on his Father's house.
cs dt n-jn vmd vvi d n1, pns31 vhd dx n2 p-acp po31 ng1 n1.
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1. Now the Lord disables the whole Creation from giving satisfaction to men, sometimes by removing them from their place.
1. Now the Lord disables the Whole Creation from giving satisfaction to men, sometime by removing them from their place.
crd av dt n1 vvz dt j-jn n1 p-acp vvg n1 p-acp n2, av p-acp vvg pno32 p-acp po32 n1.
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As he made the Sun go back ten degrees by the shadow on Ahaz his Dial: As he made the Sun go back ten Degrees by the shadow on Ahaz his Dial:
c-acp pns31 vvd dt n1 vvb av crd n2 p-acp dt n1 p-acp np1 po31 n1:
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So does he by mens Creature enjoyments on which their hearts are set; Lovers and friends hast thou put far from me, and mine acquaintance into darkness.
So does he by men's Creature enjoyments on which their hearts Are Set; Lovers and Friends hast thou put Far from me, and mine acquaintance into darkness.
av vdz pns31 p-acp ng2 n1 n2 p-acp r-crq po32 n2 vbr vvn; n2 cc n2 vh2 pns21 vvn av-j p-acp pno11, cc po11 n1 p-acp n1.
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God often cuts down the Tree, under whose shade a man reckons upon it to find refreshing.
God often cuts down the Tree, under whose shade a man reckons upon it to find refreshing.
np1 av vvz a-acp dt n1, p-acp rg-crq n1 dt n1 vvz p-acp pn31 pc-acp vvi vvg.
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This was Job 's case, Job 19. from the thirteenth Verse to the twentieth;
This was Job is case, Job 19. from the thirteenth Verse to the twentieth;
d vbds np1 vbz n1, n1 crd p-acp dt ord n1 p-acp dt ord;
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He hath put my brethren far from me, and mine acquaintance are verily estranged from me. He hath put my brothers Far from me, and mine acquaintance Are verily estranged from me.
pns31 vhz vvn po11 n2 av-j p-acp pno11, cc po11 n1 vbr av-j vvn p-acp pno11.
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— My breath is strange to my wife. — My breath is strange to my wife.
— po11 n1 vbz j p-acp po11 n1.
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— And it was David 's case at Ziklag; his followers, who had stood by him in that distress, talked of stoning him.
— And it was David is case At Ziklag; his followers, who had stood by him in that distress, talked of stoning him.
— cc pn31 vbds np1 vbz n1 p-acp np1; po31 n2, r-crq vhd vvn p-acp pno31 p-acp d n1, vvn pp-f j-vvg pno31.
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2. Sometimes, though the Lord lets a man's Creature comforts remain with him, yet he locks up their vertue;
2. Sometime, though the Lord lets a Man's Creature comforts remain with him, yet he locks up their virtue;
crd av, cs dt n1 vvz dt ng1 n1 n2 vvb p-acp pno31, av pns31 vvz a-acp po32 n1;
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so that though he have their presence, yet he hath not their influence;
so that though he have their presence, yet he hath not their influence;
av cst cs pns31 vhb po32 n1, av pns31 vhz xx po32 n1;
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as he shut the heavens in Elias his time, that it rained not for the space of three years and six months.
as he shut the heavens in Elias his time, that it reigned not for the Molle of three Years and six months.
c-acp pns31 vvd dt n2 p-acp np1 po31 n1, cst pn31 vvd xx p-acp dt n1 pp-f crd n2 cc crd n2.
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As the Lord doth sometimes shut up the nocent and destructive power of the Creature from his servants;
As the Lord does sometime shut up the nocent and destructive power of the Creature from his Servants;
p-acp dt n1 vdz av vvi a-acp dt fw-la cc j n1 pp-f dt n1 p-acp po31 n2;
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as he did that of the fire from the three young men, and of the Lions from Daniel, and of the Viper from Paul: So he often shuts up the cheering and gladding power of the Creatures from men that have them in abundance.
as he did that of the fire from the three young men, and of the Lions from daniel, and of the Viper from Paul: So he often shuts up the cheering and gladding power of the Creatures from men that have them in abundance.
c-acp pns31 vdd d pp-f dt n1 p-acp dt crd j n2, cc pp-f dt n2 p-acp np1, cc pp-f dt n1 p-acp np1: av pns31 av vvz a-acp dt vvg cc vvg n1 pp-f dt n2 p-acp n2 cst vhb pno32 p-acp n1.
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Manna may seem but light and loathsome meat to Israel. Manna may seem but Light and loathsome meat to Israel.
n1 vmb vvi p-acp n1 cc j n1 p-acp np1.
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3. God doth often disable the faculties in men for taking any comfort in whatsoever they possess.
3. God does often disable the faculties in men for taking any Comfort in whatsoever they possess.
crd np1 vdz av vvi dt n2 p-acp n2 p-acp vvg d n1 p-acp r-crq pns32 vvb.
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Man's faculties are frequently vitiated, like the mouth and palate in a Fever, that cannot relish the best drink.
Man's faculties Are frequently vitiated, like the Mouth and palate in a Fever, that cannot relish the best drink.
ng1 n2 vbr av-j vvd, av-j dt n1 cc n1 p-acp dt n1, cst vmbx vvi dt js n1.
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The light of the Sun hurts a weak eye.
The Light of the Sun hurts a weak eye.
dt n1 pp-f dt n1 vvz dt j n1.
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Hagar saw not the Well of water when her Son was ready to die for thirst, till God opened her eyes. And the Preacher speaks his own experience in this case; Hagar saw not the Well of water when her Son was ready to die for thirst, till God opened her eyes. And the Preacher speaks his own experience in this case;
np1 vvd xx dt n1 pp-f n1 c-crq po31 n1 vbds j pc-acp vvi p-acp n1, c-acp np1 vvd po31 n2. cc dt n1 vvz po31 d n1 p-acp d n1;
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There is an evil which I have seen under the Sun, and it is common among men: There is an evil which I have seen under the Sun, and it is Common among men:
pc-acp vbz dt n-jn r-crq pns11 vhb vvn p-acp dt n1, cc pn31 vbz j p-acp n2:
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A man to whom God hath given riches and honour, so that he wanteth nothing for his soul of all he desireth,
A man to whom God hath given riches and honour, so that he Wants nothing for his soul of all he Desires,
dt n1 p-acp ro-crq np1 vhz vvn n2 cc n1, av cst pns31 vvz pix p-acp po31 n1 pp-f d pns31 vvz,
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yet God giveth him not power to eat thereof. yet God gives him not power to eat thereof.
av np1 vvz pno31 xx n1 pc-acp vvi av.
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What's the most pleasant Instrument, where there is not Art to use it? No man hath the Key of the Creatures influence, that opens and shuts at pleasure, but God, himself. Application.
What's the most pleasant Instrument, where there is not Art to use it? No man hath the Key of the Creatures influence, that Opens and shuts At pleasure, but God, himself. Application.
q-crq|vbz dt av-ds j n1, c-crq pc-acp vbz xx n1 pc-acp vvi pn31? dx n1 vhz dt n1 pp-f dt n2 n1, cst vvz cc vvz p-acp n1, cc-acp np1, px31. n1.
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1. This Doctrine serves for Caution to all: Take heed you leave not your Father's house, to go into this far Countrey:
1. This Doctrine serves for Caution to all: Take heed you leave not your Father's house, to go into this Far Country:
crd d n1 vvz p-acp n1 p-acp d: vvb n1 pn22 vvb xx po22 ng1 n1, pc-acp vvi p-acp d j n1:
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if you do, you are sure to meet with a mighty famine; you'l find you feed on Ashes.
if you do, you Are sure to meet with a mighty famine; You'll find you feed on Ashes.
cs pn22 vdb, pn22 vbr j pc-acp vvi p-acp dt j n1; pn22|vmb vvi pn22 vvb p-acp n2.
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God will let a man find no content in any thing, that finds it not in him, or seeks it not there.
God will let a man find no content in any thing, that finds it not in him, or seeks it not there.
np1 vmb vvi dt n1 vvi dx n1 p-acp d n1, cst vvz pn31 xx p-acp pno31, cc vvz pn31 xx a-acp.
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God hath made the whole Creation too narrow for the soul of man, much more for the hearts of Saints.
God hath made the Whole Creation too narrow for the soul of man, much more for the hearts of Saints.
np1 vhz vvn dt j-jn n1 av j c-acp dt n1 pp-f n1, av-d av-dc p-acp dt n2 pp-f n2.
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If your heart settle and fix on any Creature, you will find it will pinch you,
If your heart settle and fix on any Creature, you will find it will pinch you,
cs po22 n1 vvi cc vvi p-acp d n1, pn22 vmb vvi pn31 vmb vvi pn22,
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as a narrow shoe doth the foot. The soul of man is from God; God breathed into man the breath of life, and he became a living soul.
as a narrow shoe does the foot. The soul of man is from God; God breathed into man the breath of life, and he became a living soul.
c-acp dt j n1 vdz dt n1. dt n1 pp-f n1 vbz p-acp np1; np1 vvd p-acp n1 dt n1 pp-f n1, cc pns31 vvd dt j-vvg n1.
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And so the soul that came from God, is for God, and not for another. God is for the soul, and the soul for God.
And so the soul that Come from God, is for God, and not for Another. God is for the soul, and the soul for God.
cc av dt n1 cst vvd p-acp np1, vbz p-acp np1, cc xx p-acp j-jn. np1 vbz p-acp dt n1, cc dt n1 p-acp np1.
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The Lord is my portion, saith my soul. And saith the Lord, My son, give me thy heart. The Lord is my portion, Says my soul. And Says the Lord, My son, give me thy heart.
dt n1 vbz po11 n1, vvz po11 n1. cc vvz dt n1, po11 n1, vvb pno11 po21 n1.
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Man was made in the image of God, that nothing but God should satisfie man. God was satisfied with himself, when there was nothing else besides himself;
Man was made in the image of God, that nothing but God should satisfy man. God was satisfied with himself, when there was nothing Else beside himself;
n1 vbds vvn p-acp dt n1 pp-f np1, cst pix cc-acp np1 vmd vvi n1. np1 vbds vvn p-acp px31, c-crq pc-acp vbds pix av p-acp px31;
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and man should be satisfied with God alone; I am God Alsufficient. It's said God rested not till he had made man;
and man should be satisfied with God alone; I am God All-sufficient. It's said God rested not till he had made man;
cc n1 vmd vbi vvn p-acp np1 av-j; pns11 vbm np1 j. pn31|vbz vvn np1 vvd xx c-acp pns31 vhd vvn n1;
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nor should man rest till he enjoy God; nay, man cannot.
nor should man rest till he enjoy God; nay, man cannot.
ccx vmd n1 vvi c-acp pns31 vvb np1; uh-x, n1 vmbx.
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A man may say, as he did Luke 12. Soul, take thine ease, thou hast much goods laid up for many years:
A man may say, as he did Lycia 12. Soul, take thine ease, thou hast much goods laid up for many Years:
dt n1 vmb vvi, c-acp pns31 vdd av crd n1, vvb po21 n1, pns21 vh2 d n2-j vvn a-acp p-acp d n2:
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I, but God will call him fool for it.
I, but God will call him fool for it.
pns11, cc-acp np1 vmb vvi pno31 n1 p-acp pn31.
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When David had a Kingdom, or a promise of it, this would not satisfie him without God.
When David had a Kingdom, or a promise of it, this would not satisfy him without God.
c-crq np1 vhd dt n1, cc dt n1 pp-f pn31, d vmd xx vvi pno31 p-acp np1.
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As the hart panteth after the water brooks, so panteth my soul after thee, O God. As the heart pants After the water brooks, so pants my soul After thee, Oh God.
p-acp dt n1 vvz p-acp dt n1 n2, av vvz po11 n1 p-acp pno21, uh np1.
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It is God alone that can give a man his hearts desire: Delight thy self in the Lord, and he shall give thee thy hearts desire.
It is God alone that can give a man his hearts desire: Delight thy self in the Lord, and he shall give thee thy hearts desire.
pn31 vbz np1 av-j cst vmb vvi dt n1 po31 ng1 n1: n1 po21 n1 p-acp dt n1, cc pns31 vmb vvi pno21 po21 ng1 n1.
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O Israel, open thy mouth wide, and I will fill it. Behold, my servants shall eat; but ye shall be hungry. O Israel, open thy Mouth wide, and I will fill it. Behold, my Servants shall eat; but you shall be hungry.
sy np1, vvb po21 n1 j, cc pns11 vmb vvi pn31. vvb, po11 n2 vmb vvi; cc-acp pn22 vmb vbi j.
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This is the difference betwixt those that enjoy God, and other men. Nature in man must have bread, but grace in man must have God.
This is the difference betwixt those that enjoy God, and other men. Nature in man must have bred, but grace in man must have God.
d vbz dt n1 p-acp d cst vvb np1, cc j-jn n2. n1 p-acp n1 vmb vhi n1, cc-acp n1 p-acp n1 vmb vhi np1.
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Give a gracious soul all the world, and take away God, and you give him stones for bread. He says as Micha, Judges 18.24. Ye have taken away my gods, and what have I more? In thee are all my springs, saith the holy Psalmist.
Give a gracious soul all the world, and take away God, and you give him stones for bred. He Says as Micah, Judges 18.24. You have taken away my God's, and what have I more? In thee Are all my springs, Says the holy Psalmist.
np1 dt j n1 d dt n1, cc vvb av np1, cc pn22 vvb pno31 n2 p-acp n1. pns31 vvz p-acp np1, n2 crd. pn22 vhb vvn av po11 n2, cc q-crq vhb pns11 dc? p-acp pno21 vbr d po11 n2, vvz dt j n1.
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A godly man can no more live without God, as many do, Eph. 2.12. than a fish can live out of the water. A godly man can no more live without God, as many do, Ephesians 2.12. than a Fish can live out of the water.
dt j n1 vmb av-dx av-dc vvi p-acp np1, c-acp d vdb, np1 crd. cs dt n1 vmb vvi av pp-f dt n1.
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Quest. But hath not godliness the promise of the life that now is? 1 Tim. 4.8.Quest. But hath not godliness the promise of the life that now is? 1 Tim. 4.8.
n1. cc-acp vhz xx n1 dt n1 pp-f dt n1 cst av vbz? crd np1 crd.
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And he tells the Saints, that all things are theirs; even the world, and things present — Answ. I;
And he tells the Saints, that all things Are theirs; even the world, and things present — Answer I;
cc pns31 vvz dt n2, cst d n2 vbr png32; av dt n1, cc n2 j — np1 pns11;
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but not to set their hearts on. These things must keep in the Suburbs of your heart, but not come into them.
but not to Set their hearts on. These things must keep in the Suburbs of your heart, but not come into them.
cc-acp xx pc-acp vvi po32 n2 a-acp. np1 n2 vmb vvi p-acp dt n2 pp-f po22 n1, cc-acp xx vvn p-acp pno32.
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The heart is God's place, and Christ's place. Saints may use this world, but not abuse it;
The heart is God's place, and Christ's place. Saints may use this world, but not abuse it;
dt n1 vbz npg1 n1, cc npg1 n1. n2 vmb vvi d n1, cc-acp xx vvi pn31;
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which they do, when they set their hearts on it.
which they do, when they Set their hearts on it.
r-crq pns32 vdb, c-crq pns32 vvd po32 n2 p-acp pn31.
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You may desire the things of this world, but not lust after them, as Israel did after flesh.
You may desire the things of this world, but not lust After them, as Israel did After Flesh.
pn22 vmb vvi dt n2 pp-f d n1, cc-acp xx n1 p-acp pno32, c-acp np1 vdd p-acp n1.
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Your lustings after them will make you lean or thin from day to day, as Amnon 's lusting after Tamar did;
Your lustings After them will make you lean or thin from day to day, as Amnon is lusting After Tamar did;
po22 n2-vvg p-acp pno32 vmb vvi pn22 j cc j p-acp n1 p-acp n1, p-acp np1 vbz j-vvg p-acp np1 vdd;
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and make you surfeit of them when you have them, as the people did of their flesh.
and make you surfeit of them when you have them, as the people did of their Flesh.
cc vvb pn22 vvb pp-f pno32 c-crq pn22 vhb pno32, c-acp dt n1 vdd pp-f po32 n1.
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While the humours of the body keep within their measure, the body hath an encrease or good temperament; While the humours of the body keep within their measure, the body hath an increase or good temperament;
cs dt n2 pp-f dt n1 vvb p-acp po32 n1, dt n1 vhz dt n1 cc j n1;
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but if they get into the excess, some sickness commonly follows:
but if they get into the excess, Some sickness commonly follows:
cc-acp cs pns32 vvb p-acp dt n1, d n1 av-j vvz:
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So is it with the soul, while affections keep their stint to these outward things, what you have you'l enjoy comfortably;
So is it with the soul, while affections keep their stint to these outward things, what you have You'll enjoy comfortably;
av vbz pn31 p-acp dt n1, cs n2 vvb po32 n1 p-acp d j n2, r-crq pn22 vhb pn22|vmb vvi av-j;
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God adds no sorrow with them; God adds no sorrow with them;
np1 vvz dx n1 p-acp pno32;
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but gives you power to eat — and to see good in your labour and portion here. but gives you power to eat — and to see good in your labour and portion Here.
cc-acp vvz pn22 n1 pc-acp vvi — cc pc-acp vvi j p-acp po22 n1 cc n1 av.
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And as you'l have comfort in what you have; so what you have not, you will feel no need of it.
And as You'll have Comfort in what you have; so what you have not, you will feel no need of it.
cc c-acp pn22|vmb vhi n1 p-acp r-crq pn22 vhb; av r-crq pn22 vhb xx, pn22 vmb vvi dx n1 pp-f pn31.
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But if affections run out, and exceed their bounds, instead of satisfaction, and enough, you'l find a famine and dearth in your selves.
But if affections run out, and exceed their bounds, instead of satisfaction, and enough, You'll find a famine and dearth in your selves.
cc-acp cs n2 vvb av, cc vvi po32 n2, av pp-f n1, cc av-d, pn22|vmb vvi dt n1 cc n1 p-acp po22 n2.
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And therefore when your hearts are settling here, say to them, Arise, this is not your rest.
And Therefore when your hearts Are settling Here, say to them, Arise, this is not your rest.
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When men seek for rest in a Countrey far from God, they will be like the unclean spirit, which walketh through dry places, seeking rest, and findeth none.
When men seek for rest in a Country Far from God, they will be like the unclean Spirit, which walks through dry places, seeking rest, and finds none.
c-crq n2 vvb p-acp n1 p-acp dt n1 av-j p-acp np1, pns32 vmb vbi av-j dt j n1, r-crq vvz p-acp j n2, vvg n1, cc vvz pix.
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Quest. But are godly persons in danger of this, to let their minds go astray to these outward things? Answ. Yes;Quest. But Are godly Persons in danger of this, to let their minds go astray to these outward things? Answer Yes;
n1. cc-acp vbr j n2 p-acp n1 pp-f d, pc-acp vvi po32 n2 vvb av p-acp d j n2? np1 uh;
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they may enter into this temptation. Christ's Disciples hanker'd after great things in this world;
they may enter into this temptation. Christ's Disciples hankered After great things in this world;
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their thoughts were busied about an earthly Kingdom, both before Christ's death, and after his resurrection.
their thoughts were busied about an earthly Kingdom, both before Christ's death, and After his resurrection.
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James and John made their requests for the greatest places there, even when he had been telling them of his sufferings at hand. James and John made their requests for the greatest places there, even when he had been telling them of his sufferings At hand.
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And after his Resurrection, all his Disciples jointly asked the question, Lord, wilt thou at this time restore the Kingdom to Israel.
And After his Resurrection, all his Disciples jointly asked the question, Lord, wilt thou At this time restore the Kingdom to Israel.
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The world may steal away a godly man's heart from God;
The world may steal away a godly Man's heart from God;
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as Absolom did the peoples from David. When Dinah went to see the daughters of the Land, she was defiled by Shechem: and so if Christians do not over-see their hearts, they will be gadding to change their way, like the Jews; as Absalom did the peoples from David. When Dinah went to see the daughters of the Land, she was defiled by Shechem: and so if Christians do not oversee their hearts, they will be gadding to change their Way, like the jews;
p-acp np1 vdd dt ng1 p-acp np1. c-crq np1 vvd pc-acp vvi dt n2 pp-f dt n1, pns31 vbds vvn p-acp np1: cc av cs np1 vdb xx j po32 n2, pns32 vmb vbi vvg pc-acp vvi po32 n1, av-j dt np2;
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and now it's ten to one the world defiles and deflowrs their hearts.
and now it's ten to one the world defiles and deflowers their hearts.
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Our blessed Saviour saw it needful to Caution his Disciples to take heed lest their hearts be overcharged with the cares of this world.
Our blessed Saviour saw it needful to Caution his Disciples to take heed lest their hearts be overcharged with the Cares of this world.
po12 j-vvn n1 vvd pn31 j p-acp n1 po31 n2 pc-acp vvi n1 cs po32 n2 vbb vvn p-acp dt n2 pp-f d n1.
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They had in them that NONLATINALPHABET, that common poyson of nature, which, when abetted by Satan's temptations, may draw our hearts, They had in them that, that Common poison of nature, which, when abetted by Satan's temptations, may draw our hearts,
pns32 vhd p-acp pno32 d, cst j n1 pp-f n1, r-crq, c-crq vvn p-acp npg1 n2, vmb vvi po12 n2,
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as well as theirs, to court the world and the lusts of it; The lusts of the flesh, the lusts of the eye, and the pride of life.
as well as theirs, to court the world and the Lustiest of it; The Lustiest of the Flesh, the Lustiest of the eye, and the pride of life.
c-acp av c-acp png32, pc-acp vvi dt n1 cc dt n2 pp-f pn31; dt n2 pp-f dt n1, dt n2 pp-f dt n1, cc dt n1 pp-f n1.
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We know how righteous Noah was thus overtaken after the flood; We know how righteous Noah was thus overtaken After the flood;
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and Lot, when out of Sodom. And it was after he had spoken of these days of Noah, that Christ gave that Caution to his Disciples. and Lot, when out of Sodom. And it was After he had spoken of these days of Noah, that christ gave that Caution to his Disciples.
cc n1, c-crq av pp-f np1. cc pn31 vbds c-acp pns31 vhd vvn pp-f d n2 pp-f np1, cst np1 vvd cst n1 p-acp po31 n2.
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So much for this Doctrine from the fourteenth Verse, viz. That when mens hearts go a whoring from God to the world,
So much for this Doctrine from the fourteenth Verse, viz. That when men's hearts go a whoring from God to the world,
av av-d c-acp d n1 p-acp dt ord n1, n1 cst c-crq ng2 n2 vvb dt vvg p-acp np1 p-acp dt n1,
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and the lusts of it, they meet with a famine or emptiness therein. and the Lustiest of it, they meet with a famine or emptiness therein.
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CHAP. XIX. Sheweth, That troubles of Conscience are God's preparative to a Sinner's Conversion: And the Reasons hereof.
CHAP. XIX. Shows, That Troubles of Conscience Are God's preparative to a Sinner's Conversion: And the Reasons hereof.
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How God sometimes varies his Method: And to what end. What degree of sorrow requisite: With the Application of the whole;
How God sometime Varies his Method: And to what end. What degree of sorrow requisite: With the Application of the Whole;
c-crq np1 av vvz po31 n1: cc p-acp r-crq n1. q-crq n1 pp-f n1 j: p-acp dt n1 pp-f dt j-jn;
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from the last Clause of the fourteenth Verse, And he began to be in want. I HAVE done with the two former Doctrines from the fourteenth Verse.from the last Clause of the fourteenth Verse, And he began to be in want. I HAVE done with the two former Doctrines from the fourteenth Verse.
p-acp dt ord n1 pp-f dt ord n1, cc pns31 vvd pc-acp vbi p-acp n1. pns11 vhb vdn p-acp dt crd j n2 p-acp dt ord n1.
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I come to the third from the last Clause, viz. That God brings a sinner into Soul or Conscience straits in order to his Conversion.
I come to the third from the last Clause, viz. That God brings a sinner into Soul or Conscience straits in order to his Conversion.
pns11 vvb p-acp dt ord p-acp dt ord n1, n1 cst np1 vvz dt n1 p-acp n1 cc n1 n2 p-acp n1 p-acp po31 n1.
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The Prodigal's Case tells us this;
The Prodigal's Case tells us this;
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There arose a mighty famine in that Land, that far Countrey, and he began to be in want. There arose a mighty famine in that Land, that Far Country, and he began to be in want.
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This fell out before his return to his Father.
This fell out before his return to his Father.
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The spiritual meaning and signification whereof is, That troubles of Conscience or Soul straits, are God's preparative to a sinner's returning to him.
The spiritual meaning and signification whereof is, That Troubles of Conscience or Soul straits, Are God's preparative to a sinner's returning to him.
dt j n1 cc n1 c-crq vbz, cst vvz pp-f n1 cc n1 n2, vbr npg1 n1 p-acp dt ng1 vvg p-acp pno31.
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They are the sick that need the Physician. They Are the sick that need the physician.
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There is indeed sorrow and trouble for sin after Conversion, which is called godly sorrow; and this sorrow for sin is grace,
There is indeed sorrow and trouble for since After Conversion, which is called godly sorrow; and this sorrow for since is grace,
pc-acp vbz av n1 cc n1 p-acp n1 p-acp n1, r-crq vbz vvn j n1; cc d n1 p-acp n1 vbz n1,
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for it is sorrow for sin, as sin is an unkindness to God: But this I am not speaking to now.
for it is sorrow for since, as since is an unkindness to God: But this I am not speaking to now.
c-acp pn31 vbz n1 p-acp n1, c-acp n1 vbz dt n1 p-acp np1: cc-acp d pns11 vbm xx vvg p-acp av.
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There is a sorrow for sin before Conversion, and in order to it, which is not grace, but a preparation to it.
There is a sorrow for since before Conversion, and in order to it, which is not grace, but a preparation to it.
pc-acp vbz dt n1 p-acp n1 p-acp n1, cc p-acp n1 p-acp pn31, r-crq vbz xx n1, cc-acp dt n1 p-acp pn31.
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Indeed this sorrow for sin, and trouble of Conscience in the sinners apprehension of wrath, may be dangerous,
Indeed this sorrow for since, and trouble of Conscience in the Sinners apprehension of wrath, may be dangerous,
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and an hinderance to grace, if not rightly ballas'd;
and an hindrance to grace, if not rightly ballasted;
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It may bring to despair, as it did Cain, and Saul, and Judas: But rightly improved, it is a happy preparative to a natural man's return to God,
It may bring to despair, as it did Cain, and Saul, and Judas: But rightly improved, it is a happy preparative to a natural Man's return to God,
pn31 vmb vvi pc-acp vvi, c-acp pn31 vdd np1, cc np1, cc np1: cc-acp av-jn vvn, pn31 vbz dt j n1 p-acp dt j ng1 n1 p-acp np1,
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as we see in this Prodigal. I say it is a happy preparative: because, though this trouble of Conscience begin in self-love, which God doth allow a sinner;
as we see in this Prodigal. I say it is a happy preparative: Because, though this trouble of Conscience begin in Self-love, which God does allow a sinner;
c-acp pns12 vvb p-acp d n-jn. pns11 vvb pn31 vbz dt j n1: c-acp, cs d n1 pp-f n1 vvb p-acp n1, r-crq np1 vdz vvi dt n1;
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yet he knoweth it will end in love to Jesus Christ;
yet he Knoweth it will end in love to jesus christ;
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as that womans, called NONLATINALPHABET, a noted sinner, when she knew that much was forgiven her, she loved much. as that woman's, called, a noted sinner, when she knew that much was forgiven her, she loved much.
p-acp d ng1, vvd, dt j-vvn n1, c-crq pns31 vvd d d vbds vvn pno31, pns31 vvd av-d.
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This conviction of sin and pain of Conscience, through feeling or fear of Divine wrath, driveth a sinner to cast about for ease,
This conviction of since and pain of Conscience, through feeling or Fear of Divine wrath, drives a sinner to cast about for ease,
d n1 pp-f n1 cc n1 pp-f n1, p-acp vvg cc n1 pp-f j-jn n1, vvz dt n1 pc-acp vvi a-acp p-acp n1,
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and a better state than now he is in.
and a better state than now he is in.
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Quest. But how is a man prepared for Conversion by his sense of sin and misery?Quest. But how is a man prepared for Conversion by his sense of since and misery?
n1. cc-acp q-crq vbz dt n1 vvn p-acp n1 p-acp po31 n1 pp-f n1 cc n1?
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Answ. 1. This removes the barrs to a man's Conversion; scil. his ignorance, wilfulness, security, pride, self-flattery and presumption:Answer 1. This removes the bars to a Man's Conversion; scil. his ignorance, wilfulness, security, pride, Self-flattery and presumption:
np1 crd np1 vvz dt n2 p-acp dt ng1 n1; n1. po31 n1, n1, n1, n1, n1 cc n1:
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These vanish away, when the true sense of sin and misery come into to the Soul. When the Earthquake had set open the Prison doors,
These vanish away, when the true sense of since and misery come into to the Soul. When the Earthquake had Set open the Prison doors,
d vvb av, c-crq dt j n1 pp-f n1 cc n1 vvn p-acp p-acp dt n1 c-crq dt n1 vhd vvn av-j dt n1 n2,
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and put the Goaler into a trembling in his body and soul, he then cries out to those men he had used so severely, Sirs, what must I do to be saved?
and put the Goalkeeper into a trembling in his body and soul, he then cries out to those men he had used so severely, Sirs, what must I do to be saved?
cc vvd dt n1 p-acp dt j-vvg p-acp po31 n1 cc n1, pns31 av vvz av p-acp d n2 pns31 vhd vvn av av-j, n2, r-crq vmb pns11 vdi pc-acp vbi vvn?
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But yet if Christ carry not on this work farther by giving in converting grace, it will be but a false Conception,
But yet if christ carry not on this work farther by giving in converting grace, it will be but a false Conception,
cc-acp av cs np1 vvb xx p-acp d n1 av-jc p-acp vvg p-acp vvg n1, pn31 vmb vbi p-acp dt j n1,
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or a miscarrying Womb. For the Law in its humbling and terrifying work gives not grace,
or a miscarrying Womb. For the Law in its humbling and terrifying work gives not grace,
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but helps in fitting the heart to receive it.
but helps in fitting the heart to receive it.
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These sorrows of Conscience by the work of the Law level the hills and strong holds of pride and presumption that hinder grace.
These sorrows of Conscience by the work of the Law level the hills and strong holds of pride and presumption that hinder grace.
np1 n2 pp-f n1 p-acp dt n1 pp-f dt n1 vvb dt n2 cc j n2 pp-f n1 cc n1 cst jc n1.
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John must prepare the way of the Lord. There are two things required in a sinners Conversion;John must prepare the Way of the Lord. There Are two things required in a Sinners Conversion;
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the removal of impediments, and the influence of grace into the heart.
the removal of impediments, and the influence of grace into the heart.
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The one is the work of the Law, i. e. conviction of sin and labourings in the Conscience;
The one is the work of the Law, i. e. conviction of since and labourings in the Conscience;
dt pi vbz dt n1 pp-f dt n1, sy. sy. n1 pp-f n1 cc n2-vvg p-acp dt n1;
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and the other is Christ and his Gospel.
and the other is christ and his Gospel.
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If a room have light, there must be openings of the shuts, and shining of light of the Sun. If the shuts be not withdrawn, the Sun cannot shine into the room, nor the light come in;
If a room have Light, there must be openings of the shuts, and shining of Light of the Sun. If the shuts be not withdrawn, the Sun cannot shine into the room, nor the Light come in;
cs dt n1 vhb n1, pc-acp vmb vbi n2 pp-f dt vvz, cc vvg pp-f n1 pp-f dt n1 cs dt vvz vbb xx vvn, dt n1 vmbx vvi p-acp dt n1, ccx dt n1 vvb p-acp;
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and if the Sun be not up, there can come no light, though the shuts be open.
and if the Sun be not up, there can come no Light, though the shuts be open.
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So impediments to Conversion must be removed by conviction of sin, and then God shines into the heart with the light of the knowledge of the glory of God in the face of Jesus Christ.
So impediments to Conversion must be removed by conviction of since, and then God shines into the heart with the Light of the knowledge of the glory of God in the face of jesus christ.
av n2 p-acp n1 vmb vbi vvn p-acp n1 pp-f n1, cc av np1 vvz p-acp dt n1 p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f np1 p-acp dt n1 pp-f np1 np1.
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2. Sense of sin, and straits of Conscience for it, make the sinner feel a need of Christ, 2. Sense of since, and straits of Conscience for it, make the sinner feel a need of christ,
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as the Disciples did when the winds and storms were ready to sink the Ship or Vessel; Lord save us, we perish.
as the Disciples did when the winds and storms were ready to sink the Ship or Vessel; Lord save us, we perish.
c-acp dt n2 vdd q-crq dt n2 cc n2 vbdr j pc-acp vvi dt n1 cc n1; n1 p-acp pno12, pns12 vvb.
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Thus when storms arise in the Conscience of a sinner, now if the work be not hindered, it comes to this, Men and brethren what shall we do? and Sirs, what must I do to be saved? And now Christ is likely to be received on his own terms, i. e. with his Yoke and Cross: Thus when storms arise in the Conscience of a sinner, now if the work be not hindered, it comes to this, Men and brothers what shall we do? and Sirs, what must I do to be saved? And now christ is likely to be received on his own terms, i. e. with his Yoke and Cross:
av c-crq n2 vvb p-acp dt n1 pp-f dt n1, av cs dt n1 vbb xx vvn, pn31 vvz p-acp d, n2 cc n2 r-crq vmb pns12 vdi? cc n2, r-crq vmb pns11 vdi pc-acp vbi vvn? cc av np1 vbz j pc-acp vbi vvn p-acp po31 d n2, sy. sy. p-acp po31 n1 cc vvi:
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For no sorrows or sufferings for Christ are so bitter, as sorrow and sufferings in Conscience for sin before a man come unto Christ.
For no sorrows or sufferings for christ Are so bitter, as sorrow and sufferings in Conscience for since before a man come unto christ.
c-acp dx n2 cc n2 p-acp np1 vbr av j, c-acp n1 cc n2 p-acp n1 p-acp n1 p-acp dt n1 vvb p-acp np1.
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Quest. But doth God need this preparation-work in the conversion of sinners? Can he not give grace without thus shattering the Consciences of poor sinners?Quest. But does God need this preparation-work in the conversion of Sinners? Can he not give grace without thus shattering the Consciences of poor Sinners?
n1. cc-acp vdz n1 vvi d n1 p-acp dt n1 pp-f n2? vmb pns31 xx vvi n1 p-acp av vvg dt n2 pp-f j n2?
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Answ. The Question is not so properly what God can do, as what he will do in the case.Answer The Question is not so properly what God can do, as what he will do in the case.
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This hath been God's path that he hath usually trodden in the work of Conversion, in the Conversion of adulti, such as have the use of Reason.
This hath been God's path that he hath usually trodden in the work of Conversion, in the Conversion of adulti, such as have the use of Reason.
np1 vhz vbn npg1 n1 cst pns31 vhz av-j vvn p-acp dt n1 pp-f n1, p-acp dt n1 pp-f fw-la, d c-acp vhb dt n1 pp-f n1.
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Christ Jesus gave not grace to stocks or stones (though God is able to raise up Children to Abraham of stones;) but Jesus gave grace to men and women prepared to it by the ministry of John the Baptist, who preached first Repentance for sin, and then Faith in Christ.
christ jesus gave not grace to stocks or stones (though God is able to raise up Children to Abraham of stones;) but jesus gave grace to men and women prepared to it by the Ministry of John the Baptist, who preached First Repentance for since, and then Faith in christ.
np1 np1 vvd xx vvi p-acp n2 cc n2 (c-acp np1 vbz j pc-acp vvi a-acp n2 p-acp np1 pp-f n2;) p-acp np1 vvd n1 p-acp n2 cc n2 vvn p-acp pn31 p-acp dt n1 pp-f np1 dt n1, r-crq vvd ord n1 p-acp n1, cc av n1 p-acp np1.
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He can, and doubtless doth give grace to Children, as to those he took up in his arms and blessed:
He can, and doubtless does give grace to Children, as to those he took up in his arms and blessed:
pns31 vmb, cc av-j vdz vvi n1 p-acp n2, c-acp p-acp d pns31 vvd a-acp p-acp po31 n2 cc j-vvn:
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But he gives grace in another way to such; the same grace, but in a different way. But he gives grace in Another Way to such; the same grace, but in a different Way.
p-acp pns31 vvz n1 p-acp j-jn n1 p-acp d; dt d n1, cc-acp p-acp dt j n1.
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And this also must be yielded, That every sinners Conscience is not wounded alike in order to Conversion.
And this also must be yielded, That every Sinners Conscience is not wounded alike in order to Conversion.
cc d av vmb vbi vvn, cst d ng1 n1 vbz xx vvn av-j p-acp n1 p-acp n1.
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The Smith makes not every Nail with his great Hammer;
The Smith makes not every Nail with his great Hammer;
dt n1 vvz xx d n1 p-acp po31 j n1;
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nor doth God smite every man's Conscience with the like terrour of the Law, that he brings to grace.
nor does God smite every Man's Conscience with the like terror of the Law, that he brings to grace.
ccx vdz np1 vvi d ng1 n1 p-acp dt j n1 pp-f dt n1, cst pns31 vvz pc-acp vvi.
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Manasseh was greatly humbled; and who knoweth how greatly? But if the Lord deal more favourably with some others, Manasses was greatly humbled; and who Knoweth how greatly? But if the Lord deal more favourably with Some Others,
np1 vbds av-j vvn; cc r-crq vvz c-crq av-j? p-acp cs dt n1 vvi av-dc av-j p-acp d n2-jn,
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why should any man complain that his bones are set with a little pain? The Physician knoweth best how to use his Patient.
why should any man complain that his bones Are Set with a little pain? The physician Knoweth best how to use his Patient.
q-crq vmd d n1 vvi cst po31 n2 vbr vvn p-acp dt j n1? dt n1 vvz av-js c-crq pc-acp vvi po31 j.
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God has pity on many a poor soul under the sense of sin, and drops of his wrath,
God has pity on many a poor soul under the sense of since, and drops of his wrath,
np1 vhz n1 p-acp d dt j n1 p-acp dt n1 pp-f n1, cc n2 pp-f po31 n1,
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lest Satan should get an advantage;
lest Satan should get an advantage;
cs np1 vmd vvi dt n1;
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which was the reason why St. Paul willed the Corinthians to carry it gently towards the repenting and grieving incestuous person. which was the reason why Saint Paul willed the Corinthians to carry it gently towards the repenting and grieving incestuous person.
r-crq vbds dt n1 c-crq n1 np1 vvd dt np1 pc-acp vvi pn31 av-j p-acp dt vvg cc vvg j n1.
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O then bless God, if in thy Conversion he hath abated thee any thing of those terrible and most severe shakings of Conscience, that some other sinners have had in theirs.
Oh then bless God, if in thy Conversion he hath abated thee any thing of those terrible and most severe shakings of Conscience, that Some other Sinners have had in theirs.
uh av vvb np1, cs p-acp po21 n1 pns31 vhz vvn pno21 d n1 pp-f d j cc av-ds j n2 pp-f n1, cst d j-jn n2 vhb vhn p-acp png32.
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It's true, that there are amazing Convulsions of Conscience in some men, who never reach Conversion, or saving Humiliation for sin;
It's true, that there Are amazing Convulsions of Conscience in Some men, who never reach Conversion, or Saving Humiliation for since;
pn31|vbz j, cst a-acp vbr j-vvg n2 pp-f n1 p-acp d n2, r-crq av-x vvb n1, cc vvg n1 p-acp n1;
(24) chapter (DIV2)
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as in Cain and in Ahab: Seest thou how Ahab humbleth himself? So in Judas, Matth. 27. as in Cain and in Ahab: See thou how Ahab Humbleth himself? So in Judas, Matthew 27.
c-acp p-acp np1 cc p-acp np1: vv2 pns21 c-crq np1 vvz px31? av p-acp np1, np1 crd
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And there is in some a silent sorrowing for sin, which though it make no great noise in the Conscience,
And there is in Some a silent sorrowing for since, which though it make no great noise in the Conscience,
cc pc-acp vbz p-acp d dt j n-vvg p-acp n1, r-crq cs pn31 vvb dx j n1 p-acp dt n1,
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yet it kindly melts the heart, and makes a man lothe both his sins and himself,
yet it kindly melts the heart, and makes a man loath both his Sins and himself,
av pn31 av-j vvz dt n1, cc vvz dt n1 j d po31 n2 cc px31,
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and fall into dear love with his Saviour.
and fallen into dear love with his Saviour.
cc vvi p-acp j-jn n1 p-acp po31 n1.
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This was the Case of that woman in Luke 7. And for ought we read, most that the Lord Jesus himself called, he called in this way.
This was the Case of that woman in Lycia 7. And for ought we read, most that the Lord jesus himself called, he called in this Way.
d vbds dt n1 pp-f d n1 p-acp av crd cc c-acp pi pns12 vvi, ds cst dt n1 np1 px31 vvd, pns31 vvd p-acp d n1.
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He converted many Publicans and Sinners with a still voice: The bruised reed he did not break, nor quench the smoaking flax.
He converted many Publicans and Sinners with a still voice: The Bruised reed he did not break, nor quench the smoking flax.
pns31 vvn d n2 cc n2 p-acp dt j n1: dt j-vvn n1 pns31 vdd xx vvi, ccx vvb dt j-vvg n1.
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He opened many sinners hearts without any terrifying-alarms of Conscience, as he did Lydia ' s.
He opened many Sinners hearts without any terrifying-alarms of Conscience, as he did Lydia ' s.
pns31 vvd d n2 n2 p-acp d n2 pp-f n1, c-acp pns31 vdd np1 ' zz.
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God can humble a sinner as well by the sense of mercy and free grace, as by the sense of his wrath. God can humble a sinner as well by the sense of mercy and free grace, as by the sense of his wrath.
np1 vmb vvi dt n1 c-acp av p-acp dt n1 pp-f n1 cc j n1, c-acp p-acp dt n1 pp-f po31 n1.
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This is certain, that the Lord doth change his way in the Conversion of sinners: He hath, as St. Jude saith, compassion on some, putting a difference;
This is certain, that the Lord does change his Way in the Conversion of Sinners: He hath, as Saint U^de Says, compassion on Some, putting a difference;
d vbz j, cst dt n1 vdz vvi po31 n1 p-acp dt n1 pp-f n2: pns31 vhz, c-acp n1 np1 vvz, n1 p-acp d, vvg dt n1;
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and others he pulls out of the fire. and Others he pulls out of the fire.
cc n2-jn pns31 vvz av pp-f dt n1.
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2397
A yielding block needs not so great and hard a wedge, as a hard knotty piece of wood doth.
A yielding block needs not so great and hard a wedge, as a hard knotty piece of wood does.
dt j-vvg n1 vvz xx av j cc av-j dt n1, c-acp dt j j n1 pp-f n1 vdz.
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And God lets some endure the greater pangs and throws in their Conversion, that they may be the better Midwives to those that may need them in the like condition.
And God lets Some endure the greater pangs and throws in their Conversion, that they may be the better Midwives to those that may need them in the like condition.
cc np1 vvz d vvi dt jc n2 cc n2 p-acp po32 n1, cst pns32 vmb vbi dt jc n2 p-acp d cst vmb vvi pno32 p-acp dt j n1.
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God useth the same matter and method in every sinner's Conversion;
God uses the same matter and method in every sinner's Conversion;
np1 vvz dt d n1 cc n1 p-acp d ng1 n1;
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first conviction of sin, and then conviction of righteousnes — yet he uses not the same degrees:
First conviction of since, and then conviction of righteousness — yet he uses not the same Degrees:
ord n1 pp-f n1, cc av n1 pp-f n1 — av pns31 vvz xx dt d n2:
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Some men have the sight of sin and of Christ almost together.
some men have the sighed of since and of christ almost together.
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Quest. But what is the measure or required degree of humiliation or trouble of Conscience for sin in order to conversion?Quest. But what is the measure or required degree of humiliation or trouble of Conscience for since in order to conversion?
n1. cc-acp q-crq vbz dt n1 cc j-vvn n1 pp-f n1 cc n1 pp-f n1 p-acp n1 p-acp n1 p-acp n1?
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Answ. When there hath been so much as brings the sinner out of himself, and off from all other Sanctuaries to Jesus Christ;Answer When there hath been so much as brings the sinner out of himself, and off from all other Sanctuaries to jesus christ;
np1 c-crq a-acp vhz vbn av av-d c-acp vvz dt n1 av pp-f px31, cc a-acp p-acp d j-jn n2 p-acp np1 np1;
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and so to Christ, as that his mind would know him as the Gospel holds him forth to sinners;
and so to christ, as that his mind would know him as the Gospel holds him forth to Sinners;
cc av p-acp np1, c-acp cst po31 n1 vmd vvi pno31 p-acp dt n1 vvz pno31 av p-acp n2;
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2405
and the will would choose him, and the affections incline to embrace him, and upon his own terms;
and the will would choose him, and the affections incline to embrace him, and upon his own terms;
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then there hath been sufficient trouble of Conscience for sin in order to a sinner's Conversion.
then there hath been sufficient trouble of Conscience for since in order to a sinner's Conversion.
av a-acp vhz vbn j n1 pp-f n1 p-acp n1 p-acp n1 p-acp dt ng1 n1.
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This was Mary Magdalens Case in Luke 7. for she is probably thought to be that woman, a noted sinner.
This was Mary Magdalene Case in Lycia 7. for she is probably Thought to be that woman, a noted sinner.
d vbds np1 np2 vvi p-acp av crd p-acp pns31 vbz av-j vvn pc-acp vbi d n1, dt j-vvn n1.
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The end of the terrour of the Law is to bring men to Christ, Gal. 3.24. Indeed if trouble of Conscience drive sinners to Christ, only to prevent and save from damnation, this is not enough:
The end of the terror of the Law is to bring men to christ, Gal. 3.24. Indeed if trouble of Conscience drive Sinners to christ, only to prevent and save from damnation, this is not enough:
dt n1 pp-f dt n1 pp-f dt n1 vbz pc-acp vvi n2 p-acp np1, np1 crd. np1 cs n1 pp-f n1 vvi n2 p-acp np1, av-j pc-acp vvi cc vvi p-acp n1, d vbz xx av-d:
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For a throughly humbled sinner would have Christ, to escape the dominion, as well as the damnation of sin.
For a thoroughly humbled sinner would have christ, to escape the dominion, as well as the damnation of since.
c-acp dt av-j j-vvn n1 vmd vhi np1, pc-acp vvi dt n1, c-acp av c-acp dt n1 pp-f n1.
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He doth not divide Christ, but takes him in the whole;
He does not divide christ, but Takes him in the Whole;
pns31 vdz xx vvi np1, cc-acp vvz pno31 p-acp dt j-jn;
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with his Scepter to rule in and over him and his sins, as well as with his Censer to offer Sacrifice for them.
with his Sceptre to Rule in and over him and his Sins, as well as with his Censer to offer Sacrifice for them.
p-acp po31 n1 pc-acp vvi p-acp cc a-acp pno31 cc po31 n2, c-acp av c-acp p-acp po31 n1 pc-acp vvi n1 p-acp pno32.
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Sufficient sorrow for sin takes a man not only off of his shifts, but off of his lusts also.
Sufficient sorrow for since Takes a man not only off of his shifts, but off of his Lustiest also.
j n1 p-acp n1 vvz dt n1 xx av-j a-acp pp-f po31 n2, cc-acp a-acp pp-f po31 n2 av.
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He is weary of sin as well as sorrow. Christ sanctifying is welcome to him, as well as Christ saving;
He is weary of since as well as sorrow. christ sanctifying is welcome to him, as well as christ Saving;
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and Christ purging, as well as Christ pardoning.
and christ purging, as well as christ pardoning.
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A sinner is not sufficiently terrified with sin and wrath, till he come to say to Jesus Christ,
A sinner is not sufficiently terrified with since and wrath, till he come to say to jesus christ,
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as Saul did at his Conversion, Lord, what wilt thou have me to do? Application.
as Saul did At his Conversion, Lord, what wilt thou have me to do? Application.
c-acp np1 vdd p-acp po31 n1, n1, q-crq vm2 pns21 vhi pno11 pc-acp vdi? n1.
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1. Let every man see to it, that his sorrow for sin have been sufficient; that it hath shew'd him his lost condition;
1. Let every man see to it, that his sorrow for since have been sufficient; that it hath showed him his lost condition;
crd vvb d n1 vvi p-acp pn31, cst po31 n1 p-acp n1 vhb vbn j; cst pn31 vhz vvn pno31 po31 j-vvn n1;
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turned him from all refuges but Jesus Christ; made him willing to give as well as to take;
turned him from all refuges but jesus christ; made him willing to give as well as to take;
vvd pno31 p-acp d n2 p-acp np1 np1; vvd pno31 j pc-acp vvi c-acp av c-acp pc-acp vvi;
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willing that he be Christs, as Christ his. Sorrow for sin that hath not these effects, is not sufficient.
willing that he be Christ, as christ his. Sorrow for since that hath not these effects, is not sufficient.
vvg cst pns31 vbb npg1, c-acp np1 png31. n1 p-acp n1 cst vhz xx d n2, vbz xx j.
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Many sinners look on sin through false Glasses:
Many Sinners look on since through false Glasses:
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as 1. They measure sin by their own phansies, and so look upon it as a dead Serpent without a sting,
as 1. They measure since by their own fancies, and so look upon it as a dead Serpent without a sting,
c-acp crd pns32 vvb n1 p-acp po32 d n2, cc av vvb p-acp pn31 p-acp dt j n1 p-acp dt n1,
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or as a painted Lion, and so without fear of danger. Few men see sin with God's curse as it's sting;
or as a painted lion, and so without Fear of danger. Few men see since with God's curse as it's sting;
cc p-acp dt j-vvn n1, cc av p-acp n1 pp-f n1. np1 n2 vvb n1 p-acp npg1 n1 c-acp pn31|vbz n1;
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The strength of sin is the Law. How? As it curses the sinner; as it is Mount Ebal to the sinner. The strength of since is the Law. How? As it curses the sinner; as it is Mount Ebal to the sinner.
dt n1 pp-f n1 vbz dt n1. q-crq? p-acp pn31 vvz dt n1; c-acp pn31 vbz n1 np1 p-acp dt n1.
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2. Men commonly judge of sin by God's patience towards sinners, and not by God's word.
2. Men commonly judge of since by God's patience towards Sinners, and not by God's word.
crd np1 av-j n1 pp-f n1 p-acp npg1 n1 p-acp n2, cc xx p-acp npg1 n1.
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Because God lets sinners alone at present, and holds his peace; and because sentence is not speedily executed against an evil work;
Because God lets Sinners alone At present, and holds his peace; and Because sentence is not speedily executed against an evil work;
p-acp np1 vvz n2 av-j p-acp j, cc vvz po31 n1; cc c-acp n1 vbz xx av-j vvn p-acp dt j-jn n1;
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therefore the heart of man is fully set in them to do evil. Therefore the heart of man is Fully Set in them to do evil.
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But what saith God, to undeceive such men, in the quoted Psalm? These things hast thou done, and I kept silence;
But what Says God, to undeceive such men, in the quoted Psalm? These things hast thou done, and I kept silence;
cc-acp q-crq vvz np1, pc-acp vvi d n2, p-acp dt vvn np1? np1 n2 vh2 pns21 vdn, cc pns11 vvd n1;
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2428
and thou thoughtest that I was altogether such an one as thy self: but I will reprove thee, and set thy sins in order before thee. and thou thoughtest that I was altogether such an one as thy self: but I will reprove thee, and Set thy Sins in order before thee.
cc pns21 vvd2 cst pns11 vbds av d dt pi p-acp po21 n1: cc-acp pns11 vmb vvi pno21, cc vvb po21 n2 p-acp n1 p-acp pno21.
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God's patience should greaten sin in our eyes, and not lessen it; because sin multiplies under patience.
God's patience should greaten since in our eyes, and not lessen it; Because since multiplies under patience.
npg1 n1 vmd vvi n1 p-acp po12 n2, cc xx vvi pn31; p-acp n1 vvz p-acp n1.
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Though God have long patience, yet there will be a day of reckoning betwixt him and the sinner:
Though God have long patience, yet there will be a day of reckoning betwixt him and the sinner:
cs np1 vhb j n1, av pc-acp vmb vbi dt n1 pp-f vvg p-acp pno31 cc dt n1:
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His transgression is sealed up in a bag; and God sews up his iniquity; as Job 's expressions are. His Transgression is sealed up in a bag; and God sews up his iniquity; as Job is expressions Are.
po31 n1 vbz vvn a-acp p-acp dt n1; cc np1 vvz a-acp po31 n1; p-acp np1 vbz n2 vbr.
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Yea, God himself saith as much Deut. 32.34.
Yea, God himself Says as much Deuteronomy 32.34.
uh, np1 px31 vvz p-acp d np1 crd.
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Is not this laid up instore with me, and sealed up among my treasure? O then let men judge of sin, not by God's patience, but by his Law.Is not this laid up instore with me, and sealed up among my treasure? Oh then let men judge of since, not by God's patience, but by his Law.
vbz xx d vvn a-acp vvi p-acp pno11, cc vvd a-acp p-acp po11 n1? uh av vvb n2 vvi pp-f n1, xx p-acp npg1 n1, cc-acp p-acp po31 n1.
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Look on every sin as a debt in God's Book, that must be answered for.
Look on every since as a debt in God's Book, that must be answered for.
n1 p-acp d n1 p-acp dt n1 p-acp npg1 n1, cst vmb vbi vvn p-acp.
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2435
Christ would have us so to estimate sin, so that all our sins must be answered for,
christ would have us so to estimate since, so that all our Sins must be answered for,
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2436
as having brought us into debt to Gods Law and Justice; and we, or Christ for us, must pay the debt: We cannot;
as having brought us into debt to God's Law and justice; and we, or christ for us, must pay the debt: We cannot;
c-acp vhg vvn pno12 p-acp n1 p-acp npg1 n1 cc n1; cc pns12, cc np1 p-acp pno12, vmb vvi dt n1: pns12 vmbx;
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and Christ will not pay any sinners debt, that knows not his debt and his own inability to satisfie it.
and christ will not pay any Sinners debt, that knows not his debt and his own inability to satisfy it.
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2438
Christ shed not his blood for presuming sinners. There was no Sacrifice allowed in the Law for sins of presumption.
christ shed not his blood for presuming Sinners. There was no Sacrifice allowed in the Law for Sins of presumption.
np1 vvd xx po31 n1 p-acp vvg n2. pc-acp vbds dx n1 vvn p-acp dt n1 p-acp n2 pp-f n1.
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2439
Therefore it's the safest way for sinners to be Nathans to themselves, to discover their own sins to their souls, to load their prayers with confessions of them,
Therefore it's the Safest Way for Sinners to be Nathans to themselves, to discover their own Sins to their Souls, to load their Prayers with confessions of them,
av pn31|vbz dt js n1 p-acp n2 pc-acp vbi np1 p-acp px32, pc-acp vvi po32 d n2 p-acp po32 n2, pc-acp vvi po32 n2 p-acp n2 pp-f pno32,
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and to give full audience to the Lectures of Conscience that will speak home to the sinner first or last.
and to give full audience to the Lectures of Conscience that will speak home to the sinner First or last.
cc pc-acp vvi j n1 p-acp dt n2 pp-f n1 cst vmb vvi av-an p-acp dt n1 ord cc ord.
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2441
Sin lies at the door, ready to go into the Conscience when God saith Go. The Hebrews put sin for its punishment, as Gen. 19.15. Take thy wife and thy daughters, saith the Angel to Lot, lest thou be consumed in the iniquity of the City, i. e. the punishment of it.
since lies At the door, ready to go into the Conscience when God Says Go. The Hebrews put since for its punishment, as Gen. 19.15. Take thy wife and thy daughters, Says the Angel to Lot, lest thou be consumed in the iniquity of the city, i. e. the punishment of it.
n1 vvz p-acp dt n1, j pc-acp vvi p-acp dt n1 c-crq np1 vvz vvb dt njp2 vvd n1 p-acp po31 n1, c-acp np1 crd. vvb po21 n1 cc po21 n2, vvz dt n1 p-acp n1, cs pns21 vbb vvn p-acp dt n1 pp-f dt n1, uh. sy. dt n1 pp-f pn31.
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Every man's sin will find him out, if he find not out it. Be sure your sin shall find you out, Numb. 32.23. i. e. to confess it, and be humbled for it.
Every Man's since will find him out, if he find not out it. Be sure your since shall find you out, Numb. 32.23. i. e. to confess it, and be humbled for it.
d ng1 n1 vmb vvi pno31 av, cs pns31 vvb xx av pn31. vbb j po22 n1 vmb vvi pn22 av, j. crd. sy. sy. pc-acp vvi pn31, cc vbi vvn p-acp pn31.
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Jesus Christ escaped not the punishment of sin, when he undertook for their sins who came to him;
jesus christ escaped not the punishment of since, when he undertook for their Sins who Come to him;
np1 np1 vvd xx dt n1 pp-f n1, c-crq pns31 vvd p-acp po32 n2 r-crq vvd p-acp pno31;
(24) chapter (DIV2)
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and therefore let not any sinner think to escape the punishment of sin in his Conscience, who cometh not to Christ.
and Therefore let not any sinner think to escape the punishment of since in his Conscience, who comes not to christ.
cc av vvb xx d n1 vvb pc-acp vvi dt n1 pp-f n1 p-acp po31 n1, r-crq vvz xx p-acp np1.
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O spare not thine own soul in sorrow for sin, so far as thou findest it thy way to Christ.
Oh spare not thine own soul in sorrow for since, so Far as thou Findest it thy Way to christ.
uh vvb xx po21 d n1 p-acp n1 p-acp n1, av av-j c-acp pns21 vv2 pn31 po21 n1 p-acp np1.
(24) chapter (DIV2)
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If remorse of Conscience for sin be not come, it will come:
If remorse of Conscience for since be not come, it will come:
cs n1 pp-f n1 p-acp n1 vbb xx vvn, pn31 vmb vvi:
(24) chapter (DIV2)
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And the sinner may look upon himself within Gunshot, that is at ease, and in peace at present.
And the sinner may look upon himself within Gunshot, that is At ease, and in peace At present.
cc dt n1 vmb vvi p-acp px31 p-acp np1, cst vbz p-acp n1, cc p-acp n1 p-acp j.
(24) chapter (DIV2)
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Think not that God hath forgotten those sins that thou thy self hast. Thou sinnedst so and so, and thoughtest I was like thy self;
Think not that God hath forgotten those Sins that thou thy self haste. Thou sinnedst so and so, and thoughtest I was like thy self;
vvb xx cst np1 vhz vvn d n2 cst pns21 po21 n1 n1. pns21 vvd2 av cc av, cc vvd2 pns11 vbds j po21 n1;
(24) chapter (DIV2)
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but I will set thy sins in order before thee. A man may be questioned by men for a murder done long since; but I will Set thy Sins in order before thee. A man may be questioned by men for a murder done long since;
cc-acp pns11 vmb vvi po21 n2 p-acp n1 p-acp pno21. dt n1 vmb vbi vvn p-acp n2 p-acp dt n1 vdn av-j a-acp;
(24) chapter (DIV2)
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how much more will a sinner be questioned for his sins, he sinned in Adam, so many thousand years ago;
how much more will a sinner be questioned for his Sins, he sinned in Adam, so many thousand Years ago;
c-crq d dc vmb dt n1 vbi vvn p-acp po31 n2, pns31 vvd p-acp np1, av d crd n2 av;
(24) chapter (DIV2)
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and especially for those of his whole life, if he have not sued out his pardon by Christ? Remember, and forget not, how thou provokedst God in the wilderness, from the day that thou didst depart from Aegypt.
and especially for those of his Whole life, if he have not sued out his pardon by christ? remember, and forget not, how thou provokedst God in the Wilderness, from the day that thou didst depart from Egypt.
cc av-j p-acp d pp-f po31 j-jn n1, cs pns31 vhb xx vvn av po31 n1 p-acp np1? vvb, cc vvb xx, c-crq pns21 vvd2 np1 p-acp dt n1, p-acp dt n1 cst pns21 vdd2 vvi p-acp np1.
(24) chapter (DIV2)
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This was forty years since, yet Israel must remember this, and be humbled for it, or else there is no pardon for it.
This was forty Years since, yet Israel must Remember this, and be humbled for it, or Else there is no pardon for it.
d vbds crd n2 a-acp, av np1 vmb vvi d, cc vbi vvn p-acp pn31, cc av pc-acp vbz dx n1 p-acp pn31.
(24) chapter (DIV2)
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Men that live in sin, with easie thoughts of pardon, it's just with God to give them up to despair of pardon,
Men that live in since, with easy thoughts of pardon, it's just with God to give them up to despair of pardon,
np1 cst vvb p-acp n1, p-acp j n2 pp-f n1, pn31|vbz j p-acp np1 pc-acp vvi pno32 a-acp p-acp n1 pp-f n1,
(24) chapter (DIV2)
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when their Conscience comes to sense of their sins.
when their Conscience comes to sense of their Sins.
c-crq po32 n1 vvz p-acp n1 pp-f po32 n2.
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But yet take heed, when sense of sin and wrath does come, of settling your selves in the valley of Achor; but see it to be a door of hope. God dislikes dispair in sinners, as much as presumption.
But yet take heed, when sense of since and wrath does come, of settling your selves in the valley of Achor; but see it to be a door of hope. God dislikes despair in Sinners, as much as presumption.
cc-acp av vvb n1, c-crq n1 pp-f n1 cc n1 vdz vvi, pp-f vvg po22 n2 p-acp dt n1 pp-f np1; p-acp vvi pn31 pc-acp vbi dt n1 pp-f n1. np1 vvz n1 p-acp n2, c-acp d c-acp n1.
(24) chapter (DIV2)
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God would have sinners magnifie his mercy, as well as his justice: He is Almighty to pardon, as well as to revenge.
God would have Sinners magnify his mercy, as well as his Justice: He is Almighty to pardon, as well as to revenge.
np1 vmd vhi n2 vvi po31 n1, c-acp av c-acp po31 n1: pns31 vbz j-jn p-acp n1, c-acp av c-acp pc-acp vvi.
(24) chapter (DIV2)
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Your sins may be mighty, but not Almighty: But God is Almighty to pardon; Let the power of my Lord be great, saith Moses, to pardon this peoples sin.
Your Sins may be mighty, but not Almighty: But God is Almighty to pardon; Let the power of my Lord be great, Says Moses, to pardon this peoples since.
po22 n2 vmb vbi j, cc-acp xx j-jn: cc-acp np1 vbz j-jn p-acp n1; vvb dt n1 pp-f po11 n1 vbi j, vvz np1, pc-acp vvi d ng1 n1.
(24) chapter (DIV2)
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And the humbled sinner hath this great power of God to pardon sin in promise; Let the wicked forsake his way, and he will abundantly pardon:
And the humbled sinner hath this great power of God to pardon since in promise; Let the wicked forsake his Way, and he will abundantly pardon:
cc dt j-vvn n1 vhz d j n1 pp-f np1 pc-acp vvi n1 p-acp n1; vvb dt j vvi po31 n1, cc pns31 vmb av-j vvi:
(24) chapter (DIV2)
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and may glory in it, as they did Mich. 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage;
and may glory in it, as they did Mich. 7.18. Who is a God like unto thee, that Pardoneth iniquity, and passes by the transgressions of the remnant of his heritage;
cc vmb vvi p-acp pn31, c-acp pns32 vdd np1 crd. r-crq vbz dt n1 av-j p-acp pno21, cst vvz n1, cc vvz p-acp dt n2 pp-f dt n1 pp-f po31 n1;
(24) chapter (DIV2)
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because he delighteth in mercy? And so much for the third and last Doctrine from the fourteenth Verse.Because he delights in mercy? And so much for the third and last Doctrine from the fourteenth Verse.
c-acp pns31 vvz p-acp n1? cc av av-d c-acp dt ord cc ord n1 p-acp dt ord n1.
(24) chapter (DIV2)
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CHAP. XX.
CHAP. XX.
np1 crd.
(25) chapter (DIV2)
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Representeth, How much it is in the nature of man, when convicted of sin, to have recourse to any thing, Representeth, How much it is in the nature of man, when convicted of since, to have recourse to any thing,
vvz, c-crq av-d pn31 vbz p-acp dt n1 pp-f n1, c-crq vvn pp-f n1, pc-acp vhi n1 p-acp d n1,
(25) chapter (DIV2)
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though never so vain, for ease, rather than unto God. Several Reasons or Causes from whence this comes to pass.
though never so vain, for ease, rather than unto God. Several Reasons or Causes from whence this comes to pass.
cs av-x av j, p-acp n1, av-c cs p-acp np1. j n2 cc n2 p-acp c-crq d vvz pc-acp vvi.
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The Application informing us, That Conviction is but a partial Conversion; and of what nature are all false Refuges.
The Application informing us, That Conviction is but a partial Conversion; and of what nature Are all false Refuges.
dt n1 vvg pno12, cst n1 vbz p-acp dt j n1; cc pp-f r-crq n1 vbr d j n2.
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With divers Considerations moving us to beware of them;
With diverse Considerations moving us to beware of them;
p-acp j n2 vvg pno12 pc-acp vvi pp-f pno32;
(25) chapter (DIV2)
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from the first Clause of the fifteenth Verse, And he went and joyned himself to a Citizen of that Countrey.from the First Clause of the fifteenth Verse, And he went and joined himself to a Citizen of that Country.
p-acp dt ord n1 pp-f dt ord n1, cc pns31 vvd cc vvn px31 p-acp dt n1 pp-f d n1.
(25) chapter (DIV2)
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HAVING Considered the sinners misery, let us next see the course he takes for his relief, in the fifteenth Verse;
HAVING Considered the Sinners misery, let us next see the course he Takes for his relief, in the fifteenth Verse;
vhg vvn dt ng1 n1, vvb pno12 ord vvi dt n1 pns31 vvz p-acp po31 n1, p-acp dt ord n1;
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And he went and joyned himself to a Citizen of that Countrey, and he sent him into his fields to feed Swine. And he went and joined himself to a Citizen of that Country, and he sent him into his fields to feed Swine.
cc pns31 vvd cc vvn px31 p-acp dt n1 pp-f d n1, cc pns31 vvd pno31 p-acp po31 n2 pc-acp vvi n1.
(25) chapter (DIV2)
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And here we have two things to be considered: 1. The project of this Prodigal for his relief in his great strait, He went and joyned himself to a Citizen of that Countrey.
And Here we have two things to be considered: 1. The project of this Prodigal for his relief in his great strait, He went and joined himself to a Citizen of that Country.
cc av pns12 vhb crd n2 pc-acp vbi vvn: crd dt n1 pp-f d n-jn p-acp po31 n1 p-acp po31 j n1, pns31 vvd cc vvn px31 p-acp dt n1 pp-f d n1.
(25) chapter (DIV2)
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The Greek word signifieth to glue together; so that he did, as it were, put himself as an Apprentice to him; The Greek word signifies to glue together; so that he did, as it were, put himself as an Apprentice to him;
dt jp n1 vvz pc-acp vvi av; av cst pns31 vdd, c-acp pn31 vbdr, vvd px31 p-acp dt n1 p-acp pno31;
(25) chapter (DIV2)
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the same word as is used to express our union with Christ. He that is joyned to the Lord, is one spirit.
the same word as is used to express our Union with christ. He that is joined to the Lord, is one Spirit.
dt d n1 c-acp vbz vvn pc-acp vvi po12 n1 p-acp np1. pns31 cst vbz vvn p-acp dt n1, vbz crd n1.
(25) chapter (DIV2)
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2. There is the imployment the Citizen set him to, He sent him into his fields to feed Swine: mean and base service.
2. There is the employment the Citizen Set him to, He sent him into his fields to feed Swine: mean and base service.
crd pc-acp vbz dt n1 dt n1 vvd pno31 p-acp, pns31 vvd pno31 p-acp po31 n2 pc-acp vvi n1: vvb cc j n1.
(25) chapter (DIV2)
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As to the first, you'l say, Who is meant by this Citizen? It may be the Devil, or carnal Reason, which is from the Devil.
As to the First, You'll say, Who is meant by this Citizen? It may be the devil, or carnal Reason, which is from the devil.
c-acp p-acp dt ord, pn22|vmb vvi, r-crq vbz vvn p-acp d n1? pn31 vmb vbi dt n1, cc j n1, r-crq vbz p-acp dt n1.
(25) chapter (DIV2)
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So St. James speaks of wisdom that is sensual and devilish. The Devil is called the Prince of this world, and the God of this world.
So Saint James speaks of Wisdom that is sensual and devilish. The devil is called the Prince of this world, and the God of this world.
av n1 np1 vvz pp-f n1 cst vbz j cc j. dt n1 vbz vvn dt n1 pp-f d n1, cc dt n1 pp-f d n1.
(25) chapter (DIV2)
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He is the Chief of this far Countrey; and to his service carnal and wicked men devote themselves:
He is the Chief of this Far Country; and to his service carnal and wicked men devote themselves:
pns31 vbz dt n-jn pp-f d j n1; cc p-acp po31 n1 j cc j n2 vvb px32:
(25) chapter (DIV2)
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Ye are of your Father the Devil, and his lusts ye will do. The Devil hath wicked men at his beck; You Are of your Father the devil, and his Lustiest you will do. The devil hath wicked men At his beck;
pn22 vbr pp-f po22 n1 dt n1, cc po31 n2 pn22 vmb vdi. dt n1 vhz j n2 p-acp po31 n1;
(25) chapter (DIV2)
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They are taken captive by him at his will. They Are taken captive by him At his will.
pns32 vbr vvn j-jn p-acp pno31 p-acp po31 n1.
(25) chapter (DIV2)
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2. The carnal mind, which is enmity against God, sensual wisdom, which is of the Devil, James 3.15.
2. The carnal mind, which is enmity against God, sensual Wisdom, which is of the devil, James 3.15.
crd dt j n1, r-crq vbz n1 p-acp np1, j n1, r-crq vbz pp-f dt n1, np1 crd.
(25) chapter (DIV2)
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2479
This sent him not home to make his peace with his Father, but kept him in this far Countrey, though labouring under Famine.
This sent him not home to make his peace with his Father, but kept him in this Far Country, though labouring under Famine.
np1 vvd pno31 xx av-an p-acp vvi po31 n1 p-acp po31 n1, cc-acp vvd pno31 p-acp d j n1, c-acp vvg p-acp n1.
(25) chapter (DIV2)
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As Israel had rather return to Egypt, that had been to them a house of Bondage,
As Israel had rather return to Egypt, that had been to them a house of Bondage,
p-acp np1 vhd av-c vvb p-acp np1, cst vhd vbn p-acp pno32 dt n1 pp-f n1,
(25) chapter (DIV2)
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than go forward to Canaan, the good Land of Promise.
than go forward to Canaan, the good Land of Promise.
cs vvb av-j p-acp np1, dt j n1 pp-f n1.
(25) chapter (DIV2)
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2. As to his imployment this Citizen set him about, it was base, He sent him into his fields to feed Swine;
2. As to his employment this Citizen Set him about, it was base, He sent him into his fields to feed Swine;
crd p-acp p-acp po31 n1 d n1 vvd pno31 a-acp, pn31 vbds j, pns31 vvd pno31 p-acp po31 n2 pc-acp vvi n1;
(25) chapter (DIV2)
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which was intolerable to a Jew, to whom Swine were an abomination. It imports the drudgery that Satan puts natural men upon; they are his Vassals;
which was intolerable to a Jew, to whom Swine were an abomination. It imports the drudgery that Satan puts natural men upon; they Are his Vassals;
r-crq vbds j p-acp dt np1, p-acp ro-crq n1 vbdr dt n1. pn31 vvz dt n1 cst np1 vvz j n2 p-acp; pns32 vbr po31 n2;
(25) chapter (DIV2)
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he imployes them in very base work, to do his lusts. As Turks do Christians who are their slaves, but with this difference;
he employs them in very base work, to do his Lustiest. As Turks do Christians who Are their slaves, but with this difference;
pns31 vvz pno32 p-acp av j n1, pc-acp vdi po31 n2. p-acp n2 vdb np1 r-crq vbr po32 n2, cc-acp p-acp d n1;
(25) chapter (DIV2)
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these are drudges against their will, those very willingly, though they think not so; as it's said in another case of the Assyrians.
these Are drudges against their will, those very willingly, though they think not so; as it's said in Another case of the Assyrians.
d vbr n2 p-acp po32 n1, d av av-j, cs pns32 vvb xx av; c-acp pn31|vbz vvn p-acp j-jn n1 pp-f dt njp2.
(25) chapter (DIV2)
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The scope and spiritual meaning of this part of the Parable is this; It sets forth 1. the sorry shifts that men under Conviction and pangs of Conscience,
The scope and spiritual meaning of this part of the Parable is this; It sets forth 1. the sorry shifts that men under Conviction and pangs of Conscience,
dt n1 cc j n1 pp-f d n1 pp-f dt n1 vbz d; pn31 vvz av crd dt j n2 cst n2 p-acp n1 cc n2 pp-f n1,
(25) chapter (DIV2)
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as to their sinful state, do commonly make to get any peace, and prevent their returning to God;
as to their sinful state, do commonly make to get any peace, and prevent their returning to God;
c-acp p-acp po32 j n1, vdb av-j vvi pc-acp vvi d n1, cc vvi po32 vvg p-acp np1;
(25) chapter (DIV2)
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any quiet from a brawling Conscience keeps them off from seeking peace with God.
any quiet from a brawling Conscience keeps them off from seeking peace with God.
d j-jn p-acp dt j-vvg n1 vvz pno32 a-acp p-acp vvg n1 p-acp np1.
(25) chapter (DIV2)
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So that this is the first Doctrine, That when natural men come under troublesome Convictions of sin,
So that this is the First Doctrine, That when natural men come under troublesome Convictions of since,
av cst d vbz dt ord n1, cst c-crq j n2 vvb p-acp j n2 pp-f n1,
(25) chapter (DIV2)
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and sense of wrath, their way is to fly to any vain and sorry shifts for ease, and not to God.
and sense of wrath, their Way is to fly to any vain and sorry shifts for ease, and not to God.
cc n1 pp-f n1, po32 n1 vbz pc-acp vvi p-acp d j cc j n2 p-acp n1, cc xx p-acp np1.
(25) chapter (DIV2)
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It's the use of such to make lies their refuge: It runs in the heart-veins of natural men:
It's the use of such to make lies their refuge: It runs in the heart-veins of natural men:
pn31|vbz dt n1 pp-f d pc-acp vvi vvz po32 n1: pn31 vvz p-acp dt n2 pp-f j n2:
(25) chapter (DIV2)
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We have made lies our refuge; and under falshood have we hid our selves. We have made lies our refuge; and under falsehood have we hid our selves.
pns12 vhb vvn vvz po12 n1; cc p-acp n1 vhb pns12 vvn po12 n2.
(25) chapter (DIV2)
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Like a man that is fallen into the water, he'l catch at any thing that is next to help him,
Like a man that is fallen into the water, He'll catch At any thing that is next to help him,
av-j dt n1 cst vbz vvn p-acp dt n1, pns31|vmb vvi p-acp d n1 cst vbz ord pc-acp vvi pno31,
(25) chapter (DIV2)
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though it do him no good.
though it do him no good.
cs pn31 vdb pno31 dx j.
(25) chapter (DIV2)
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If a meer Moralist fall under these Convictions at any time, his sanctuary is, All these have I kept from my youth.
If a mere Moralist fallen under these Convictions At any time, his sanctuary is, All these have I kept from my youth.
cs dt j n1 vvi p-acp d n2 p-acp d n1, po31 n1 vbz, d d vhb pns11 vvn p-acp po11 n1.
(25) chapter (DIV2)
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If a Pharisee's Conscience check him, as it seldome does, his refuge is, I thank God I am not as other men, or as this Publican.
If a Pharisee's Conscience check him, as it seldom does, his refuge is, I thank God I am not as other men, or as this Publican.
cs dt vvz n1 vvi pno31, c-acp pn31 av vdz, po31 n1 vbz, pns11 vvb np1 pns11 vbm xx c-acp j-jn n2, cc c-acp d n1.
(25) chapter (DIV2)
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If an ignorant Creature's conscience grumble, he betakes himself to his good meanings, as the Philistines did,
If an ignorant Creature's conscience grumble, he betakes himself to his good meanings, as the philistines did,
cs dt j ng1 n1 vvi, pns31 vvz px31 p-acp po31 j n2, p-acp dt njp2 vdd,
(25) chapter (DIV2)
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when they sent away the Ark that plagued them upon a new Cart. If the Conscience of a prophane man slie in his face, he slies to hereafter Repentance; or God is merciful;
when they sent away the Ark that plagued them upon a new Cart. If the Conscience of a profane man sly in his face, he slies to hereafter Repentance; or God is merciful;
c-crq pns32 vvd av dt n1 cst vvd pno32 p-acp dt j n1 cs dt n1 pp-f dt j n1 j p-acp po31 n1, pns31 vvz p-acp av n1; cc np1 vbz j;
(25) chapter (DIV2)
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or Jesus Christ died for sinners in the lump.
or jesus christ died for Sinners in the lump.
cc np1 np1 vvd p-acp n2 p-acp dt n1.
(25) chapter (DIV2)
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And thus natural men, when against their will they are convinced of their woful condition, think thus to skin over the sore for present.
And thus natural men, when against their will they Are convinced of their woeful condition, think thus to skin over the soar for present.
cc av j n2, c-crq p-acp po32 n1 pns32 vbr vvn pp-f po32 j n1, vvb av p-acp n1 p-acp dt j c-acp j.
(25) chapter (DIV2)
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And this is the reason why we have many convinced sinners, but few converted, because their convictions send them to false refuges, and not to God.
And this is the reason why we have many convinced Sinners, but few converted, Because their convictions send them to false refuges, and not to God.
cc d vbz dt n1 c-crq pns12 vhb d j-vvn n2, cc-acp d vvn, c-acp po32 n2 vvi pno32 p-acp j n2, cc xx p-acp np1.
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2502
This Prodigal, when he was in want, and met with a mighty famine in a far Countrey, he speaks not a word as yet of his returning home to his Father;
This Prodigal, when he was in want, and met with a mighty famine in a Far Country, he speaks not a word as yet of his returning home to his Father;
d j-jn, c-crq pns31 vbds p-acp n1, cc vvd p-acp dt j n1 p-acp dt j n1, pns31 vvz xx dt n1 c-acp av pp-f po31 vvg av-an p-acp po31 n1;
(25) chapter (DIV2)
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but he hires himself to a Citizen of that far Countrey.
but he hires himself to a Citizen of that Far Country.
cc-acp pns31 n2 px31 p-acp dt n1 pp-f cst j n1.
(25) chapter (DIV2)
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2504
So long as a sinner can make any shift to be quiet in his sinful state, he thinks not of his return to God.
So long as a sinner can make any shift to be quiet in his sinful state, he thinks not of his return to God.
av av-j c-acp dt n1 vmb vvi d n1 pc-acp vbi j-jn p-acp po31 j n1, pns31 vvz xx pp-f po31 n1 p-acp np1.
(25) chapter (DIV2)
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2505
As it's said of Ephraim, when he saw his sickness, he went to the Assyrian, not to God,
As it's said of Ephraim, when he saw his sickness, he went to the assyrian, not to God,
p-acp pn31|vbz vvn pp-f np1, c-crq pns31 vvd po31 n1, pns31 vvd p-acp dt jp, xx p-acp np1,
(25) chapter (DIV2)
569
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2506
though he missed there of healing for his wound.
though he missed there of healing for his wound.
cs pns31 vvd a-acp pp-f vvg p-acp po31 n1.
(25) chapter (DIV2)
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2507
We have much experience how apt men are to ward off the blows of the Word from their Consciences:
We have much experience how apt men Are to ward off the blows of the Word from their Consciences:
pns12 vhb d n1 c-crq j n2 vbr pc-acp vvi a-acp dt n2 pp-f dt n1 p-acp po32 n2:
(25) chapter (DIV2)
570
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2508
And if a blow do light there, and hurt, their plaister is some worldly diversion;
And if a blow do Light there, and hurt, their plaster is Some worldly diversion;
cc cs dt n1 vdb vvi a-acp, cc n1, po32 n1 vbz d j n1;
(25) chapter (DIV2)
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2509
some deceitful lust in their heart asks them, as Jonadab did Amnon, Why art thou so lean from day to day? or they think to wear it out in time,
Some deceitful lust in their heart asks them, as Jonadab did Amnon, Why art thou so lean from day to day? or they think to wear it out in time,
d j n1 p-acp po32 n1 vvz pno32, c-acp np1 vdd np1, q-crq vb2r pns21 av j p-acp n1 p-acp n1? cc pns32 vvb pc-acp vvi pn31 av p-acp n1,
(25) chapter (DIV2)
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2510
as some hardy men do by bodily distempers.
as Some hardy men do by bodily distempers.
c-acp d j n2 vdb p-acp j n2.
(25) chapter (DIV2)
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2511
It's the practice of men in their sins to keep off their doom, as long as they can, by Apologies for themselves, having been taught it from the beginning;
It's the practice of men in their Sins to keep off their doom, as long as they can, by Apologies for themselves, having been taught it from the beginning;
pn31|vbz dt n1 pp-f n2 p-acp po32 n2 pc-acp vvi a-acp po32 n1, c-acp av-j c-acp pns32 vmb, p-acp n2 p-acp px32, vhg vbn vvn pn31 p-acp dt n1;
(25) chapter (DIV2)
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2512
The Serpent beguiled me, and I did eat. The woman which thou gavest me, gave me, and I did eat. The Serpent beguiled me, and I did eat. The woman which thou Gavest me, gave me, and I did eat.
dt n1 vvd pno11, cc pns11 vdd vvi. dt n1 r-crq pns21 vvd2 pno11, vvd pno11, cc pns11 vdd vvi.
(25) chapter (DIV2)
571
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2513
When John terrified the Pharisees and Sadduces with, O generation of Vipers, who hath warned you to flee from the wrath to come? They immediately slie to their imaginary City of Refuge;
When John terrified the Pharisees and Sadducees with, Oh generation of Vipers, who hath warned you to flee from the wrath to come? They immediately sly to their imaginary city of Refuge;
c-crq np1 vvd dt np2 cc np2 p-acp, uh n1 pp-f n2, r-crq vhz vvn pn22 pc-acp vvi p-acp dt n1 pc-acp vvi? pns32 av-j j p-acp po32 j n1 pp-f n1;
(25) chapter (DIV2)
571
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2514
We have Abraham to our Father. We have Abraham to our Father.
pns12 vhb np1 pc-acp po12 n1.
(25) chapter (DIV2)
571
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2515
What a Catalogue of Pleas had Paul for himself before his Conversion? He had his birth, and his sect,
What a Catalogue of Pleasant had Paul for himself before his Conversion? He had his birth, and his sect,
q-crq dt n1 pp-f n2 vhd np1 p-acp px31 p-acp po31 n1? pns31 vhd po31 n1, cc po31 n1,
(25) chapter (DIV2)
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2516
and his unblamable life, and his zeal in his way:
and his Unblamable life, and his zeal in his Way:
cc po31 j n1, cc po31 n1 p-acp po31 n1:
(25) chapter (DIV2)
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2517
but when he had obtained mercy and grace to be a Convert, he was ashamed of all those plausible shifts he had made to keep and nussle himself in his natural, sinful estate;
but when he had obtained mercy and grace to be a Convert, he was ashamed of all those plausible shifts he had made to keep and nussle himself in his natural, sinful estate;
cc-acp c-crq pns31 vhd vvn n1 cc n1 pc-acp vbi dt vvb, pns31 vbds j pp-f d d j n2 pns31 vhd vvn pc-acp vvi cc vvi px31 p-acp po31 j, j n1;
(25) chapter (DIV2)
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2518
he cast them all off as dross and dung, when he came to know the necessity and excellency of Jesus Christ by experience;
he cast them all off as dross and dung, when he Come to know the necessity and excellency of jesus christ by experience;
pns31 vvd pno32 d a-acp p-acp n1 cc n1, c-crq pns31 vvd pc-acp vvi dt n1 cc n1 pp-f np1 np1 p-acp n1;
(25) chapter (DIV2)
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2519
here he saw was a convicted sinners City of Refuge indeed.
Here he saw was a convicted Sinners city of Refuge indeed.
av pns31 vvd vbds dt j-vvn n2 n1 pp-f n1 av.
(25) chapter (DIV2)
572
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2520
Poor sinners have their bushes to stand under when a shour comes, till there come a storm indeed, that forceth them out to seek a safer place.
Poor Sinners have their Bushes to stand under when a shour comes, till there come a storm indeed, that forceth them out to seek a safer place.
j n2 vhb po32 n2 pc-acp vvi p-acp c-crq dt n1 vvz, c-acp pc-acp vvi dt n1 av, cst vvz pno32 av pc-acp vvi dt jc n1.
(25) chapter (DIV2)
573
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2521
When a sinner is ready to fall, then Satan puts a Reed in the shape of a Staff into his hand;
When a sinner is ready to fallen, then Satan puts a Reed in the shape of a Staff into his hand;
c-crq dt n1 vbz j pc-acp vvi, cs np1 vvz dt n1 p-acp dt n1 pp-f dt n1 p-acp po31 n1;
(25) chapter (DIV2)
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2522
he represents to him an imaginary mercy of God, such as cannot be found in the holy Scripture;
he represents to him an imaginary mercy of God, such as cannot be found in the holy Scripture;
pns31 vvz p-acp pno31 dt j n1 pp-f np1, d c-acp vmbx vbi vvn p-acp dt j n1;
(25) chapter (DIV2)
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2523
such a mercy as would destroy God's Justice, and Truth, and Holiness; such mercy as incourageth in sin, to sin that grace may abound.
such a mercy as would destroy God's justice, and Truth, and Holiness; such mercy as Encourageth in since, to since that grace may abound.
d dt n1 c-acp vmd vvi npg1 n1, cc n1, cc n1; d n1 c-acp vvz p-acp n1, p-acp n1 cst n1 vmb vvi.
(25) chapter (DIV2)
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2524
And if he be beaten off from this mercy, then he catches at hereafter Repentance, or at some negative goodness:
And if he be beaten off from this mercy, then he Catches At hereafter Repentance, or At Some negative Goodness:
cc cs pns31 vbb vvn a-acp p-acp d n1, cs pns31 vvz p-acp av n1, cc p-acp d j-jn n1:
(25) chapter (DIV2)
573
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2525
He thinks in himself, he is not guilty of such and such sins as many are,
He thinks in himself, he is not guilty of such and such Sins as many Are,
pns31 vvz p-acp px31, pns31 vbz xx j pp-f d cc d n2 c-acp d vbr,
(25) chapter (DIV2)
573
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2526
and some of the godly in Scripture.
and Some of the godly in Scripture.
cc d pp-f dt j p-acp n1.
(25) chapter (DIV2)
573
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2527
I am the fuller in this case, because men are so full of shifts, when under convictions of sin, to hold them off from through Conversion to God. Reasons of the Doctrine.
I am the fuller in this case, Because men Are so full of shifts, when under convictions of since, to hold them off from through Conversion to God. Reasons of the Doctrine.
pns11 vbm dt jc p-acp d n1, c-acp n2 vbr av j pp-f n2, c-crq p-acp n2 pp-f n1, pc-acp vvi pno32 a-acp p-acp p-acp n1 p-acp np1. ng1 pp-f dt n1.
(25) chapter (DIV2)
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2528
The Reasons why men, when under Convictions of Conscience have recourse to false Refuges, are 1. From their ignorance:
The Reasons why men, when under Convictions of Conscience have recourse to false Refuges, Are 1. From their ignorance:
dt n2 c-crq n2, c-crq p-acp n2 pp-f n1 vhb n1 p-acp j n2, vbr crd p-acp po32 n1:
(25) chapter (DIV2)
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2529
when they feel their wound, they are ignorant of a certain remedy, and therefore make many experiments:
when they feel their wound, they Are ignorant of a certain remedy, and Therefore make many experiments:
c-crq pns32 vvb po32 n1, pns32 vbr j pp-f dt j n1, cc av vvb d n2:
(25) chapter (DIV2)
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Page 192
2530
They are as men affrighted out of their sleep, that know not on the sudden where they are, or what to do.
They Are as men affrighted out of their sleep, that know not on the sudden where they Are, or what to do.
pns32 vbr p-acp n2 vvn av pp-f po32 n1, cst vvb xx p-acp dt j c-crq pns32 vbr, cc r-crq pc-acp vdi.
(25) chapter (DIV2)
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2531
Mens Ignorance of the Covenant of Works, and Grace, and of the state of nature and grace;
Mens Ignorance of the Covenant of Works, and Grace, and of the state of nature and grace;
np1 n1 pp-f dt n1 pp-f vvz, cc n1, cc pp-f dt n1 pp-f n1 cc n1;
(25) chapter (DIV2)
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2532
or of the nature of sin and grace;
or of the nature of since and grace;
cc pp-f dt n1 pp-f n1 cc n1;
(25) chapter (DIV2)
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2533
this ignorance makes them so fouly mistake in their Sanctuaries, when their sin finds them out,
this ignorance makes them so foully mistake in their Sanctuaries, when their since finds them out,
d n1 vvz pno32 av av-j vvi p-acp po32 n2, c-crq po32 n1 vvz pno32 av,
(25) chapter (DIV2)
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2534
and the curse of the Law pursues their souls: My people are destroyed for lack of knowledge.
and the curse of the Law pursues their Souls: My people Are destroyed for lack of knowledge.
cc dt n1 pp-f dt n1 vvz po32 n2: po11 n1 vbr vvn p-acp n1 pp-f n1.
(25) chapter (DIV2)
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2535
A blind man could not hit the way to any of the Cities of Refuge among the Jews:
A blind man could not hit the Way to any of the Cities of Refuge among the jews:
dt j n1 vmd xx vvi dt n1 p-acp d pp-f dt n2 pp-f n1 p-acp dt np2:
(25) chapter (DIV2)
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2536
So poor ignorant souls, when they fall under terrour of Conscience, through their blindness they cannot hit their way to Christ, the appointed remedy.
So poor ignorant Souls, when they fallen under terror of Conscience, through their blindness they cannot hit their Way to christ, the appointed remedy.
av j j n2, c-crq pns32 vvb p-acp n1 pp-f n1, p-acp po32 n1 pns32 vmbx vvi po32 n1 p-acp np1, dt j-vvn n1.
(25) chapter (DIV2)
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2537
Satan drives on a great design in blinding the minds of them that believe not, lest they should believe, and be healed:
Satan drives on a great Design in blinding the minds of them that believe not, lest they should believe, and be healed:
np1 vvz p-acp dt j n1 p-acp vvg dt n2 pp-f pno32 cst vvb xx, cs pns32 vmd vvi, cc vbi vvn:
(25) chapter (DIV2)
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2538
As the Philistines carried on their design to destroy Sampson by putting out his eyes. 2. A second Reason is mens unwillingness to venture on Christ upon Scripture terms:
As the philistines carried on their Design to destroy Sampson by putting out his eyes. 2. A second Reason is men's unwillingness to venture on christ upon Scripture terms:
c-acp dt njp2 vvd p-acp po32 n1 pc-acp vvi np1 p-acp vvg av po31 n2. crd dt ord n1 vbz ng2 n1 pc-acp vvi p-acp np1 p-acp n1 n2:
(25) chapter (DIV2)
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2539
Sinners would have Christ, but on their own terms; his are too high for them;
Sinners would have christ, but on their own terms; his Are too high for them;
n2 vmd vhi np1, cc-acp p-acp po32 d n2; po31 vbr av j p-acp pno32;
(25) chapter (DIV2)
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2540
to forsake all, even their sweetest lusts, take up his Cross and follow him, not knowing whether they go,
to forsake all, even their Sweetest Lustiest, take up his Cross and follow him, not knowing whither they go,
pc-acp vvi d, av po32 js n2, vvb a-acp po31 n1 cc vvi pno31, xx vvg cs pns32 vvb,
(25) chapter (DIV2)
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2541
as Abraham did his own Kindred and Countrey; therefore they take up with cheaper stuff. Others, besides that rich man, think Christ's terms too hard.
as Abraham did his own Kindred and Country; Therefore they take up with cheaper stuff. Others, beside that rich man, think Christ's terms too hard.
c-acp np1 vdd po31 d n1 cc n1; av pns32 vvb a-acp p-acp jc n1. n2-jn, p-acp cst j n1, vvb npg1 n2 av av-j.
(25) chapter (DIV2)
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2542
Jesus Christ is a City of Refuge to none that would have him and their lusts too:
jesus christ is a city of Refuge to none that would have him and their Lustiest too:
np1 np1 vbz dt n1 pp-f n1 p-acp pi cst vmd vhi pno31 cc po32 n2 av:
(25) chapter (DIV2)
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2543
Indeed they may bring their sins to him, when they come themselves, but as their sores, of which they would be healed.
Indeed they may bring their Sins to him, when they come themselves, but as their sores, of which they would be healed.
av pns32 vmb vvi po32 n2 p-acp pno31, c-crq pns32 vvb px32, cc-acp c-acp po32 n2, pp-f r-crq pns32 vmd vbi vvn.
(25) chapter (DIV2)
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2544
But it's as hard for a natural man to leave his lusts, to follow Christ, as it was for that rich man to leave his great estate.
But it's as hard for a natural man to leave his Lustiest, to follow christ, as it was for that rich man to leave his great estate.
p-acp pn31|vbz c-acp j c-acp dt j n1 pc-acp vvi po31 n2, pc-acp vvi np1, c-acp pn31 vbds p-acp d j n1 pc-acp vvi po31 j n1.
(25) chapter (DIV2)
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2545
But doth not God offer Christ, and Christ himself freely, and without terms? — buy wine and milk without money, and without price. Yes;
But does not God offer christ, and christ himself freely, and without terms? — buy wine and milk without money, and without price. Yes;
cc-acp vdz xx np1 vvi np1, cc np1 px31 av-j, cc p-acp n2? — vvb n1 cc n1 p-acp n1, cc p-acp n1. uh;
(25) chapter (DIV2)
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2546
but this invitation is to such as thirst;
but this invitation is to such as thirst;
cc-acp d n1 vbz pc-acp d c-acp n1;
(25) chapter (DIV2)
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2547
Ho every one that thirsteth come — And this thirst of the sinner comes through the Consciences labouring under the burden of sin, and sense of Divine wrath:Ho every one that Thirsteth come — And this thirst of the sinner comes through the Consciences labouring under the burden of since, and sense of Divine wrath:
uh d crd cst vvz vvi — cc d n1 pp-f dt n1 vvz p-acp dt n2 vvg p-acp dt n1 pp-f n1, cc n1 pp-f j-jn n1:
(25) chapter (DIV2)
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2548
Come unto me all ye that labour, and are heavy laden, and I will give you rest. Come unto me all you that labour, and Are heavy laden, and I will give you rest.
vvb p-acp pno11 d pn22 cst vvb, cc vbr j vvn, cc pns11 vmb vvi pn22 n1.
(25) chapter (DIV2)
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2549
And yet Christ's terms, he propounds to a sinner, hinder not the terms of the gift.
And yet Christ's terms, he propounds to a sinner, hinder not the terms of the gift.
cc av npg1 n2, pns31 vvz p-acp dt n1, vvb xx dt n2 pp-f dt n1.
(25) chapter (DIV2)
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Page 193
2550
It is but as if a man should bid you cast the stones out of your hand, that you may take an handful of silver or gold;
It is but as if a man should bid you cast the stones out of your hand, that you may take an handful of silver or gold;
pn31 vbz cc-acp c-acp cs dt n1 vmd vvi pn22 vvd dt n2 av pp-f po22 n1, cst pn22 vmb vvi dt n1 pp-f n1 cc n1;
(25) chapter (DIV2)
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2551
for so the sinner is bid to cast his lusts out of his heart, that there may be room for Christ;
for so the sinner is bid to cast his Lustiest out of his heart, that there may be room for christ;
c-acp av dt n1 vbz vvn pc-acp vvi po31 n2 av pp-f po31 n1, cst a-acp vmb vbi n1 p-acp np1;
(25) chapter (DIV2)
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2552
Cast away from you all your transgressions — Now rather than a natural man will do this, he will close with any sorry shift to get his Conscience quiet. Cast away from you all your transgressions — Now rather than a natural man will do this, he will close with any sorry shift to get his Conscience quiet.
vvb av p-acp pn22 d po22 n2 — av av-c cs dt j n1 vmb vdi d, pns31 vmb vvi p-acp d j n1 pc-acp vvi po31 n1 j-jn.
(25) chapter (DIV2)
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Page 193
2553
3. A third Reason is, because it is ease, and not grace, or Christ himself, that the sinner troubled in Conscience first desires and seeks.
3. A third Reason is, Because it is ease, and not grace, or christ himself, that the sinner troubled in Conscience First Desires and seeks.
crd dt ord n1 vbz, c-acp pn31 vbz n1, cc xx n1, cc np1 px31, cst dt n1 vvn p-acp n1 ord vvz cc vvz.
(25) chapter (DIV2)
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2554
The troubled sinner does not naturally look out after grace, but ease; the soul is as eager of ease as the body.
The troubled sinner does not naturally look out After grace, but ease; the soul is as eager of ease as the body.
dt j-vvn n1 vdz xx av-j vvi av p-acp n1, cc-acp n1; dt n1 vbz a-acp j pp-f n1 p-acp dt n1.
(25) chapter (DIV2)
579
Page 194
2555
When the body is in great pain, a Countrey man will take any slip-sawce, as they say,
When the body is in great pain, a Country man will take any slip-sawce, as they say,
c-crq dt n1 vbz p-acp j n1, dt n1 n1 vmb vvi d n1, c-acp pns32 vvb,
(25) chapter (DIV2)
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2556
for some ease, rather than he will go to the Physician; this is costly;
for Some ease, rather than he will go to the physician; this is costly;
p-acp d n1, av-c cs pns31 vmb vvi p-acp dt n1; d vbz j;
(25) chapter (DIV2)
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Page 194
2557
he is for any thing that will stupifie the part grieved, and minds not to take away the cause of the grief.
he is for any thing that will stupify the part grieved, and minds not to take away the cause of the grief.
pns31 vbz p-acp d n1 cst vmb vvi dt n1 vvd, cc vvz xx pc-acp vvi av dt n1 pp-f dt n1.
(25) chapter (DIV2)
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2558
Thus doth the soul of a natural man, when he is in pain; there any thing that will give him present ease is welcome:
Thus does the soul of a natural man, when he is in pain; there any thing that will give him present ease is welcome:
av vdz dt n1 pp-f dt j n1, c-crq pns31 vbz p-acp n1; a-acp d n1 cst vmb vvi pno31 j n1 vbz j-jn:
(25) chapter (DIV2)
580
Page 194
2559
He'l stop Cerberus his mouth with a Crust.
He'll stop Cerberus his Mouth with a Crust.
pns31|vmb vvi np1 po31 n1 p-acp dt vvb.
(25) chapter (DIV2)
580
Page 194
2560
David must play away Saul his Evil Spirit with his Harp. Yea, there is many a man,David must play away Saul his Evil Spirit with his Harp. Yea, there is many a man,
np1 vmb vvi av np1 po31 j-jn n1 p-acp po31 np1 uh, pc-acp vbz d dt n1,
(25) chapter (DIV2)
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Page 194
2561
when in Soul-trouble for sin, and sense or fear of wrath, will fall to prayer and reading,
when in Soul trouble for since, and sense or Fear of wrath, will fallen to prayer and reading,
c-crq p-acp n1 p-acp n1, cc n1 cc n1 pp-f n1, vmb vvi p-acp n1 cc n-vvg,
(25) chapter (DIV2)
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Page 194
2562
and resolving, &c. to get some quiet within;
and resolving, etc. to get Some quiet within;
cc vvg, av pc-acp vvi d n-jn p-acp;
(25) chapter (DIV2)
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Page 194
2563
but so soon as it is got, his Devotion is laid aside, as a man plucks off the plaister when he thinks the sore is well.
but so soon as it is god, his Devotion is laid aside, as a man plucks off the plaster when he thinks the soar is well.
cc-acp av av c-acp pn31 vbz vvn, po31 n1 vbz vvn av, c-acp dt n1 vvz a-acp dt n1 c-crq pns31 vvz dt n1 vbz av.
(25) chapter (DIV2)
580
Page 194
2564
When the Lord slew Israel, then they sought him, and enquired early after God; yet they did but flatter him; they turned back.
When the Lord slew Israel, then they sought him, and inquired early After God; yet they did but flatter him; they turned back.
c-crq dt n1 vvd np1, cs pns32 vvd pno31, cc vvn av-j p-acp np1; av pns32 vdd p-acp vvi pno31; pns32 vvd av.
(25) chapter (DIV2)
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Page 194
2565
A man in a storm will into his Neighbours house, not to dwell there, but for shelter, till the storm be over.
A man in a storm will into his Neighbours house, not to dwell there, but for shelter, till the storm be over.
dt n1 p-acp dt n1 vmb p-acp po31 ng1 n1, xx pc-acp vvi a-acp, cc-acp p-acp n1, c-acp dt n1 vbb a-acp.
(25) chapter (DIV2)
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Page 194
2566
So is it with natural men, when Conscience is affrighted, they are for good prayers, and good books, and good company;
So is it with natural men, when Conscience is affrighted, they Are for good Prayers, and good books, and good company;
np1 vbz pn31 p-acp j n2, c-crq n1 vbz vvn, pns32 vbr p-acp j n2, cc j n2, cc j n1;
(25) chapter (DIV2)
580
Page 194
2567
but when the pain is past, they are as they were afore. Application.
but when the pain is past, they Are as they were afore. Application.
cc-acp c-crq dt n1 vbz j, pns32 vbr a-acp pns32 vbdr a-acp. n1.
(25) chapter (DIV2)
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1. This informs us, that a sinner, who is convinced of his sinful and miserable estate, is but half converted:
1. This informs us, that a sinner, who is convinced of his sinful and miserable estate, is but half converted:
crd np1 vvz pno12, cst dt n1, r-crq vbz vvn pp-f po31 j cc j n1, vbz p-acp n-jn vvn:
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Indeed this is but the least part of his conversion;
Indeed this is but the least part of his conversion;
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to drive him out of his secret places, to keep him off from false refuges and self-shiftings,
to drive him out of his secret places, to keep him off from false refuges and self-shiftings,
pc-acp vvi pno31 av pp-f po31 j-jn n2, pc-acp vvi pno31 a-acp p-acp j n2 cc j,
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and to get him to Christ upon Christ's terms, and to stick there, is the better part of the work.
and to get him to christ upon Christ's terms, and to stick there, is the better part of the work.
cc pc-acp vvi pno31 p-acp np1 p-acp npg1 n2, cc pc-acp vvi a-acp, vbz dt jc n1 pp-f dt n1.
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To convince of sin is the Spirit's first work; but to convince of righteousness is the harder:
To convince of since is the Spirit's First work; but to convince of righteousness is the harder:
p-acp vvi pp-f n1 vbz dt n1|vbz ord n1; p-acp pc-acp vvi pp-f n1 vbz dt jc:
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What to keep him from false Sanctuaries on the one hand, and from despairing reasonings on the other, this is the more difficult business.
What to keep him from false Sanctuaries on the one hand, and from despairing reasonings on the other, this is the more difficult business.
r-crq pc-acp vvi pno31 p-acp j n2 p-acp dt crd n1, cc p-acp vvg n2-vvg p-acp dt n-jn, d vbz dt av-dc j n1.
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Either a man is sullen, and will not hearken to a remedy for the wound, as Cain was;
Either a man is sullen, and will not harken to a remedy for the wound, as Cain was;
av-d dt n1 vbz j, cc vmb xx vvi p-acp dt n1 p-acp dt n1, c-acp np1 vbds;
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Why is thy countenance fallen? saith God to him: Why is thy countenance fallen? Says God to him:
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If thou doest well shalt thou not be accepted? or else he betakes himself to the next hedge he meets with for shelter,If thou dost well shalt thou not be accepted? or Else he betakes himself to the next hedge he meets with for shelter,
cs pns21 vd2 av vm2 pns21 xx vbi vvn? cc av pns31 vvz px31 p-acp dt ord n1 pns31 vvz p-acp p-acp n1,
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and there he thinks himself as safe as the Jebusites in their strong hold, when they sent this message to David; Except ye take away the blind and the lame, ye shall not come in hither.
and there he thinks himself as safe as the Jebusites in their strong hold, when they sent this message to David; Except you take away the blind and the lame, you shall not come in hither.
cc a-acp pns31 vvz px31 p-acp j c-acp dt n2 p-acp po32 j n1, c-crq pns32 vvd d n1 p-acp np1; c-acp pn22 vvb av dt j cc dt j, pn22 vmb xx vvi p-acp av.
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The strong man in the sinner, that is Satan, will not be disarmed, till a stronger than himself do the work, that is, the Lord Jesus Christ.
The strong man in the sinner, that is Satan, will not be disarmed, till a Stronger than himself do the work, that is, the Lord jesus christ.
dt j n1 p-acp dt n1, cst vbz np1, vmb xx vbi vvn, p-acp dt jc cs px31 vdb dt n1, cst vbz, dt n1 np1 np1.
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Paul 's considence in his stock, and sect, and legal righteousness, were a great prejudice to his conversion, Paul is confidence in his stock, and sect, and Legal righteousness, were a great prejudice to his conversion,
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so that he was converted in a miracle. 2. This may put us upon examination of our selves in the case; and
so that he was converted in a miracle. 2. This may put us upon examination of our selves in the case; and
av cst pns31 vbds vvn p-acp dt n1. crd d vmb vvi pno12 p-acp n1 pp-f po12 n2 p-acp dt n1; cc
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1. Observe your aptness or aversness to apologize for sin, or for your selves in sin.
1. Observe your aptness or averseness to apologise for since, or for your selves in since.
crd vvb po22 n1 cc n1 p-acp vvb p-acp n1, cc p-acp po22 n2 p-acp n1.
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Men hard to be convinced of sin, will easily take up with false Refuges when they are convinced:
Men hard to be convinced of since, will Easily take up with false Refuges when they Are convinced:
np1 av-j pc-acp vbi vvn pp-f n1, vmb av-j vvi a-acp p-acp j n2 c-crq pns32 vbr vvn:
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Most natural men withstand conviction as long as they can;
Most natural men withstand conviction as long as they can;
av-ds j n2 vvi n1 c-acp av-j c-acp pns32 vmb;
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Are we also blind? And when they are convinced, and come under the lash of Conscience, they will shark any where for present ease: are we also blind? And when they Are convinced, and come under the lash of Conscience, they will shark any where for present ease:
vbr pns12 av j? cc c-crq pns32 vbr vvn, cc vvb p-acp dt n1 pp-f n1, pns32 vmb n1 d c-crq p-acp j n1:
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as Cain, when he was driven out of the presence of the Lord, full of terrour in his Conscience for his sin, he strove to make diversions, in seeking a pleasant situation, as Cain, when he was driven out of the presence of the Lord, full of terror in his Conscience for his since, he strove to make diversions, in seeking a pleasant situation,
p-acp np1, c-crq pns31 vbds vvn av pp-f dt n1 pp-f dt n1, j pp-f n1 p-acp po31 n1 p-acp po31 n1, pns31 vvd pc-acp vvi n2, p-acp vvg dt j n1,
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and building a City for his safety, thinking (it may be) to drown the howlings of his Conscience;
and building a city for his safety, thinking (it may be) to drown the howlings of his Conscience;
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as the Italians of old were wont to do by Thunder, in ringing their great Bells,
as the Italians of old were wont to do by Thunder, in ringing their great Bells',
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and shooting off their great Canon.
and shooting off their great Canon.
cc vvg a-acp po32 j n1.
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2. Observe whether the Sanctuary you haste to upon conviction of sin, be a Scripture Refuge,
2. Observe whither the Sanctuary you haste to upon conviction of since, be a Scripture Refuge,
crd vvb cs dt n1 pn22 vvb p-acp p-acp n1 pp-f n1, vbb dt n1 n1,
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or some forged apprehension of your own phansie.
or Some forged apprehension of your own fancy.
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It is the Word rightly understood, and so applied, that is an easing plaister for a disturbed Conscience at sin.
It is the Word rightly understood, and so applied, that is an easing plaster for a disturbed Conscience At since.
pn31 vbz dt n1 av-jn vvn, cc av vvn, cst vbz dt vvg n1 p-acp dt j-vvn n1 p-acp n1.
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What saith the Scripture? It is the word of Christ that cures the sores of Conscience:
What Says the Scripture? It is the word of christ that cures the sores of Conscience:
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Son, be of good chear, thy sins are forgiven thee. It's the office of the Word to wound, and search the sinners Conscience, Heb. 4.12. Son, be of good cheer, thy Sins Are forgiven thee. It's the office of the Word to wound, and search the Sinners Conscience, Hebrew 4.12.
n1, vbb pp-f j n1, po21 n2 vbr vvn pno21. pn31|vbz dt n1 pp-f dt n1 pc-acp vvi, cc vvi dt ng1 n1, np1 crd.
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How did the Word make Felix tremble? God smites the Earth with the rod of his mouth;
How did the Word make Felix tremble? God smites the Earth with the rod of his Mouth;
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I have hewed them by the Prophets; I have slain them by the words of my mouth. I have hewed them by the prophets; I have slave them by the words of my Mouth.
pns11 vhb vvn pno32 p-acp dt n2; pns11 vhb vvn pno32 p-acp dt n2 pp-f po11 n1.
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And it is also the office of the Word to heal a wounded Spirit;
And it is also the office of the Word to heal a wounded Spirit;
cc pn31 vbz av dt n1 pp-f dt n1 pc-acp vvi dt j-vvn n1;
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The Lord hath given me the tongue of the learned, to speak a word in season to him that is weary. The Lord hath given me the tongue of the learned, to speak a word in season to him that is weary.
dt n1 vhz vvn pno11 dt n1 pp-f dt j, pc-acp vvi dt n1 p-acp n1 p-acp pno31 cst vbz j.
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And, The Lord hath sent me to heal the broken hearted, to preach deliverance to the Captives. And, The Lord hath sent me to heal the broken hearted, to preach deliverance to the Captives.
cc, dt n1 vhz vvn pno11 pc-acp vvi dt j-vvn j-vvn, pc-acp vvi n1 p-acp dt n2-jn.
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O when convinced and grieved sinners put their own wits to it for ease, it's a poor Medicine!
Oh when convinced and grieved Sinners put their own wits to it for ease, it's a poor Medicine!
uh q-crq vvd cc j-vvn n2 vvn po32 d n2 p-acp pn31 p-acp n1, pn31|vbz dt j n1!
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Medicina est morbo imbecillior; the Potion is too weak for the Disease.Medicina est morbo imbecillior; the Potion is too weak for the Disease.
fw-la fw-la fw-mi fw-la; dt n1 vbz av j c-acp dt n1.
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A sinner must follow the Word for his guide in all Soul-straits, as the Israelites did the Cloud in the Wilderness;
A sinner must follow the Word for his guide in all Soul straits, as the Israelites did the Cloud in the Wilderness;
dt n1 vmb vvi dt n1 p-acp po31 n1 p-acp d n2, c-acp dt np1 vdd dt n1 p-acp dt n1;
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and look up to Jesus Christ for healing their stung Consciences, as they did to the brazen Serpent for their stung Bodies.
and look up to jesus christ for healing their stung Consciences, as they did to the brazen Serpent for their stung Bodies.
cc vvb a-acp p-acp np1 np1 p-acp vvg po32 vvn n2, c-acp pns32 vdd p-acp dt j n1 p-acp po32 vvn n2.
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3. If the Sanctuary that a troubled Conscience takes to, leave or keep him in his sinful state,
3. If the Sanctuary that a troubled Conscience Takes to, leave or keep him in his sinful state,
crd cs dt n1 cst dt j-vvn n1 vvz p-acp, vvb cc vvi pno31 p-acp po31 j n1,
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and loath to come out of it, as Lot 's wife out of Sodom, this man makes lies his Refuge; he believes a lie;
and loath to come out of it, as Lot is wife out of Sodom, this man makes lies his Refuge; he believes a lie;
cc j pc-acp vvi av pp-f pn31, c-acp n1 vbz n1 av pp-f np1, d n1 vvz vvz po31 n1; pns31 vvz dt n1;
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a judgment on the followers of the man of sin. a judgement on the followers of the man of since.
dt n1 p-acp dt n2 pp-f dt n1 pp-f n1.
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The true Sanctuary of a grieved sinner is the free and rich grace of God in the Gospel, which is a great enemy to sin, Tit. 2.11. yea, though a man be willing to part with some particular sins, if he be not willing to part with his sinful state, he leans but on a broken Reed if he charm his troubled mind with this.
The true Sanctuary of a grieved sinner is the free and rich grace of God in the Gospel, which is a great enemy to since, Tit. 2.11. yea, though a man be willing to part with Some particular Sins, if he be not willing to part with his sinful state, he leans but on a broken Reed if he charm his troubled mind with this.
dt j n1 pp-f dt j-vvn n1 vbz dt j cc j n1 pp-f np1 p-acp dt n1, r-crq vbz dt j n1 p-acp n1, np1 crd. uh, cs dt n1 vbi j pc-acp vvi p-acp d j n2, cs pns31 vbb xx j pc-acp vvi p-acp po31 j n1, pns31 vvz p-acp p-acp dt j-vvn n1 cs pns31 vvb po31 j-vvn n1 p-acp d.
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4. If a sinners Refuge in trouble of Conscience be injurious to the Attributes of God, his Mercy, his Justice, his Holiness, &c. this man deceives himself.
4. If a Sinners Refuge in trouble of Conscience be injurious to the Attributes of God, his Mercy, his justice, his Holiness, etc. this man deceives himself.
crd cs dt ng1 n1 p-acp n1 pp-f n1 vbb j p-acp dt n2 pp-f np1, po31 n1, po31 n1, po31 n1, av d n1 vvz px31.
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How many, how many Conscience-galled sinners lick themselves whole with an imaginary mercy and grace in God? such a mercy as God hath not declared in his Word?
How many, how many Conscience-galled Sinners lick themselves Whole with an imaginary mercy and grace in God? such a mercy as God hath not declared in his Word?
c-crq d, c-crq d j n2 vvi px32 j-jn p-acp dt j n1 cc n1 p-acp np1? d dt n1 c-acp np1 vhz xx vvn p-acp po31 n1?
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David supposeth in that prayer of his, Psal. 49.5, that there are sinners to whom God will not be merciful.David Supposeth in that prayer of his, Psalm 49.5, that there Are Sinners to whom God will not be merciful.
np1 vvz p-acp d n1 pp-f png31, np1 crd, cst a-acp vbr n2 p-acp ro-crq np1 vmb xx vbi j.
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There was no SAcrifice in the Law for presumptuous sinners. As the Jews phansie to themselves a strange Messias, which the Scripture knows not; There was no SAcrifice in the Law for presumptuous Sinners. As the jews fancy to themselves a strange Messias, which the Scripture knows not;
a-acp vbds dx n1 p-acp dt n1 p-acp j n2. p-acp dt np2 n1 p-acp px32 dt j np1, r-crq dt n1 vvz xx;
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so do many sinners, yea convinced sinners, phansie to themselves a strange mercy in God; such a mercy as is injurious to his justice and holiness;
so do many Sinners, yea convinced Sinners, fancy to themselves a strange mercy in God; such a mercy as is injurious to his Justice and holiness;
av vdb d n2, uh j-vvn n2, n1 p-acp px32 dt j n1 p-acp np1; d dt n1 c-acp vbz j p-acp po31 n1 cc n1;
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such mercy as separates between the pardoning and purging of the sinner;
such mercy as separates between the pardoning and purging of the sinner;
d n1 c-acp vvz p-acp dt vvg cc vvg pp-f dt n1;
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whereas it's plain in the Word of Truth, that sin is nauseous, when the sinner obtaineth mercy and grace:
whereas it's plain in the Word of Truth, that since is nauseous, when the sinner obtaineth mercy and grace:
cs pn31|vbz j p-acp dt n1 pp-f n1, cst n1 vbz j, c-crq dt n1 vvz n1 cc n1:
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grace and sin are greater contraries than fire and water; because the Divine Nature is infinitely opposite to natural corruption.
grace and since Are greater contraries than fire and water; Because the Divine Nature is infinitely opposite to natural corruption.
n1 cc n1 vbr jc n2-jn cs n1 cc n1; c-acp dt j-jn n1 vbz av-j j-jn p-acp j n1.
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It is infinitely so in God, and everlastingly so in his Saints.
It is infinitely so in God, and everlastingly so in his Saints.
pn31 vbz av-j av p-acp np1, cc av-j av p-acp po31 n2.
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3. This Doctrine is useful to exhortation to all that have, or may have trouble of Conscience for sin.
3. This Doctrine is useful to exhortation to all that have, or may have trouble of Conscience for since.
crd d n1 vbz j p-acp n1 p-acp d cst vhb, cc vmb vhi n1 pp-f n1 p-acp n1.
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Take heed of false Sanctuaries, they will fail you at last, as Achitophel did David, who seemed to be his bosome friend.
Take heed of false Sanctuaries, they will fail you At last, as Ahithophel did David, who seemed to be his bosom friend.
vvb n1 pp-f j n2, pns32 vmb vvi pn22 p-acp ord, p-acp np1 vdd np1, r-crq vvd pc-acp vbi po31 n1 n1.
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It's not enough for you to know your lost condition, but you must seek the way to be found,
It's not enough for you to know your lost condition, but you must seek the Way to be found,
pn31|vbz xx av-d p-acp pn22 pc-acp vvi po22 j-vvn n1, cc-acp pn22 vmb vvi dt n1 pc-acp vbi vvn,
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as this Prodigal at length did: You must know your Cure, as well as your Disease.
as this Prodigal At length did: You must know your Cure, as well as your Disease.
c-acp d n-jn p-acp n1 vdd: pn22 vmb vvi po22 vvb, c-acp av c-acp po22 n1.
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And your only cure is Jesus Christ. The brazen Serpent in Numb. 21. was a famous Type of this.
And your only cure is jesus christ. The brazen Serpent in Numb. 21. was a famous Type of this.
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John 3.14, 15. Let the sense of sin, and sorrow for it, send you to Christ;John 3.14, 15. Let the sense of since, and sorrow for it, send you to christ;
np1 crd, crd vvb dt n1 pp-f n1, cc n1 p-acp pn31, vvb pn22 p-acp np1;
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and you wrong him much, if you say or think he cannot, or will not help you.
and you wrong him much, if you say or think he cannot, or will not help you.
cc pn22 vvb pno31 av-d, cs pn22 vvb cc vvb pns31 vmbx, cc vmb xx vvi pn22.
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He that cometh unto me, I will in no wise cast out. You'l find all other things Physicians of no value: He that comes unto me, I will in no wise cast out. You'll find all other things Physicians of no valve:
pns31 cst vvz p-acp pno11, pns11 vmb p-acp dx j vvn av. pn22|vmb vvi d j-jn n2 n2 pp-f dx n1:
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and as Job said of his friends, miserable comforters. O then come to Christ, and stick not in the way,
and as Job said of his Friends, miserable Comforters. Oh then come to christ, and stick not in the Way,
cc c-acp n1 vvd pp-f po31 n2, j n2. uh av vvb p-acp np1, cc vvb xx p-acp dt n1,
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but come home to him, and he'l ease your Conscience of it's burden; come to Christ on his own terms, and you are made for ever.
but come home to him, and He'll ease your Conscience of it's burden; come to christ on his own terms, and you Are made for ever.
cc-acp vvb av-an p-acp pno31, cc pns31|vmb vvi po22 n1 pp-f pn31|vbz n1; vvb p-acp np1 p-acp po31 d n2, cc pn22 vbr vvn p-acp av.
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Take heed of carnal reasonings, when you would have ease in your Consciences.
Take heed of carnal reasonings, when you would have ease in your Consciences.
vvb n1 pp-f j n2-vvg, c-crq pn22 vmd vhi n1 p-acp po22 n2.
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As John said to the Pharisees, Think not to say in your selves we have Abraham to our Father: So think not to say within your selves, God is merciful,
As John said to the Pharisees, Think not to say in your selves we have Abraham to our Father: So think not to say within your selves, God is merciful,
p-acp np1 vvd p-acp dt np2, vvb xx pc-acp vvi p-acp po22 n2 pns12 vhb np1 pc-acp po12 n1: av vvb xx pc-acp vvi p-acp po22 n2, np1 vbz j,
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and Christ died for sinners, meerly to quiet Conscience, that you may sin with ease. This is the way of the wisdome of the flesh to befool you.
and christ died for Sinners, merely to quiet Conscience, that you may sin with ease. This is the Way of the Wisdom of the Flesh to befool you.
cc np1 vvd p-acp n2, av-j p-acp j-jn n1, cst pn22 vmb vvi p-acp n1. d vbz dt n1 pp-f dt n1 pp-f dt n1 pc-acp vvi pn22.
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The wisdome of the flesh bids you apply your own Plaisters, and take your own Receipts,
The Wisdom of the Flesh bids you apply your own Plasters, and take your own Receipts,
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and not go to the Chirurgion or Physician, and so many convinced sinners perish in their carnal reasonings about the way of peace;
and not go to the Chirurgeon or physician, and so many convinced Sinners perish in their carnal reasonings about the Way of peace;
cc xx vvi p-acp dt n1 cc n1, cc av d j-vvn n2 vvb p-acp po32 j n2-vvg p-acp dt n1 pp-f n1;
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The way of peace they have not known. The Way of peace they have not known.
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Alas, what can imaginary shelters advantage you in real dangers? Will the shadow of a House keep you from wett in a storm? This is the case of many troubled sinners. Be jealous of Sanctuaries.
Alas, what can imaginary shelters advantage you in real dangers? Will the shadow of a House keep you from wet in a storm? This is the case of many troubled Sinners. Be jealous of Sanctuaries.
np1, q-crq vmb j n2 n1 pn22 p-acp j n2? n1 dt n1 pp-f dt n1 vvb pn22 p-acp j p-acp dt n1? d vbz dt n1 pp-f d j-vvn n2. vbb j pp-f n2.
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Better to endure your pain, than to accept of false ease: Though there be danger in despair, yet there is more in presuming.
Better to endure your pain, than to accept of false ease: Though there be danger in despair, yet there is more in presuming.
j pc-acp vvi po22 n1, cs pc-acp vvi pp-f j n1: cs pc-acp vbi n1 p-acp n1, av pc-acp vbz av-dc p-acp vvg.
(25) chapter (DIV2)
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2634
That it may be hath killed its thousands, but the other its ten thousands; as the woman said of Saul and David. That it may be hath killed its thousands, but the other its ten thousands; as the woman said of Saul and David.
cst pn31 vmb vbi vhz vvd po31 crd, p-acp dt j-jn po31 crd crd; p-acp dt n1 vvd pp-f np1 cc np1.
(25) chapter (DIV2)
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2635
To take you off from carnal reasonings in this case; Consider 1. That carnal reason is blind in the ways of God with lost sinners.
To take you off from carnal reasonings in this case; Consider 1. That carnal reason is blind in the ways of God with lost Sinners.
pc-acp vvi pn22 a-acp p-acp j n2-vvg p-acp d n1; vvb crd cst j n1 vbz j p-acp dt n2 pp-f np1 p-acp j-vvn n2.
(25) chapter (DIV2)
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2636
This is seen in natural men of the greatest parts and attainments, as in Nicodemus a Doctor in Israel; yet how simply did he reason and discourse Jesus Christ in the point of Regeneration?
This is seen in natural men of the greatest parts and attainments, as in Nicodemus a Doctor in Israel; yet how simply did he reason and discourse jesus christ in the point of Regeneration?
d vbz vvn p-acp j n2 pp-f dt js n2 cc n2, c-acp p-acp np1 dt n1 p-acp np1; av c-crq av-j vdd pns31 vvi cc n1 np1 np1 p-acp dt n1 pp-f n1?
(25) chapter (DIV2)
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Page 199
2637
2. The wisdom of the flesh is deceitful as well as blind: It hath of the Serpent in it, which beguiled Eve through his subtilty.
2. The Wisdom of the Flesh is deceitful as well as blind: It hath of the Serpent in it, which beguiled Eve through his subtlety.
crd dt n1 pp-f dt n1 vbz j c-acp av c-acp j: pn31 vhz pp-f dt n1 p-acp pn31, r-crq vvn n1 p-acp po31 n1.
(25) chapter (DIV2)
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2638
The wisdome of the flesh presents spiritual and eternal things to a man as they are not indeed:
The Wisdom of the Flesh presents spiritual and Eternal things to a man as they Are not indeed:
dt n1 pp-f dt n1 vvz j cc j n2 p-acp dt n1 c-acp pns32 vbr xx av:
(25) chapter (DIV2)
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Page 199
2639
It puts a fair gloss of pleasure and profit on sin; but represents the ways of God unlovely, as it did by Christ;
It puts a fair gloss of pleasure and profit on since; but represents the ways of God unlovely, as it did by christ;
pn31 vvz dt j n1 pp-f n1 cc n1 p-acp n1; cc-acp vvz dt n2 pp-f np1 j, c-acp pn31 vdd p-acp np1;
(25) chapter (DIV2)
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2640
There is no comeliness in him, why we should desire him. It makes the way to Heaven wider than the Scripture doth; There is no comeliness in him, why we should desire him. It makes the Way to Heaven wider than the Scripture does;
pc-acp vbz dx n1 p-acp pno31, c-crq pns12 vmd vvi pno31. pn31 vvz dt n1 p-acp n1 av-jc cs dt n1 vdz;
(25) chapter (DIV2)
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2641
and the way to Hell narrower;
and the Way to Hell narrower;
cc dt n1 p-acp n1 jc;
(25) chapter (DIV2)
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Page 200
2642
else how could any man say in his heart, I shall have peace, though I walk in the imaginations of my own heart?
Else how could any man say in his heart, I shall have peace, though I walk in the Imaginations of my own heart?
av q-crq vmd d n1 vvb p-acp po31 n1, pns11 vmb vhi n1, cs pns11 vvb p-acp dt n2 pp-f po11 d n1?
(25) chapter (DIV2)
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Page 200
2643
3. Carnal reason, or the wisdome of the flesh is enmity against God, and against his holy will:
3. Carnal reason, or the Wisdom of the Flesh is enmity against God, and against his holy will:
crd j n1, cc dt n1 pp-f dt n1 vbz n1 p-acp np1, cc p-acp po31 j n1:
(25) chapter (DIV2)
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Page 200
2644
It maintains argument stiffly against many duties God requireth;
It maintains argument stiffly against many duties God requires;
pn31 vvz n1 av-j p-acp d n2 np1 vvz;
(25) chapter (DIV2)
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Page 200
2645
and it vitiates the mind and judgment about spiritual things, as a foul stomack doth the palate.
and it vitiates the mind and judgement about spiritual things, as a foul stomach does the palate.
cc pn31 vvz dt n1 cc n1 p-acp j n2, c-acp dt j n1 vdz dt n1.
(25) chapter (DIV2)
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Page 200
2646
4. All carnal reasonings do but skin over the sores of Conscience, they will break out again:
4. All carnal reasonings do but skin over the sores of Conscience, they will break out again:
crd av-d j n2-vvg vdb cc-acp n1 p-acp dt n2 pp-f n1, pns32 vmb vvi av av:
(25) chapter (DIV2)
598
Page 200
2647
They may muzzle Conscience for a while;
They may muzzle Conscience for a while;
pns32 vmb vvi n1 p-acp dt n1;
(25) chapter (DIV2)
598
Page 200
2648
but it will awake, though at present it may be in a dead sleep, and like Sampson, will break all Cords and Wyths,
but it will awake, though At present it may be in a dead sleep, and like Sampson, will break all Cords and Wyths,
cc-acp pn31 vmb vvi, cs p-acp vvi pn31 vmb vbi p-acp dt j n1, cc av-j np1, vmb vvi d n2 cc n2,
(25) chapter (DIV2)
598
Page 200
2649
and lay about it at the sinner, as Sampson did at the Philistines. O consider how the holy Scriptures speak enough,
and lay about it At the sinner, as Sampson did At the philistines. Oh Consider how the holy Scriptures speak enough,
cc vvd p-acp pn31 p-acp dt n1, c-acp np1 vdd p-acp dt njp2. uh vvb c-crq dt j n2 vvb av-d,
(25) chapter (DIV2)
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Page 200
2650
and enough again, against mens deluding confidences: The Lord hath rejected thy confidences, and thou shalt not prosper in them.
and enough again, against men's deluding confidences: The Lord hath rejected thy confidences, and thou shalt not prosper in them.
cc av-d av, p-acp ng2 j-vvg n2: dt n1 vhz vvn po21 n2, cc pns21 vm2 xx vvi p-acp pno32.
(25) chapter (DIV2)
598
Page 200
2651
The hail shall sweep away the refuge of lies. The hail shall sweep away the refuge of lies.
dt n1 vmb vvi av dt n1 pp-f n2.
(25) chapter (DIV2)
598
Page 200
2652
And, Behold, all ye that kindle a fire, that compass your selves about with the sparks, walk in the light of your fire,
And, Behold, all you that kindle a fire, that compass your selves about with the sparks, walk in the Light of your fire,
cc, vvb, d pn22 cst vvb dt n1, cst vvb po22 n2 a-acp p-acp dt n2, vvb p-acp dt n1 pp-f po22 n1,
(25) chapter (DIV2)
598
Page 200
2653
and in the sparks that ye have kindled: This shall ye have at mine hand, ye shall lie down in sorrow. and in the sparks that you have kindled: This shall you have At mine hand, you shall lie down in sorrow.
cc p-acp dt n2 cst pn22 vhb vvn: d vmb pn22 vhb p-acp po11 n1, pn22 vmb vvi a-acp p-acp n1.
(25) chapter (DIV2)
598
Page 200
2654
All carnal reasonings about your estate towards God are but foundations of Sand, that a showr or storm will wash away;
All carnal reasonings about your estate towards God Are but foundations of Sand, that a shower or storm will wash away;
d j n2-vvg p-acp po22 n1 p-acp np1 vbr p-acp n2 pp-f n1, cst dt n1 cc n1 vmb vvi av;
(25) chapter (DIV2)
599
Page 200
2655
and like that building with untempered morter, which the Hail-stones did rend.
and like that building with untempered mortar, which the Hailstones did rend.
cc av-j d n1 p-acp j n1, r-crq dt n2 vdd vvi.
(25) chapter (DIV2)
599
Page 200
2656
God will at length so shake and shatter the Consciences of such sinners, that all their leaning-stocks for ease shall fall, and they with them.
God will At length so shake and shatter the Consciences of such Sinners, that all their leaning-stocks for ease shall fallen, and they with them.
np1 vmb p-acp n1 av vvi cc vvi dt n2 pp-f d n2, cst d po32 n2 p-acp n1 vmb vvi, cc pns32 p-acp pno32.
(25) chapter (DIV2)
599
Page 200
2657
5. While a man is under the sense of sin and wrath, there is some hopes;
5. While a man is under the sense of since and wrath, there is Some hope's;
crd n1 dt n1 vbz p-acp dt n1 pp-f n1 cc n1, pc-acp vbz d n2;
(25) chapter (DIV2)
600
Page 201
2658
there are some hopes of his conversion, for he is in God's way to it:
there Are Some hope's of his conversion, for he is in God's Way to it:
pc-acp vbr d n2 pp-f po31 n1, c-acp pns31 vbz p-acp npg1 n1 p-acp pn31:
(25) chapter (DIV2)
600
Page 201
2659
But when he betakes himself to consult with flesh and blood, the case is more desperate.
But when he betakes himself to consult with Flesh and blood, the case is more desperate.
cc-acp c-crq pns31 vvz px31 pc-acp vvi p-acp n1 cc n1, dt n1 vbz av-dc j.
(25) chapter (DIV2)
600
Page 201
2660
It's a harder thing to overcome Souldiers in a Garison, than in the open Field;
It's a harder thing to overcome Soldiers in a Garrison, than in the open Field;
pn31|vbz dt jc n1 pc-acp vvi n2 p-acp dt n1, cs p-acp dt j n1;
(25) chapter (DIV2)
600
Page 201
2661
so is it harder to convert a sinner to God, when he hath fortified himself with opinionative shifts and bullwarks,
so is it harder to convert a sinner to God, when he hath fortified himself with opinionative shifts and bulwarks,
av vbz pn31 jc pc-acp vvi dt n1 p-acp np1, c-crq pns31 vhz vvn px31 p-acp n1 n2 cc n2,
(25) chapter (DIV2)
600
Page 201
2662
than when his conviction of sin lays him open to the fear of God's wrath. The Pharisee's own righteousness kept them from Jesus Christ;
than when his conviction of since lays him open to the Fear of God's wrath. The Pharisee's own righteousness kept them from jesus christ;
cs c-crq po31 n1 pp-f n1 vvz pno31 j p-acp dt n1 pp-f npg1 n1. dt vvz d n1 vvd pno32 p-acp np1 np1;
(25) chapter (DIV2)
600
Page 201
2663
so do a sinners own carnal reasonings.
so do a Sinners own carnal reasonings.
av vdb dt n2 d j n2-vvg.
(25) chapter (DIV2)
600
Page 201
2664
6. It is Satan's way, when he sees a sinner wearied with Conscience-conflicts, to allure him into his tents,
6. It is Satan's Way, when he sees a sinner wearied with Conscience-conflicts, to allure him into his tents,
crd pn31 vbz npg1 n1, c-crq pns31 vvz dt n1 vvn p-acp n2, pc-acp vvi pno31 p-acp po31 n2,
(25) chapter (DIV2)
601
Page 201
2665
as Jael did Sisera, and there sooths him with carnal reasonings for some ease and quiet, till the opportunity come, and then slays him.
as Jael did Sisera, and there sooths him with carnal reasonings for Some ease and quiet, till the opportunity come, and then slays him.
c-acp np1 vdd np1, cc a-acp vvz pno31 p-acp j n2-vvg p-acp d n1 cc j-jn, c-acp dt n1 vvb, cc av vvz pno31.
(25) chapter (DIV2)
601
Page 201
2666
Quest. But what kind of reasonings have men to get loose from disquieting Consciences? Answ. Very many: I'le speak of some. 1. The heart reasons thus;Quest. But what kind of reasonings have men to get lose from disquieting Consciences? Answer Very many: I'll speak of Some. 1. The heart Reasons thus;
n1. cc-acp q-crq n1 pp-f n2-vvg vhi n2 pc-acp vvi j p-acp vvg n2? np1 av av-d: pns11|vmb vvi pp-f d. crd dt n1 n2 av;
(25) chapter (DIV2)
602
Page 201
2667
There are thousands, yea millions, that walk and live as I do. But to this men should reply;
There Are thousands, yea millions, that walk and live as I do. But to this men should reply;
pc-acp vbr crd, uh crd, cst vvb cc vvi c-acp pns11 vdb. p-acp p-acp d n2 vmd vvi;
(25) chapter (DIV2)
604
Page 201
2668
Follow not a multitude to do evil: we know the whole world lyeth in wickedness, 1 John 5.19. & few there be who find the way to life. Follow not a multitude to do evil: we know the Whole world lies in wickedness, 1 John 5.19. & few there be who find the Way to life.
vvb xx dt n1 pc-acp vdi j-jn: pns12 vvb dt j-jn n1 vvz p-acp n1, crd np1 crd. cc d pc-acp vbi r-crq vvb dt n1 p-acp n1.
(25) chapter (DIV2)
604
Page 201
2669
2. Some times men may reason thus;
2. some times men may reason thus;
crd d n2 n2 vmb vvi av;
(25) chapter (DIV2)
605
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2670
Very many of the great and learned men of the world, the Christian world, tread the pathes that I do,
Very many of the great and learned men of the world, the Christian world, tread the paths that I do,
av d pp-f dt j cc j n2 pp-f dt n1, dt njp n1, vvb dt n2 cst pns11 vdb,
(25) chapter (DIV2)
605
Page 202
2671
and if they be not saved, who can? As they said, when Jesus said a rich man shall hardly enter into the Kingdom of heaven, who then can be saved? say his Disciples.
and if they be not saved, who can? As they said, when jesus said a rich man shall hardly enter into the Kingdom of heaven, who then can be saved? say his Disciples.
cc cs pns32 vbb xx vvn, r-crq vmb? p-acp pns32 vvd, c-crq np1 vvd dt j n1 vmb av vvi p-acp dt n1 pp-f n1, r-crq av vmb vbi vvn? vvb po31 n2.
(25) chapter (DIV2)
605
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2672
This is like their reasoning in John 7.58.
This is like their reasoning in John 7.58.
d vbz av-j po32 n-vvg p-acp np1 crd.
(25) chapter (DIV2)
605
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2673
Have any of the Rulers of the Pharisees believed on him? But to this reply that of the Apostle to the Corinthians, Brethren, ye see your calling, Have any of the Rulers of the Pharisees believed on him? But to this reply that of the Apostle to the Corinthians, Brothers, you see your calling,
vhb d pp-f dt n2 pp-f dt np2 vvd p-acp pno31? cc-acp p-acp d n1 cst pp-f dt n1 p-acp dt np1, n2, pn22 vvb po22 n-vvg,
(25) chapter (DIV2)
605
Page 202
2674
how that not many wise men after the flesh, not many mighty, not many noble are called. how that not many wise men After the Flesh, not many mighty, not many noble Are called.
c-crq cst xx d j n2 p-acp dt n1, xx d j, xx d j vbr vvn.
(25) chapter (DIV2)
605
Page 202
2675
3. Some argue thus in themselves; This is an easie way I am in;
3. some argue thus in themselves; This is an easy Way I am in;
crd d vvb av p-acp px32; d vbz dt j n1 pns11 vbm p-acp;
(25) chapter (DIV2)
606
Page 202
2676
my Conscience would let me have no quiet before, and I see there is nothing but trouble and melancholy in a stricter and preciser course;
my Conscience would let me have no quiet before, and I see there is nothing but trouble and melancholy in a Stricter and Preciser course;
po11 n1 vmd vvi pno11 vhi dx j-jn p-acp, cc pns11 vvb a-acp vbz pix p-acp n1 cc n-jn p-acp dt jc cc n1 n1;
(25) chapter (DIV2)
606
Page 202
2677
Why should I travel forty years through a wearisome Wilderness to Canaan, as some do? I, but to this reply;
Why should I travel forty Years through a wearisome Wilderness to Canaan, as Some do? I, but to this reply;
q-crq vmd pns11 vvi crd n2 p-acp dt j n1 p-acp np1, p-acp d vdb? pns11, cc-acp p-acp d n1;
(25) chapter (DIV2)
606
Page 202
2678
This carnal ease and pleasure is the Devil's Paradise:
This carnal ease and pleasure is the Devil's Paradise:
d j n1 cc n1 vbz dt ng1 n1:
(25) chapter (DIV2)
606
Page 202
2679
And what comfort is it to the Bee to be drowned in honey? Remember Father Abraham 's words to that Dives, Remember, that thou in thy life time receivedst thy good things, but now thou art tormented.
And what Comfort is it to the Bee to be drowned in honey? remember Father Abraham is words to that Dives, remember, that thou in thy life time Received thy good things, but now thou art tormented.
cc r-crq n1 vbz pn31 p-acp dt n1 pc-acp vbi vvn p-acp n1? np1 n1 np1 vbz n2 p-acp d vvz, vvb, cst pns21 p-acp po21 n1 n1 vvd2 po21 j n2, cc-acp av pns21 vb2r vvn.
(25) chapter (DIV2)
606
Page 202
2680
O for Moses his faith, who chose rather to suffer afflictions with the people of God,
O for Moses his faith, who chosen rather to suffer afflictions with the people of God,
fw-la p-acp np1 po31 n1, r-crq vvd av-c pc-acp vvi n2 p-acp dt n1 pp-f np1,
(25) chapter (DIV2)
607
Page 202
2681
than to injoy the pleasures of sin for a season.
than to enjoy the pleasures of since for a season.
cs pc-acp vvi dt n2 pp-f n1 p-acp dt n1.
(25) chapter (DIV2)
607
Page 202
2682
And for David 's mind, who esteemed a day in Gods Courts better than a thousand elsewhere.
And for David is mind, who esteemed a day in God's Courts better than a thousand elsewhere.
cc p-acp np1 vbz n1, r-crq vvd dt n1 p-acp npg1 n2 jc cs dt crd av.
(25) chapter (DIV2)
607
Page 202
2683
In a word, when any of you come under rebukes and terrours of Conscience for sin, make use of the weapon that hath wounded,
In a word, when any of you come under rebukes and terrors of Conscience for since, make use of the weapon that hath wounded,
p-acp dt n1, c-crq d pp-f pn22 vvb p-acp n2 cc n2 pp-f n1 p-acp n1, vvb n1 pp-f dt n1 cst vhz vvn,
(25) chapter (DIV2)
608
Page 203
2684
for healing, i. e. the Sword of the Spirit, the Word of God;
for healing, i. e. the Sword of the Spirit, the Word of God;
p-acp vvg, sy. sy. dt n1 pp-f dt n1, dt n1 pp-f np1;
(25) chapter (DIV2)
608
Page 203
2685
and then to Jesus Christ, he is the only City of Refuge for a sinner to fly to from the Pursuer of blood. So much for the first Doctrine from the first Clause of the fifteenth Verse.
and then to jesus christ, he is the only city of Refuge for a sinner to fly to from the Pursuer of blood. So much for the First Doctrine from the First Clause of the fifteenth Verse.
cc av p-acp np1 np1, pns31 vbz dt j n1 pp-f n1 p-acp dt n1 pc-acp vvi p-acp p-acp dt n1 pp-f n1. av av-d c-acp dt ord n1 p-acp dt ord n1 pp-f dt ord n1.
(25) chapter (DIV2)
608
Page 203
2686
CHAP. XXI. Sets forth the Power that Satan hath over men whilst in their Natural Estate.
CHAP. XXI. Sets forth the Power that Satan hath over men while in their Natural Estate.
np1 np1. vvz av dt n1 cst np1 vhz p-acp n2 cs p-acp po32 j n1.
(26) chapter (DIV2)
608
Page 204
2687
Together with a threefold Ʋse to be made hereof;
Together with a threefold Ʋse to be made hereof;
av p-acp dt j n1 pc-acp vbi vvn av;
(26) chapter (DIV2)
608
Page 204
2688
from the same Clause of the fifteenth Verse, And he went and joyned himself to a Citizen of that Countrey.from the same Clause of the fifteenth Verse, And he went and joined himself to a Citizen of that Country.
p-acp dt d n1 pp-f dt ord n1, cc pns31 vvd cc vvn px31 p-acp dt n1 pp-f d n1.
(26) chapter (DIV2)
608
Page 204
2689
WE Are to consider this Citizen, as meaning Satan, who is the Prince and God of this World, which is this far Countrey;
WE are to Consider this Citizen, as meaning Satan, who is the Prince and God of this World, which is this Far Country;
pns12 vbr pc-acp vvi d n1, p-acp n1 np1, r-crq vbz dt n1 cc np1 pp-f d n1, r-crq vbz d j n1;
(26) chapter (DIV2)
609
Page 204
2690
and who seeks to make a prey of men when under Conscience-straits for sin.
and who seeks to make a prey of men when under Conscience-straits for since.
cc r-crq vvz pc-acp vvi dt n1 pp-f n2 c-crq p-acp n2 p-acp n1.
(26) chapter (DIV2)
609
Page 204
2691
As St. knew he did by the incestuous person, who was, by his order, delivered over unto Satan.
As Saint knew he did by the incestuous person, who was, by his order, Delivered over unto Satan.
p-acp n1 vvd pns31 vdd p-acp dt j n1, r-crq vbds, p-acp po31 n1, vvn a-acp p-acp np1.
(26) chapter (DIV2)
609
Page 204
2692
So that the second Doctrine is, That Satan hath great power over men, whilst in their natural estate, both in their sinning,
So that the second Doctrine is, That Satan hath great power over men, while in their natural estate, both in their sinning,
av cst dt ord n1 vbz, cst np1 vhz j n1 p-acp n2, cs p-acp po32 j n1, av-d p-acp po32 vvg,
(26) chapter (DIV2)
609
Page 204
2693
and in their trouble of Conscience for sin after Conviction.
and in their trouble of Conscience for since After Conviction.
cc p-acp po32 n1 pp-f n1 p-acp n1 p-acp n1.
(26) chapter (DIV2)
609
Page 204
2694
Satan hath power over them, not only as he had with Adam in innocency to tempt him;
Satan hath power over them, not only as he had with Adam in innocency to tempt him;
np1 vhz n1 p-acp pno32, xx av-j c-acp pns31 vhd p-acp np1 p-acp n1 pc-acp vvi pno31;
(26) chapter (DIV2)
610
Page 205
2695
and with the Son of God to tempt him, though he prevailed not as he did with Adam; and with Saints to tempt them, and with the Son of God to tempt him, though he prevailed not as he did with Adam; and with Saints to tempt them,
cc p-acp dt n1 pp-f np1 pc-acp vvi pno31, cs pns31 vvd xx c-acp pns31 vdd p-acp np1; cc p-acp n2 pc-acp vvi pno32,
(26) chapter (DIV2)
610
Page 205
2696
as he did David, 2 Chron. 21. but he hath power to take them captive at his will; to make them his Vassals.
as he did David, 2 Chronicles 21. but he hath power to take them captive At his will; to make them his Vassals.
c-acp pns31 vdd np1, crd np1 crd p-acp pns31 vhz n1 p-acp vvb pno32 j-jn p-acp po31 n1; pc-acp vvi pno32 po31 n2.
(26) chapter (DIV2)
610
Page 205
2697
Satan had power to enter into Judas, to influence him to the betraying of Jesus. Haply Judas might not intend the death of Christ, as the Jews did;
Satan had power to enter into Judas, to influence him to the betraying of jesus. Haply Judas might not intend the death of christ, as the jews did;
np1 vhd n1 p-acp vvb p-acp np1, p-acp n1 pno31 p-acp dt n-vvg pp-f np1. av np1 vmd xx vvi dt n1 pp-f np1, c-acp dt np2 vdd;
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but might conceive he would slip out of the midst of them, as he had often done, when they sought to lay hands on him.
but might conceive he would slip out of the midst of them, as he had often done, when they sought to lay hands on him.
cc-acp vmd vvi pns31 vmd vvi av pp-f dt n1 pp-f pno32, c-acp pns31 vhd av vdn, c-crq pns32 vvd pc-acp vvi n2 p-acp pno31.
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Satan might help him to this conceit, that Jesus would save himself, and he get money;
Satan might help him to this conceit, that jesus would save himself, and he get money;
np1 vmd vvi pno31 p-acp d n1, cst np1 vmd vvi px31, cc pns31 vvi n1;
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which pleased his humour at present, but brought him at last into despair. God delivers more over to Satan than the Church doth:
which pleased his humour At present, but brought him At last into despair. God delivers more over to Satan than the Church does:
r-crq vvd po31 n1 p-acp j, cc-acp vvd pno31 p-acp ord p-acp n1. np1 vvz av-dc p-acp p-acp np1 cs dt n1 vdz:
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He is the Spirit that now worketh, that worketh effectually in the children of disobedience.
He is the Spirit that now works, that works effectually in the children of disobedience.
pns31 vbz dt n1 cst av vvz, cst vvz av-j p-acp dt n2 pp-f n1.
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And therefore sinners in their conversion are said to be turned from the power of Satan unto God.
And Therefore Sinners in their conversion Are said to be turned from the power of Satan unto God.
cc av n2 p-acp po32 n1 vbr vvn pc-acp vbi vvn p-acp dt n1 pp-f np1 p-acp np1.
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Quest. Whence hath Satan this power? Answ. God lets it be so in his just judgment upon the fall of man. Quest. Whence hath Satan this power? Answer God lets it be so in his just judgement upon the fallen of man.
n1. q-crq vhz np1 d n1? np1 np1 vvz pn31 vbb av p-acp po31 j n1 p-acp dt n1 pp-f n1.
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In the fall man forsook God, and cleav'd to the Devil: so that it was first their sin to put themselves into the power of Satan;
In the fallen man forsook God, and cleaved to the devil: so that it was First their since to put themselves into the power of Satan;
p-acp dt n1 n1 vvd np1, cc j p-acp dt n1: av cst pn31 vbds ord po32 n1 pc-acp vvi px32 p-acp dt n1 pp-f np1;
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and now it is God's judgment upon men.
and now it is God's judgement upon men.
cc av pn31 vbz npg1 n1 p-acp n2.
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Those Scriptures may be read with trembling, as Belshazzar read the hand-writing on the wall, Psalm 78.49. The Lord cast upon them the fierceness of his anger, wrath, indignation, and trouble, by sending evil Angels among them. Those Scriptures may be read with trembling, as Belshazzar read the handwriting on the wall, Psalm 78.49. The Lord cast upon them the fierceness of his anger, wrath, Indignation, and trouble, by sending evil Angels among them.
d n2 vmb vbi vvn p-acp vvg, c-acp np1 vvb dt n1 p-acp dt n1, n1 crd. dt n1 vvd p-acp pno32 dt n1 pp-f po31 n1, n1, n1, cc vvi, p-acp vvg j-jn n2 p-acp pno32.
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And that Prophetical Prayer of David concerning Judas, Let Satan stand at his right hand. Quest. How doth Satan exercise this power? And that Prophetical Prayer of David Concerning Judas, Let Satan stand At his right hand. Quest. How does Satan exercise this power?
cc cst j n1 pp-f np1 vvg np1, vvb np1 vvi p-acp po31 j-jn n1. n1. q-crq vdz np1 vvi d n1?
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1. In tempting men to as much sin as he can, to such sins as himself cannot act.
1. In tempting men to as much since as he can, to such Sins as himself cannot act.
crd p-acp j-vvg n2 p-acp a-acp d n1 c-acp pns31 vmb, p-acp d n2 c-acp px31 vmbx vvi.
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He tempts them to Atheism, though he himself cannot be one; the Devils believe that there is a God, and tremble.
He tempts them to Atheism, though he himself cannot be one; the Devils believe that there is a God, and tremble.
pns31 vvz pno32 p-acp n1, cs pns31 px31 vmbx vbi crd; dt n2 vvb cst pc-acp vbz dt n1, cc vvi.
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He tempts them to Drunkenness and Adultery, sins that he cannot properly act. He provoked our first Parents to eat, but he himself could not eat.
He tempts them to drunkenness and Adultery, Sins that he cannot properly act. He provoked our First Parents to eat, but he himself could not eat.
pns31 vvz pno32 p-acp n1 cc n1, n2 cst pns31 vmbx av-j vvi. pns31 vvd po12 ord n2 pc-acp vvi, p-acp pns31 px31 vmd xx vvi.
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Yea, Satan hath influence on them in their best actions and works, in their callings, in their holy performances:
Yea, Satan hath influence on them in their best actions and works, in their callings, in their holy performances:
uh, np1 vhz n1 p-acp pno32 p-acp po32 js n2 cc n2, p-acp po32 n2, p-acp po32 j n2:
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He stood at Joshua 's right hand to resist him, when he stood before the Lord for the people. He stood At joshua is right hand to resist him, when he stood before the Lord for the people.
pns31 vvd p-acp np1 vbz j-jn n1 pc-acp vvi pno31, c-crq pns31 vvd p-acp dt n1 p-acp dt n1.
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But he hath power on carnal mens hearts, when they come before the Lord.
But he hath power on carnal men's hearts, when they come before the Lord.
p-acp pns31 vhz n1 p-acp j ng2 n2, c-crq pns32 vvb p-acp dt n1.
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He matters not how much of Religion they do, so he can poison their manner and ends.
He matters not how much of Religion they do, so he can poison their manner and ends.
pns31 n2 xx c-crq d pp-f n1 pns32 vdb, av pns31 vmb vvi po32 n1 cc n2.
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He may carry men to Church in a design, as he did Jesus to a Pinacle of the Temple.
He may carry men to Church in a Design, as he did jesus to a Pinnacle of the Temple.
pns31 vmb vvi n2 p-acp n1 p-acp dt n1, c-acp pns31 vdd np1 p-acp dt n1 pp-f dt n1.
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The Devil had power over their souls, who had power to cast him out of other mens bodies.
The devil had power over their Souls, who had power to cast him out of other men's bodies.
dt n1 vhd n1 p-acp po32 n2, r-crq vhd n1 pc-acp vvi pno31 av pp-f j-jn ng2 n2.
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Satan can tempt no Creature but man to sin; and so he bestirs himself among them.
Satan can tempt no Creature but man to since; and so he bestirs himself among them.
np1 vmb vvi dx n1 p-acp n1 p-acp n1; cc av pns31 vvz px31 p-acp pno32.
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2. He puts them on to presume on the goodness of their present and final estate, however they live in this World.
2. He puts them on to presume on the Goodness of their present and final estate, however they live in this World.
crd pns31 vvz pno32 a-acp pc-acp vvi p-acp dt n1 pp-f po32 j cc j n1, c-acp pns32 vvb p-acp d n1.
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He teacheth them to say, We shall have peace, though we walk in the imagination of our own hearts.
He Teaches them to say, We shall have peace, though we walk in the imagination of our own hearts.
pns31 vvz pno32 pc-acp vvi, pns12 vmb vhi n1, cs pns12 vvb p-acp dt n1 pp-f po12 d n2.
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The unbelieving Jews could not be moved from their confidence, that they were Abraham 's Children; though our blessed Saviour proved it to them, that they were of their Father the Devil.
The unbelieving jews could not be moved from their confidence, that they were Abraham is Children; though our blessed Saviour proved it to them, that they were of their Father the devil.
dt vvg np2 vmd xx vbi vvn p-acp po32 n1, cst pns32 vbdr np1 vbz n2; cs po12 j-vvn n1 vvd pn31 p-acp pno32, cst pns32 vbdr pp-f po32 n1 dt n1.
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A lying Spirit deludes them, as he did Zedekiah that arch false Prophet, in making him confident that he had the Spirit of the Lord,
A lying Spirit deludes them, as he did Zedekiah that arch false Prophet, in making him confident that he had the Spirit of the Lord,
dt j-vvg n1 vvz pno32, c-acp pns31 vdd np1 cst j j n1, p-acp vvg pno31 j cst pns31 vhd dt n1 pp-f dt n1,
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and by that gave counsel to Ahab, 1 Kings 22. 3. In presenting to their minds lying Refuges, when they are under painful convictions of Conscience for sin:
and by that gave counsel to Ahab, 1 Kings 22. 3. In presenting to their minds lying Refuges, when they Are under painful convictions of Conscience for since:
cc p-acp cst vvd n1 p-acp np1, crd n2 crd crd p-acp vvg p-acp po32 n2 vvg n2, c-crq pns32 vbr p-acp j n2 pp-f n1 p-acp n1:
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Satan transformeth himself into an Angel of light to the sinner: Satan Transformeth himself into an Angel of Light to the sinner:
np1 vvz px31 p-acp dt n1 pp-f j p-acp dt n1:
(26) chapter (DIV2)
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He can turn himself into any shape or appearance, as the Poets feign of Proteus. As Satan helps the man of sin to do lying wonders, 2 Thes. 2.9. so he helps many troubled sinners to lying Sanctuaries.
He can turn himself into any shape or appearance, as the Poets feign of Proteus. As Satan helps the man of since to do lying wonders, 2 Thebes 2.9. so he helps many troubled Sinners to lying Sanctuaries.
pns31 vmb vvi px31 p-acp d n1 cc n1, p-acp dt n2 vvb pp-f np1. p-acp np1 vvz dt n1 pp-f n1 p-acp vdb j-vvg n2, crd np1 crd. av pns31 vvz d j-vvn n2 p-acp j-vvg n2.
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2725
It is likely he set Cain on building a City, to charm the evil Spirit that vexed him.
It is likely he Set Cain on building a city, to charm the evil Spirit that vexed him.
pn31 vbz j pns31 vvd np1 p-acp vvg dt n1, pc-acp vvi dt j-jn n1 cst vvd pno31.
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2726
4. If this way fail, then he aggravates the sinners trouble of Conscience for sin, to get him into despair:
4. If this Way fail, then he aggravates the Sinners trouble of Conscience for since, to get him into despair:
crd cs d n1 vvi, cs pns31 vvz dt ng1 n1 pp-f n1 p-acp n1, pc-acp vvi pno31 p-acp n1:
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not that he affects mens being troubled for their sins;
not that he affects Mens being troubled for their Sins;
xx cst pns31 vvz fw-la vbg vvn p-acp po32 n2;
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but when they are sorrowful this way, he would have them swallowed up of over-much sorrow.
but when they Are sorrowful this Way, he would have them swallowed up of overmuch sorrow.
cc-acp c-crq pns32 vbr j d n1, pns31 vmd vhi pno32 vvn a-acp pp-f av n1.
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This is one of Satan his devices to get an advantage of the sinner, to bring about his damnation. This is one of Satan his devices to get an advantage of the sinner, to bring about his damnation.
d vbz pi pp-f np1 po31 n2 pc-acp vvi dt n1 pp-f dt n1, pc-acp vvi p-acp po31 n1.
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Satan makes many a soul pine away in their sins, as those Jews said of themselves,
Satan makes many a soul pine away in their Sins, as those jews said of themselves,
np1 vvz d dt n1 vvb av p-acp po32 n2, p-acp d np2 vvn pp-f px32,
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and perswades them to curse God, and die, as he would have done Job. And as he prompted his Friends to esteem him a Hypocrite:
and persuades them to curse God, and die, as he would have done Job. And as he prompted his Friends to esteem him a Hypocrite:
cc vvz pno32 p-acp vvb np1, cc vvi, c-acp pns31 vmd vhi vdn n1. cc c-acp pns31 vvn po31 n2 pc-acp vvi pno31 dt n1:
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so he prompts many a Conscience-wounded-sinner to look upon himself as a Reprobate, as having out-sinned mercy, and he must be damned.
so he prompts many a Conscience-wounded-sinner to look upon himself as a Reprobate, as having outsin mercy, and he must be damned.
av pns31 vvz d dt n1 pc-acp vvi p-acp px31 p-acp dt n-jn, c-acp vhg j n1, cc pns31 vmb vbi vvn.
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Quest. But how cometh it to pass that natural men are no more sensible of this power of Satan over them?Quest. But how comes it to pass that natural men Are no more sensible of this power of Satan over them?
n1. cc-acp q-crq vvz pn31 pc-acp vvi d j n2 vbr av-dx av-dc j pp-f d n1 pp-f np1 p-acp pno32?
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Answ. Because he blinds their minds, as the Philistines put out Sampson 's eyes, and did with him what they list: Answer Because he blinds their minds, as the philistines put out Sampson is eyes, and did with him what they list:
np1 c-acp pns31 vvz po32 n2, p-acp dt njp2 vvd av np1 vbz n2, cc vdd p-acp pno31 r-crq pns32 vvb:
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He deadens their sense of feeling.
He deadens their sense of feeling.
pns31 vvz po32 n1 pp-f n1.
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The holy Apostle Paul speaks of sinners that are past feeling. Satan is a Juggler, and an Impostor, or Deceiver, from the beginning.
The holy Apostle Paul speaks of Sinners that Are past feeling. Satan is a Juggler, and an Impostor, or Deceiver, from the beginning.
dt j n1 np1 vvz pp-f n2 cst vbr j n-vvg. np1 vbz dt n1, cc dt n1, cc n1, p-acp dt n1.
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Quest. Have natural men no power to resist the Devil? Answ. They have lost it very much. Quest. Have natural men no power to resist the devil? Answer They have lost it very much.
n1. vhb j n2 dx n1 pc-acp vvi dt n1? np1 pns32 vhb vvn pn31 av av-d.
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Adam had power, if he had used it; and Jesus Christ had power, and did use it;Adam had power, if he had used it; and jesus christ had power, and did use it;
np1 vhd n1, cs pns31 vhd vvn pn31; cc np1 np1 vhd n1, cc vdd vvi pn31;
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and men in a state of grace have power to resist the Devil, and to overcome the wicked One, and to keep themselves that the wicked One touch them not, i. e. with a destructive touch;
and men in a state of grace have power to resist the devil, and to overcome the wicked One, and to keep themselves that the wicked One touch them not, i. e. with a destructive touch;
cc n2 p-acp dt n1 pp-f n1 vhb n1 p-acp vvb dt n1, cc pc-acp vvi dt j pi, cc pc-acp vvi px32 cst dt j pi vvb pno32 xx, uh. sy. p-acp dt j n1;
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such a touch as he moved the Lord to touch Job with.
such a touch as he moved the Lord to touch Job with.
d dt n1 c-acp pns31 vvd dt n1 pc-acp vvi np1 p-acp.
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Satan indeed hath power to tempt the Saints, and in part to get advantage of them.
Satan indeed hath power to tempt the Saints, and in part to get advantage of them.
np1 av vhz n1 pc-acp vvi dt n2, cc p-acp n1 pc-acp vvi n1 pp-f pno32.
(26) chapter (DIV2)
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He provoked David to number the people, and he did it; and he winnowed Peter; and he assailed Job very hard;
He provoked David to number the people, and he did it; and he winnowed Peter; and he assailed Job very hard;
pns31 vvn np1 pc-acp vvi dt n1, cc pns31 vdd pn31; cc pns31 vvn np1; cc pns31 vvd np1 av av-j;
(26) chapter (DIV2)
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and he stood at Joshua the High Priests hand, to resist him, when he stood before the Lord.
and he stood At joshua the High Priests hand, to resist him, when he stood before the Lord.
cc pns31 vvd p-acp np1 dt j ng1 n1, pc-acp vvi pno31, c-crq pns31 vvd p-acp dt n1.
(26) chapter (DIV2)
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2744
Our blessed Saviour hath taught us to pray daily, that we be not led into tempiation.
Our blessed Saviour hath taught us to pray daily, that we be not led into tempiation.
po12 j-vvn n1 vhz vvn pno12 pc-acp vvi av-j, d pns12 vbb xx vvn p-acp n1.
(26) chapter (DIV2)
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2745
Yet Satan hath not that power over the Saints, as over other men;
Yet Satan hath not that power over the Saints, as over other men;
av np1 vhz xx d n1 p-acp dt n2, c-acp p-acp j-jn n2;
(26) chapter (DIV2)
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yea, as over man in the state of innocency, i. e. to seduce them from God,
yea, as over man in the state of innocency, i. e. to seduce them from God,
uh, c-acp p-acp n1 p-acp dt n1 pp-f n1, sy. sy. pc-acp vvi pno32 p-acp np1,
(26) chapter (DIV2)
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2747
and from a state of grace.
and from a state of grace.
cc p-acp dt n1 pp-f n1.
(26) chapter (DIV2)
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2748
It's true, man in innocency in one respect had the advantage against Satan, which men in a state of grace have not now;
It's true, man in innocency in one respect had the advantage against Satan, which men in a state of grace have not now;
pn31|vbz j, n1 p-acp n1 p-acp crd n1 vhd dt n1 p-acp np1, r-crq n2 p-acp dt n1 pp-f n1 vhb xx av;
(26) chapter (DIV2)
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2749
in that he had no sin to joyn with Satan: In this point he might say, as our Lord Jesus did;
in that he had no since to join with Satan: In this point he might say, as our Lord jesus did;
p-acp cst pns31 vhd dx n1 pc-acp vvi p-acp np1: p-acp d n1 pns31 vmd vvi, c-acp po12 n1 np1 vdd;
(26) chapter (DIV2)
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2750
The Prince of this World cometh, and hath nothing in me. The Prince of this World comes, and hath nothing in me.
dt n1 pp-f d n1 vvz, cc vhz pix p-acp pno11.
(26) chapter (DIV2)
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2751
Yet the Saints now have that power against and over Satan in other cases, that men in innocency had not;
Yet the Saints now have that power against and over Satan in other cases, that men in innocency had not;
av dt n2 av vhb d n1 p-acp cc p-acp np1 p-acp j-jn n2, cst n2 p-acp n1 vhd xx;
(26) chapter (DIV2)
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2752
power to resist him, power to overcome him: power to resist him, power to overcome him:
n1 pc-acp vvi pno31, n1 pc-acp vvi pno31:
(26) chapter (DIV2)
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2753
Christ prayeth for their faith; and they have a promise that Satan shall be bruised under their feet. christ Prayeth for their faith; and they have a promise that Satan shall be Bruised under their feet.
np1 vvz p-acp po32 n1; cc pns32 vhb dt n1 cst np1 vmb vbi vvn p-acp po32 n2.
(26) chapter (DIV2)
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2754
I, but natural mens power to resist the Devil is but small;
I, but natural men's power to resist the devil is but small;
pns11, cc-acp j ng2 n1 pc-acp vvi dt n1 vbz p-acp j;
(26) chapter (DIV2)
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2755
some they have, i. e. when he tempts to sins against the light of nature, and a natural Conscience, in these they may resist temptation.
Some they have, i. e. when he tempts to Sins against the Light of nature, and a natural Conscience, in these they may resist temptation.
d pns32 vhb, sy. sy. c-crq pns31 vvz p-acp n2 p-acp dt n1 pp-f n1, cc dt j n1, p-acp d pns32 vmb vvi n1.
(26) chapter (DIV2)
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2756
There are many sins that natural men sin, which they falsly charge upon Satan, they would sin if Satan were dead and buried;
There Are many Sins that natural men since, which they falsely charge upon Satan, they would sin if Satan were dead and buried;
pc-acp vbr d n2 cst j n2 n1, r-crq pns32 av-j vvb p-acp np1, pns32 vmd vvi cs np1 vbdr j cc vvn;
(26) chapter (DIV2)
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2757
they are as willing to some sins as the Devil would have them; as the Pharisees and Jewish Rulers were to be rid of Jesus.
they Are as willing to Some Sins as the devil would have them; as the Pharisees and Jewish Rulers were to be rid of jesus.
pns32 vbr a-acp j p-acp d n2 p-acp dt n1 vmd vhi pno32; c-acp dt np2 cc jp n2 vbdr pc-acp vbi vvn pp-f np1.
(26) chapter (DIV2)
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2758
It's to be observed in Scripture, that the people of God charge not the Devil in the confession of sin, as Eve did with hers;
It's to be observed in Scripture, that the people of God charge not the devil in the Confessi of since, as Eve did with hers;
pn31|vbz pc-acp vbi vvn p-acp n1, cst dt n1 pp-f np1 vvb xx dt n1 p-acp dt n1 pp-f n1, c-acp n1 vdd p-acp png31;
(26) chapter (DIV2)
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2759
I have sinned, and I have done foolishly, saith David. He pleads not that Satan provoked him, I have sinned, and I have done foolishly, Says David. He pleads not that Satan provoked him,
pns11 vhb vvn, cc pns11 vhb vdn av-j, vvz np1. pns31 vvz xx cst np1 vvd pno31,
(26) chapter (DIV2)
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2760
as Eve did, that the Serpent gave her, and she did eat.
as Eve did, that the Serpent gave her, and she did eat.
c-acp n1 vdd, cst dt n1 vvd pno31, cc pns31 vdd vvi.
(26) chapter (DIV2)
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2761
But many wicked men charge their sins upon the Devil, when they tempt him to tempt them, as Saul sought to the Devil. Application.
But many wicked men charge their Sins upon the devil, when they tempt him to tempt them, as Saul sought to the devil. Application.
p-acp d j n2 vvb po32 n2 p-acp dt n1, c-crq pns32 vvb pno31 pc-acp vvi pno32, p-acp np1 vvn p-acp dt n1. n1.
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2762
1. Let no man be too fearless of the Devil; he hath great power in the world, especially over this men of this world;
1. Let no man be too fearless of the devil; he hath great power in the world, especially over this men of this world;
crd vvb dx n1 vbb av j pp-f dt n1; pns31 vhz j n1 p-acp dt n1, av-j p-acp d n2 pp-f d n1;
(26) chapter (DIV2)
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2763
he is called the god of this world;
he is called the god of this world;
pns31 vbz vvn dt n1 pp-f d n1;
(26) chapter (DIV2)
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2764
he would be so, and the Lord lets him be so to some men, in some things.
he would be so, and the Lord lets him be so to Some men, in Some things.
pns31 vmd vbi av, cc dt n1 vvz pno31 vbi av p-acp d n2, p-acp d n2.
(26) chapter (DIV2)
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2765
He is the Prince of the power of the Air, that worketh in the children of disobedience.
He is the Prince of the power of the Air, that works in the children of disobedience.
pns31 vbz dt n1 pp-f dt n1 pp-f dt n1, cst vvz p-acp dt n2 pp-f n1.
(26) chapter (DIV2)
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2766
Yea, he may have power over the people of God, to tempt them, if they watch and pray not against temptation, to which the Lord Jesus cautioned his Disciples.
Yea, he may have power over the people of God, to tempt them, if they watch and pray not against temptation, to which the Lord jesus cautioned his Disciples.
uh, pns31 vmb vhi n1 p-acp dt n1 pp-f np1, pc-acp vvi pno32, cs pns32 vvb cc vvb xx p-acp n1, p-acp r-crq dt n1 np1 vvn po31 n2.
(26) chapter (DIV2)
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2767
He put on Peter to disswade Christ from his sufferings, for which he had this check, Get thee behind me Satan.
He put on Peter to dissuade christ from his sufferings, for which he had this check, Get thee behind me Satan.
pns31 vvd p-acp np1 pc-acp vvi np1 p-acp po31 n2, p-acp r-crq pns31 vhd d n1, vvb pno21 p-acp pno11 np1.
(26) chapter (DIV2)
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2768
He winnowed all the Disciples, and thereupon they all left him when apprehended.
He winnowed all the Disciples, and thereupon they all left him when apprehended.
pns31 vvn d dt n2, cc av pns32 d vvd pno31 c-crq vvn.
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And Paul himself, after he had been in the third Heaven, was buffeted by a messenger of Satan.
And Paul himself, After he had been in the third Heaven, was buffeted by a Messenger of Satan.
np1 np1 px31, c-acp pns31 vhd vbn p-acp dt ord n1, vbds vvn p-acp dt n1 pp-f np1.
(26) chapter (DIV2)
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Yea, he was permitted to tempt our Lord Jesus to a most horrid sin;
Yea, he was permitted to tempt our Lord jesus to a most horrid since;
uh, pns31 vbds vvn pc-acp vvi po12 n1 np1 p-acp dt av-ds j n1;
(26) chapter (DIV2)
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2771
and to carry his body to a Pinacle of the Temple, and after into a high Mountain. and to carry his body to a Pinnacle of the Temple, and After into a high Mountain.
cc pc-acp vvi po31 n1 p-acp dt n1 pp-f dt n1, cc c-acp p-acp dt j n1.
(26) chapter (DIV2)
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2772
Yea, and Satan may be in possession of souls, and not be known; the Devil often works in men incognito. Of all Creatures he would possess men;
Yea, and Satan may be in possession of Souls, and not be known; the devil often works in men incognito. Of all Creatures he would possess men;
uh, cc np1 vmb vbi p-acp n1 pp-f n2, cc xx vbi vvn; dt n1 av vvz p-acp n2 av. pp-f d n2 pns31 vmd vvi n2;
(26) chapter (DIV2)
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2773
and though he acted by the Serpent's head, yet his aim was at Eve, and Adam 's heart.
and though he acted by the Serpent's head, yet his aim was At Eve, and Adam is heart.
cc cs pns31 vvd p-acp dt ng1 n1, av po31 n1 vbds p-acp n1, cc np1 vbz n1.
(26) chapter (DIV2)
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2774
He got leave to go into the Swine, yet his design was at their owners, to make them disgust Jesus the more;
He god leave to go into the Swine, yet his Design was At their owners, to make them disgust jesus the more;
pns31 vvd n1 pc-acp vvi p-acp dt n1, av po31 n1 vbds p-acp po32 n2, pc-acp vvi pno32 vvi np1 dt av-dc;
(26) chapter (DIV2)
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2775
and so they did, They besought him to depart out of their Coasts.
and so they did, They besought him to depart out of their Coasts.
cc av pns32 vdd, pns32 vvd pno31 pc-acp vvi av pp-f po32 n2.
(26) chapter (DIV2)
630
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2776
The Devil knows that men only, of all Creatures in this world, are capable of sin and hell;
The devil knows that men only, of all Creatures in this world, Are capable of since and hell;
dt n1 vvz d n2 av-j, pp-f d n2 p-acp d n1, vbr j pp-f n1 cc n1;
(26) chapter (DIV2)
631
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2777
and therefore he lays his contrivances against men, to bring as many as he can into his own Condemnation:
and Therefore he lays his contrivances against men, to bring as many as he can into his own Condemnation:
cc av pns31 vvz po31 n2 p-acp n2, pc-acp vvi p-acp d c-acp pns31 vmb p-acp po31 d n1:
(26) chapter (DIV2)
631
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2778
And he had rather possess their souls than their bodies; he would have the best room in the house for himself, and that's the heart;
And he had rather possess their Souls than their bodies; he would have the best room in the house for himself, and that's the heart;
cc pns31 vhd av-c vvi po32 n2 cs po32 n2; pns31 vmd vhi dt js n1 p-acp dt n1 p-acp px31, cc d|vbz dt n1;
(26) chapter (DIV2)
631
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2779
He entred into Judas his heart, and into Ananias his heart: Why hath Satan filled thy heart? Yet Satan's spiritual possessions may be known,He entered into Judas his heart, and into Ananias his heart: Why hath Satan filled thy heart? Yet Satan's spiritual possessions may be known,
pns31 vvd p-acp np1 po31 n1, cc p-acp np1 po31 n1: q-crq vhz np1 vvn po21 n1? av npg1 j n2 vmb vbi vvn,
(26) chapter (DIV2)
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2780
and how? why, when men will do the lusts of the Devil; Ye delight to do his lusts.
and how? why, when men will do the Lustiest of the devil; You delight to do his Lustiest.
cc q-crq? uh-crq, c-crq n2 vmb vdi dt n2 pp-f dt n1; pn22 vvb pc-acp vdi po31 n2.
(26) chapter (DIV2)
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2781
The lusts of the flesh in carnal men, are so many unclean spirits:
The Lustiest of the Flesh in carnal men, Are so many unclean spirits:
dt n2 pp-f dt n1 p-acp j n2, vbr av d j n2:
(26) chapter (DIV2)
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2782
Not that the Devil does all these works of the flesh, but he tempts men to all.
Not that the devil does all these works of the Flesh, but he tempts men to all.
xx cst dt n1 vdz d d n2 pp-f dt n1, cc-acp pns31 vvz n2 p-acp d.
(26) chapter (DIV2)
631
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2783
He did not dance about the golden Calf, but he made Israel to do so. Let no man therefore be too fearless of Satan.
He did not dance about the golden Calf, but he made Israel to do so. Let no man Therefore be too fearless of Satan.
pns31 vdd xx vvi p-acp dt j n1, cc-acp pns31 vvd np1 pc-acp vdi av. vvb dx n1 av vbi av j pp-f np1.
(26) chapter (DIV2)
631
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2784
Paul was jealous over the believing Corinthians, Lest as the Serpent beguiled Eve, their minds should be corrupted from the simplicity that is in Christ. Paul was jealous over the believing Corinthians, Lest as the Serpent beguiled Eve, their minds should be corrupted from the simplicity that is in christ.
np1 vbds j p-acp dt j-vvg np1, cs p-acp dt n1 vvn np1, po32 n2 vmd vbi vvn p-acp dt n1 cst vbz p-acp np1.
(26) chapter (DIV2)
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2785
2. Yet let not any sinner, under the power of conviction of sin, despair of Conversion,
2. Yet let not any sinner, under the power of conviction of since, despair of Conversion,
crd av vvb xx d n1, p-acp dt n1 pp-f n1 pp-f n1, n1 pp-f n1,
(26) chapter (DIV2)
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2786
because of the power that Satan improves to hinder it.
Because of the power that Satan improves to hinder it.
c-acp pp-f dt n1 cst np1 vvz pc-acp vvi pn31.
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2787
For consider, that the word of reconciliation which is preached to you, is the power of God to the salvation of the greatest of sinners.
For Consider, that the word of reconciliation which is preached to you, is the power of God to the salvation of the greatest of Sinners.
p-acp vvb, cst dt n1 pp-f n1 r-crq vbz vvn p-acp pn22, vbz dt n1 pp-f np1 p-acp dt n1 pp-f dt js pp-f n2.
(26) chapter (DIV2)
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2788
St. Paul 's Ministery turned men from the power of Satan unto God. Therefore let such wait on the Ministery of the Gospel, and do it in hope,
Saint Paul is Ministry turned men from the power of Satan unto God. Therefore let such wait on the Ministry of the Gospel, and do it in hope,
n1 np1 vbz n1 vvn n2 p-acp dt n1 pp-f np1 p-acp np1. av vvb d vvi p-acp dt n1 pp-f dt n1, cc vdb pn31 p-acp n1,
(26) chapter (DIV2)
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2789
as the infirm people did for the Angels troubling of the waters of that healing Pool, John 5.
as the infirm people did for the Angels troubling of the waters of that healing Pool, John 5.
c-acp dt j n1 vdd p-acp dt n2 vvg pp-f dt n2 pp-f d j-vvg n1, np1 crd
(26) chapter (DIV2)
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2790
And be advised also to be in the company of the godly; Satan hath not that power to vend his wares there, as among other Company.
And be advised also to be in the company of the godly; Satan hath not that power to vend his wares there, as among other Company.
cc vbi vvn av pc-acp vbi p-acp dt n1 pp-f dt j; np1 vhz xx d n1 pc-acp vvi po31 n2 a-acp, c-acp p-acp j-jn n1.
(26) chapter (DIV2)
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2791
The Spirit of Divination knew this in that possessed Damosel he made use of to disturb Paul and his holy Company in their meeting to pray;
The Spirit of Divination knew this in that possessed Damosel he made use of to disturb Paul and his holy Company in their meeting to pray;
dt n1 pp-f n1 vvd d p-acp cst vvd n1 pns31 vvd n1 pp-f pc-acp vvi np1 cc po31 j n1 p-acp po32 n1 pc-acp vvi;
(26) chapter (DIV2)
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2792
their prayers, and Paul 's authority from the Lord Jesus, cast him out. In thy trouble of Conscience for sin be not overmuch alone.
their Prayers, and Paul is Authority from the Lord jesus, cast him out. In thy trouble of Conscience for since be not overmuch alone.
po32 n2, cc np1 vbz n1 p-acp dt n1 np1, vvd pno31 av. p-acp po21 n1 pp-f n1 p-acp n1 vbb xx av av-j.
(26) chapter (DIV2)
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2793
In this case I may use the words of the Preacher, Eccles. 4.10. Wo to him that is alone.
In this case I may use the words of the Preacher, Eccles. 4.10. Woe to him that is alone.
p-acp d n1 pns11 vmb vvi dt n2 pp-f dt n1, np1 crd. n1 p-acp pno31 cst vbz j.
(26) chapter (DIV2)
635
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2794
Solitariness in this season is Satan's house of temptation;
Solitariness in this season is Satan's house of temptation;
n1 p-acp d n1 vbz npg1 n1 pp-f n1;
(26) chapter (DIV2)
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2795
he assaults where there is no help in resisting him, as he did by Eve. The evil Spirit used that man to solitariness Luke 8.27. God is much for the society of his people;
he assaults where there is no help in resisting him, as he did by Eve. The evil Spirit used that man to solitariness Lycia 8.27. God is much for the society of his people;
pns31 vvz c-crq pc-acp vbz dx n1 p-acp vvg pno31, c-acp pns31 vdd p-acp n1. dt j-jn n1 vvd d n1 p-acp n1 av crd. np1 vbz av-d p-acp dt n1 pp-f po31 n1;
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2796
he appears with his power and glory in the Assemblies of the Saints. Frequent solitariness is useful indeed for men of grace;
he appears with his power and glory in the Assemblies of the Saints. Frequent solitariness is useful indeed for men of grace;
pns31 vvz p-acp po31 n1 cc n1 p-acp dt n2 pp-f dt n2. j n1 vbz j av p-acp n2 pp-f n1;
(26) chapter (DIV2)
635
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2797
Jesus Christ went oft aside into a solitary place: jesus christ went oft aside into a solitary place:
np1 np1 vvd av av p-acp dt j n1:
(26) chapter (DIV2)
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2798
but poor souls afflicted in their spirits for sin, should be afraid of it, as Children are to be alone.
but poor Souls afflicted in their spirits for since, should be afraid of it, as Children Are to be alone.
cc-acp j n2 vvn p-acp po32 n2 p-acp n1, vmd vbi j pp-f pn31, c-acp n2 vbr pc-acp vbi j.
(26) chapter (DIV2)
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2799
And be further advised to follow faithfully the affairs of your Calling: Idleness is the Devil's working time.
And be further advised to follow faithfully the affairs of your Calling: Idleness is the Devil's working time.
cc vbb av-jc vvn pc-acp vvi av-j dt n2 pp-f po22 vvg: n1 vbz dt ng1 j-vvg n1.
(26) chapter (DIV2)
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While men slept, the Enemy came and sowed his tares.
While men slept, the Enemy Come and sowed his tares.
n1 n2 vvd, dt n1 vvd cc vvd po31 n2.
(26) chapter (DIV2)
636
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2801
When David was lazing and gazing on his House-top, the Devil presented an Object to stir up his lust. When David was lazing and gazing on his Housetop, the devil presented an Object to stir up his lust.
c-crq np1 vbds vvg cc vvg p-acp po31 n1, dt n1 vvd dt n1 pc-acp vvi a-acp po31 n1.
(26) chapter (DIV2)
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2802
Again, take heed of an angry passionate spirit; this gives place to the Devil: And take heed of an envious spirit; Satan is the envious one;
Again, take heed of an angry passionate Spirit; this gives place to the devil: And take heed of an envious Spirit; Satan is the envious one;
av, vvb n1 pp-f dt j j n1; d vvz n1 p-acp dt n1: cc vvb n1 pp-f dt j n1; np1 vbz dt j pi;
(26) chapter (DIV2)
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2803
he filled Cain with envy at his brothers good works, because his own were evil: And beware of a discontented spirit;
he filled Cain with envy At his Brother's good works, Because his own were evil: And beware of a discontented Spirit;
pns31 vvd np1 p-acp n1 p-acp po31 ng1 j n2, c-acp po31 d vbdr j-jn: cc vvb pp-f dt j-vvn n1;
(26) chapter (DIV2)
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2804
this was one of the Devil's first sins, and the sin of our first parents: And above all, seek to Jesus Christ for deliverance from Satan's bondage.
this was one of the Devil's First Sins, and the since of our First Parents: And above all, seek to jesus christ for deliverance from Satan's bondage.
d vbds pi pp-f dt ng1 ord n2, cc dt n1 pp-f po12 ord n2: cc p-acp d, vvb p-acp np1 np1 p-acp n1 p-acp npg1 n1.
(26) chapter (DIV2)
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2805
If the Son make you free, ye are free indeed. He was anointed to preach deliverance to the captives. If the Son make you free, you Are free indeed. He was anointed to preach deliverance to the captives.
cs dt n1 vvb pn22 j, pn22 vbr j av. pns31 vbds vvn pc-acp vvi n1 p-acp dt n2-jn.
(26) chapter (DIV2)
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2806
He loosed the daughter of Abraham, whom Satan had bound eighteen years; and it is observable how affectionately Jesus both spake and did in her case. He loosed the daughter of Abraham, whom Satan had bound eighteen Years; and it is observable how affectionately jesus both spoke and did in her case.
pns31 vvd dt n1 pp-f np1, r-crq np1 vhd vvn crd n2; cc pn31 vbz j c-crq av-j uh-np av-d vvd cc vdd p-acp po31 n1.
(26) chapter (DIV2)
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3. Here is comfort to God's people, that Satan's power is exceedingly broken as to them;
3. Here is Comfort to God's people, that Satan's power is exceedingly broken as to them;
crd av vbz n1 p-acp npg1 n1, cst npg1 n1 vbz av-vvg vvn a-acp p-acp pno32;
(26) chapter (DIV2)
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2808
he hath no interest in them, and they have armour of proof, both defensive and offensive against him.
he hath no Interest in them, and they have armour of proof, both defensive and offensive against him.
pns31 vhz dx n1 p-acp pno32, cc pns32 vhb n1 pp-f n1, d j cc j p-acp pno31.
(26) chapter (DIV2)
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2809
You have the Spirit in you to guide and assist you; and he that is in you, is greater than he that is in the world:
You have the Spirit in you to guide and assist you; and he that is in you, is greater than he that is in the world:
pn22 vhb dt n1 p-acp pn22 pc-acp vvi cc vvb pn22; cc pns31 cst vbz p-acp pn22, vbz jc cs pns31 cst vbz p-acp dt n1:
(26) chapter (DIV2)
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2810
And you have the Ministery of the holy Angels, who are stronger than Devils:
And you have the Ministry of the holy Angels, who Are Stronger than Devils:
cc pn22 vhb dt n1 pp-f dt j n2, r-crq vbr jc cs n2:
(26) chapter (DIV2)
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2811
And you have the continual prayers of the Lord Jesus Christ for you, that your faith fail not:
And you have the continual Prayers of the Lord jesus christ for you, that your faith fail not:
cc pn22 vhb dt j n2 pp-f dt n1 np1 np1 p-acp pn22, cst po22 n1 vvb xx:
(26) chapter (DIV2)
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2812
And you have a promise, that God will bruise Satan under your feet shortly; and that the gates of hell shall not prevail against you.
And you have a promise, that God will bruise Satan under your feet shortly; and that the gates of hell shall not prevail against you.
cc pn22 vhb dt n1, cst np1 vmb vvi np1 p-acp po22 n2 av-j; cc d dt n2 pp-f n1 vmb xx vvi p-acp pn22.
(26) chapter (DIV2)
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2813
In a word, let all poor sinners, that have any sense of the sad estate of their souls, come from under the shadow of this Bramble, the Devil,
In a word, let all poor Sinners, that have any sense of the sad estate of their Souls, come from under the shadow of this Bramble, the devil,
p-acp dt n1, vvb d j n2, cst vhb d n1 pp-f dt j n1 pp-f po32 n2, vvb p-acp p-acp dt n1 pp-f d n1, dt n1,
(26) chapter (DIV2)
639
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2814
unto the shadow of Jesus Christ, the true Vine. The Devil writes all his Laws in Blood, as Draco did;
unto the shadow of jesus christ, the true Vine. The devil writes all his Laws in Blood, as Draco did;
p-acp dt n1 pp-f np1 np1, dt j n1. dt n1 vvz d po31 n2 p-acp n1, c-acp np1 vdd;
(26) chapter (DIV2)
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2815
O but Jesus Christ came meek into the World to save sinners; and he came into his Ministery with a beseeching Spirit to sinners;
Oh but jesus christ Come meek into the World to save Sinners; and he Come into his Ministry with a beseeching Spirit to Sinners;
uh p-acp np1 np1 vvd j p-acp dt n1 pc-acp vvi n2; cc pns31 vvd p-acp po31 n1 p-acp dt vvg n1 p-acp n2;
(26) chapter (DIV2)
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2816
and left such a spirit in his Ministers, that were to treat sinners in his Name,
and left such a Spirit in his Ministers, that were to Treat Sinners in his Name,
cc vvd d dt n1 p-acp po31 n2, cst vbdr pc-acp vvi n2 p-acp po31 n1,
(26) chapter (DIV2)
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2817
when he was gone to the Father:
when he was gone to the Father:
c-crq pns31 vbds vvn p-acp dt n1:
(26) chapter (DIV2)
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2818
As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. As though God did beseech you by us, we pray you in Christ's stead, be you reconciled to God.
c-acp cs np1 vdd vvi pn22 p-acp pno12, pns12 vvb pn22 p-acp npg1 n1, vbb pn22 vvn p-acp np1.
(26) chapter (DIV2)
639
Page 213
2819
Jesus Christ is the sinners near Kinsman;
jesus christ is the Sinners near Kinsman;
np1 np1 vbz dt ng1 j n1;
(26) chapter (DIV2)
639
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2820
he hath took part of flesh and blood, that he might have the right to redeem them.
he hath took part of Flesh and blood, that he might have the right to Redeem them.
pns31 vhz vvd n1 pp-f n1 cc n1, cst pns31 vmd vhi dt j-jn pc-acp vvi pno32.
(26) chapter (DIV2)
639
Page 213
2821
Poor Conscience-afflicted sinners may have gentle usage of Christ; He will not break the bruised reed, nor quench the smoaking flax.
Poor Conscience-afflicted Sinners may have gentle usage of christ; He will not break the Bruised reed, nor quench the smoking flax.
j j n2 vmb vhi j n1 pp-f np1; pns31 vmb xx vvi dt j-vvn n1, ccx vvi dt j-vvg n1.
(26) chapter (DIV2)
639
Page 213
2822
His Laws are not written in the sinners blood, but in his own. And thus much for the first Clause of the sifteenth Verse.
His Laws Are not written in the Sinners blood, but in his own. And thus much for the First Clause of the sifteenth Verse.
po31 n2 vbr xx vvn p-acp dt ng1 n1, cc-acp p-acp po31 d. cc av av-d c-acp dt ord n1 pp-f dt n1 n1.
(26) chapter (DIV2)
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2823
CHAP. XXII. Sheweth, what care natural men take in making provision for the lusts of the flesh: with the Application;
CHAP. XXII. Shows, what care natural men take in making provision for the Lustiest of the Flesh: with the Application;
np1 np1. vvz, r-crq vvb j n2 vvb p-acp vvg n1 p-acp dt n2 pp-f dt n1: p-acp dt n1;
(27) chapter (DIV2)
639
Page 214
2824
from the last Clause of the Fifteenth Verse, And he sent him into his fields to feed Swine.from the last Clause of the Fifteenth Verse, And he sent him into his fields to feed Swine.
p-acp dt ord n1 pp-f dt ord n1, cc pns31 vvd pno31 p-acp po31 n2 pc-acp vvi n1.
(27) chapter (DIV2)
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2825
NOW we come to the second thing in the fifteenth Verse, viz. the Prodigal's imployment; He sent him into his field to feed Swine; a course and base imployment.
NOW we come to the second thing in the fifteenth Verse, viz. the Prodigal's employment; He sent him into his field to feed Swine; a course and base employment.
av pns12 vvb p-acp dt ord n1 p-acp dt ord n1, n1 dt ng1-jn n1; pns31 vvd pno31 p-acp po31 n1 pc-acp vvi n1; dt n1 cc j n1.
(27) chapter (DIV2)
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2826
He sent him not into the City to traffick and converse with men, but to feed Swine,
He sent him not into the city to traffic and converse with men, but to feed Swine,
pns31 vvd pno31 xx p-acp dt n1 pc-acp vvi cc vvi p-acp n2, cc-acp pc-acp vvi n1,
(27) chapter (DIV2)
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Page 214
2827
and at last to feed with them, as in the next Verse.
and At last to feed with them, as in the next Verse.
cc p-acp ord pc-acp vvi p-acp pno32, c-acp p-acp dt ord n1.
(27) chapter (DIV2)
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2828
This passage of the Parable may the better be understood by considering the Jews, to whom it was spoken, in their great dis-affection to Swine:
This passage of the Parable may the better be understood by considering the jews, to whom it was spoken, in their great disaffection to Swine:
d n1 pp-f dt n1 vmb dt av-jc vbi vvn p-acp vvg dt np2, p-acp ro-crq pn31 vbds vvn, p-acp po32 j n1 p-acp n1:
(27) chapter (DIV2)
641
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2829
Swine were an abomination to them; It was one of their unclean Beasts. And here is the marrow of this Bone:
Swine were an abomination to them; It was one of their unclean Beasts. And Here is the marrow of this Bone:
n1 vbdr dt n1 p-acp pno32; pn31 vbds pi pp-f po32 j n2. cc av vbz dt n1 pp-f d n1:
(27) chapter (DIV2)
641
Page 214
2830
This signifies what a monstrous miserable man this younger Son became, by leaving his Fathers House to follow his own Lusts;
This signifies what a monstrous miserable man this younger Son became, by leaving his Father's House to follow his own Lustiest;
d vvz r-crq dt j j n1 d jc n1 vvd, p-acp vvg po31 ng1 n1 pc-acp vvi po31 d n2;
(27) chapter (DIV2)
642
Page 215
2831
he fell from the Son of a rich Father to be a Swineherd: And
he fell from the Son of a rich Father to be a Swineherd: And
pns31 vvd p-acp dt n1 pp-f dt j n1 pc-acp vbi dt n1: cc
(27) chapter (DIV2)
642
Page 215
2832
The Scripture sets forth natural men by Swine for their uncleanness and filthy lusts wherein they wallow and bemire themselves, and prefer before Grace. The Devil possessed Swine;
The Scripture sets forth natural men by Swine for their uncleanness and filthy Lustiest wherein they wallow and bemire themselves, and prefer before Grace. The devil possessed Swine;
dt n1 vvz av j n2 p-acp n1 p-acp po32 n1 cc j n2 c-crq pns32 vvb cc vvi px32, cc vvi p-acp n1. dt n1 vvd n1;
(27) chapter (DIV2)
643
Page 215
2833
and those that are of the Devil, and in his power, feed Swine; they feed themselves with their own lusts. and those that Are of the devil, and in his power, feed Swine; they feed themselves with their own Lustiest.
cc d cst vbr pp-f dt n1, cc p-acp po31 n1, vvb n1; pns32 vvb px32 p-acp po32 d n2.
(27) chapter (DIV2)
644
Page 215
2834
The Psalmist saith of natural men, They are altogether become filthy. The Psalmist Says of natural men, They Are altogether become filthy.
dt n1 vvz pp-f j n2, pns32 vbr av vvn j.
(27) chapter (DIV2)
644
Page 215
2835
And St. Jude calls some natural men filthy dreamers, v. 8. The Observation we may make from hence is this, That carnal men make provision for the flesh, to fulfill the lusts thereof.
And Saint U^de calls Some natural men filthy dreamers, v. 8. The Observation we may make from hence is this, That carnal men make provision for the Flesh, to fulfil the Lustiest thereof.
cc n1 np1 vvz d j n2 j n2, n1 crd dt n1 pns12 vmb vvi p-acp av vbz d, cst j n2 vvb n1 p-acp dt n1, pc-acp vvi dt n2 av.
(27) chapter (DIV2)
644
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2836
This is implied in that of St. Paul to the Romans, c. 13. v. 14. Make no provision for the flesh, to fulfill the lusts thereof; i. e.
This is implied in that of Saint Paul to the Roman, c. 13. v. 14. Make no provision for the Flesh, to fulfil the Lustiest thereof; i. e.
d vbz vvn p-acp d pp-f n1 np1 p-acp dt njp2, sy. crd n1 crd vvb dx n1 p-acp dt n1, pc-acp vvi dt n2 av; uh. sy.
(27) chapter (DIV2)
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2837
as carnal and fleshly men do. The lusts of the flesh are the things that such men take most care for.
as carnal and fleshly men do. The Lustiest of the Flesh Are the things that such men take most care for.
p-acp j cc j n2 vdb. dt n2 pp-f dt n1 vbr dt n2 cst d n2 vvb ds n1 p-acp.
(27) chapter (DIV2)
644
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2838
The lusts of the flesh, the lusts of the eye, and the pride of life, are by some Divines called, The Worlds Trinity. The Lustiest of the Flesh, the Lustiest of the eye, and the pride of life, Are by Some Divines called, The World's Trinity.
dt n2 pp-f dt n1, dt n2 pp-f dt n1, cc dt n1 pp-f n1, vbr p-acp d n2-jn vvn, dt ng1 np1.
(27) chapter (DIV2)
645
Page 215
2839
Natural men are very drudges to their lusts; Thou art wearied in the greatness of thy way, in pursuing thine own lusts.
Natural men Are very drudges to their Lustiest; Thou art wearied in the greatness of thy Way, in pursuing thine own Lustiest.
j n2 vbr j n2 p-acp po32 n2; pns21 vb2r vvn p-acp dt n1 pp-f po21 n1, p-acp vvg po21 d n2.
(27) chapter (DIV2)
646
Page 215
2840
The soul of man, since the fall, is chiefly made up of desires, like a Spunge which is still sucking in.
The soul of man, since the fallen, is chiefly made up of Desires, like a Sponge which is still sucking in.
dt n1 pp-f n1, c-acp dt n1, vbz av-jn vvn a-acp pp-f n2, av-j dt n1 r-crq vbz av vvg p-acp.
(27) chapter (DIV2)
646
Page 215
2841
The most vigorous bent of the soul lies in this faculty of desire, which in the fall of man was,
The most vigorous bent of the soul lies in this faculty of desire, which in the fallen of man was,
dt av-ds j n1 pp-f dt n1 vvz p-acp d n1 pp-f n1, r-crq p-acp dt n1 pp-f n1 vbds,
(27) chapter (DIV2)
646
Page 215
2842
and still is in natural men, corrupted into lusts.
and still is in natural men, corrupted into Lustiest.
cc av vbz p-acp j n2, vvn p-acp n2.
(27) chapter (DIV2)
646
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2843
So that it is natural to men to walk after their own lusts, either of pleasure, or profit, or honour:
So that it is natural to men to walk After their own Lustiest, either of pleasure, or profit, or honour:
av cst pn31 vbz j p-acp n2 pc-acp vvi p-acp po32 d n2, av-d pp-f n1, cc n1, cc n1:
(27) chapter (DIV2)
647
Page 216
2844
These are the three sorts of lusts that are in the World, as St. John enumerates them.
These Are the three sorts of Lustiest that Are in the World, as Saint John enumerates them.
d vbr dt crd n2 pp-f n2 cst vbr p-acp dt n1, p-acp n1 np1 vvz pno32.
(27) chapter (DIV2)
647
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2845
St. Paul makes himself an instance in the case, as well as others in the state of nature;
Saint Paul makes himself an instance in the case, as well as Others in the state of nature;
n1 np1 vvz px31 dt n1 p-acp dt n1, c-acp av c-acp n2-jn p-acp dt n1 pp-f n1;
(27) chapter (DIV2)
647
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2846
We our selves were sometimes foolish and disobedient, serving divers lusts and pleasures. Lust is a natural man's Master; he serveth divers lusts.We our selves were sometime foolish and disobedient, serving diverse Lustiest and pleasures. Lust is a natural Man's Master; he serves diverse Lustiest.
pns12 po12 n2 vbdr av j cc j, vvg j n2 cc n2. n1 vbz dt j ng1 n1; pns31 vvz j n2.
(27) chapter (DIV2)
647
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2847
It's possible that a godly man may be an unwilling slave for a time to a lust,
It's possible that a godly man may be an unwilling slave for a time to a lust,
pn31|vbz j cst dt j n1 vmb vbi dt j n1 p-acp dt n1 p-acp dt n1,
(27) chapter (DIV2)
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2848
but he cannot be a willing servant to it;
but he cannot be a willing servant to it;
cc-acp pns31 vmbx vbi dt j n1 p-acp pn31;
(27) chapter (DIV2)
647
Page 216
2849
O wretched man that I am, who shall deliver me from the body of this death! Oh wretched man that I am, who shall deliver me from the body of this death!
uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp dt n1 pp-f d n1!
(27) chapter (DIV2)
647
Page 216
2850
He may suffer a rape by his lust, but he cannot prostitute himself to them. It is the natural man that indulgeth his lusts;
He may suffer a rape by his lust, but he cannot prostitute himself to them. It is the natural man that indulgeth his Lustiest;
pns31 vmb vvi dt n1 p-acp po31 n1, cc-acp pns31 vmbx vvi px31 p-acp pno32. pn31 vbz dt j n1 cst vvz po31 n2;
(27) chapter (DIV2)
647
Page 216
2851
they are his sweetmeats, as Solomon saith of stoln waters, and the bread of deceit. He is fond of his lusts, as David was of Adonijah, never chides them:
they Are his sweetmeats, as Solomon Says of stolen waters, and the bred of deceit. He is found of his Lustiest, as David was of Adonijah, never chides them:
pns32 vbr po31 n2, p-acp np1 vvz pp-f j-vvn n2, cc dt n1 pp-f n1. pns31 vbz j pp-f po31 n2, c-acp np1 vbds pp-f np1, av-x vvz pno32:
(27) chapter (DIV2)
647
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2852
It is the very tenor of a natural mans life to do his lusts: Ye are of your Father the Devil, and his lusts ye will do.
It is the very tenor of a natural men life to do his Lustiest: You Are of your Father the devil, and his Lustiest you will do.
pn31 vbz dt j n1 pp-f dt j ng1 n1 pc-acp vdi po31 n2: pn22 vbr pp-f po22 n1 dt n1, cc po31 n2 pn22 vmb vdi.
(27) chapter (DIV2)
648
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2853
They are not estranged from their lusts, nor can be; Psal. 78.30. Jer. 13.23. A natural man is drawn away of his own lusts, or enticed: They Are not estranged from their Lustiest, nor can be; Psalm 78.30. Jer. 13.23. A natural man is drawn away of his own Lustiest, or enticed:
pns32 vbr xx vvn p-acp po32 n2, ccx vmb vbi; np1 crd. np1 crd. dt j n1 vbz vvn av pp-f po31 d n2, cc vvn:
(27) chapter (DIV2)
648
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2854
His lusts have the command of the whole man, as the primum mobile has of the motion of all the other Spheres.
His Lustiest have the command of the Whole man, as the primum mobile has of the motion of all the other Spheres.
png31 n2 vhb dt n1 pp-f dt j-jn n1, c-acp dt fw-la j vhz pp-f dt n1 pp-f d dt j-jn n2.
(27) chapter (DIV2)
648
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2855
Sin laps and rolls up it self in sugar to natural mens lust, though it be filthiness in it self.
since laps and rolls up it self in sugar to natural men's lust, though it be filthiness in it self.
n1 n2 cc vvz p-acp pn31 n1 p-acp n1 p-acp j ng2 n1, cs pn31 vbb n1 p-acp pn31 n1.
(27) chapter (DIV2)
649
Page 216
2856
The mire and dunghill are filthy and stinking things, and yet it's pleasure to Swine to wallow in it. Application.
The mire and dunghill Are filthy and stinking things, and yet it's pleasure to Swine to wallow in it. Application.
dt n1 cc n1 vbr j cc j-vvg n2, cc av pn31|vbz n1 p-acp n1 pc-acp vvi p-acp pn31. n1.
(27) chapter (DIV2)
649
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2857
This shews us, That to serve sin and lusts is a base service; it is the Devil's drudgery he sets carnal men about:
This shows us, That to serve since and Lustiest is a base service; it is the Devil's drudgery he sets carnal men about:
d vvz pno12, cst pc-acp vvi n1 cc n2 vbz dt j n1; pn31 vbz dt ng1 n1 pns31 vvz j n2 a-acp:
(27) chapter (DIV2)
650
Page 217
2858
As such are slaves to Satan, who leads them at his pleasure so are they slaves to their own lusts, yet willingly so;
As such Are slaves to Satan, who leads them At his pleasure so Are they slaves to their own Lustiest, yet willingly so;
c-acp d vbr n2 p-acp np1, r-crq vvz pno32 p-acp po31 n1 av vbr pns32 n2 p-acp po32 d n2, av av-j av;
(27) chapter (DIV2)
650
Page 217
2859
so they love to have it.
so they love to have it.
av pns32 vvb pc-acp vhi pn31.
(27) chapter (DIV2)
650
Page 217
2860
As Ephraim walked willingly after the commandment of their idolatrous Princes, so carnal men walk willingly after the command of their own lusts, their corrupt and worldly desires: As Ephraim walked willingly After the Commandment of their idolatrous Princes, so carnal men walk willingly After the command of their own Lustiest, their corrupt and worldly Desires:
p-acp np1 vvd av-j p-acp dt n1 pp-f po32 j n2, av j n2 vvb av-j p-acp dt n1 pp-f po32 d n2, po32 j cc j n2:
(27) chapter (DIV2)
650
Page 217
2861
As they said to Jeremiah, We will walk after our own devices, and we will every one do the imagination of his evil heart.
As they said to Jeremiah, We will walk After our own devices, and we will every one do the imagination of his evil heart.
c-acp pns32 vvd p-acp np1, pns12 vmb vvi p-acp po12 d n2, cc pns12 vmb d crd vdb dt n1 pp-f po31 j-jn n1.
(27) chapter (DIV2)
650
Page 217
2862
O that men would consider it, that the service of sin is a base service, it makes men Swineherds.
O that men would Consider it, that the service of since is a base service, it makes men Swineherds.
fw-fr cst n2 vmd vvi pn31, cst dt n1 pp-f n1 vbz dt j n1, pn31 vvz n2 n2.
(27) chapter (DIV2)
651
Page 217
2863
It may be pleasure to them, as mire is to Swine; but to sanctified souls it's base and fulsome: Carnal men are unclean Creatures.
It may be pleasure to them, as mire is to Swine; but to sanctified Souls it's base and fulsome: Carnal men Are unclean Creatures.
pn31 vmb vbi n1 p-acp pno32, c-acp n1 vbz p-acp n1; cc-acp p-acp j-vvn n2 pn31|vbz j cc j: j n2 vbr j n2.
(27) chapter (DIV2)
651
Page 217
2864
As in the Law there were clean and unclean Creatures, so are there such under the Gospel;
As in the Law there were clean and unclean Creatures, so Are there such under the Gospel;
p-acp p-acp dt n1 a-acp vbdr j cc j n2, av vbr pc-acp d p-acp dt n1;
(27) chapter (DIV2)
651
Page 217
2865
regenerate and spiritual men are the one, and natural carnal men are the other.
regenerate and spiritual men Are the one, and natural carnal men Are the other.
vvn cc j n2 vbr dt crd, cc j j n2 vbr dt j-jn.
(27) chapter (DIV2)
651
Page 217
2866
Spiritual men are so ashamed of the filthiness and uncleanness of their natural state they are got out of, that they loath themselves at the thoughts of it:
Spiritual men Are so ashamed of the filthiness and uncleanness of their natural state they Are god out of, that they loath themselves At the thoughts of it:
j n2 vbr av j pp-f dt n1 cc n1 pp-f po32 j n1 pns32 vbr vvn av pp-f, cst pns32 vvb px32 p-acp dt n2 pp-f pn31:
(27) chapter (DIV2)
651
Page 217
2867
But natural men glory in their shame, Phil. 3.19. God made man an honourable Creature, in his Image, and after his Likeness:
But natural men glory in their shame, Philip 3.19. God made man an honourable Creature, in his Image, and After his Likeness:
cc-acp j n2 n1 p-acp po32 n1, np1 crd. np1 vvd n1 dt j n1, p-acp po31 n1, cc p-acp po31 n1:
(27) chapter (DIV2)
651
Page 217
2868
but man hath made himself like a Beast;
but man hath made himself like a Beast;
cc-acp n1 vhz vvn px31 av-j dt n1;
(27) chapter (DIV2)
652
Page 218
2869
else it would be a strange thing, that men, who are Creatures capable of the highest enjoyments,
Else it would be a strange thing, that men, who Are Creatures capable of the highest enjoyments,
av pn31 vmd vbi dt j n1, cst n2, r-crq vbr n2 j pp-f dt js n2,
(27) chapter (DIV2)
652
Page 218
2870
even of glory, and of the God of glory himself, should take up with so low and base things, as any sinful sensual pleasures.
even of glory, and of the God of glory himself, should take up with so low and base things, as any sinful sensual pleasures.
av pp-f n1, cc pp-f dt n1 pp-f n1 px31, vmd vvi a-acp p-acp av j cc j n2, c-acp d j j n2.
(27) chapter (DIV2)
652
Page 218
2871
And whereas God put all things under his feet, he now puts himself under foot, under the basest of things, the vilest lusts.
And whereas God put all things under his feet, he now puts himself under foot, under the Basest of things, the Vilest Lustiest.
cc cs np1 vvd d n2 p-acp po31 n2, pns31 av vvz px31 p-acp n1, p-acp dt js pp-f n2, dt js n2.
(27) chapter (DIV2)
652
Page 218
2872
This man does by nature and custome in sin. Some men make their bellies their gods;
This man does by nature and custom in since. some men make their bellies their God's;
d n1 vdz p-acp n1 cc n1 p-acp n1. d n2 vvb po32 n2 po32 n2;
(27) chapter (DIV2)
652
Page 218
2873
St. Paul speaks of such with tears. Israels golden Calf was their god. Some men make themselves gods; Saint Paul speaks of such with tears. Israel's golden Calf was their god. some men make themselves God's;
n1 np1 vvz pp-f d p-acp n2. npg1 j n1 vbds po32 n1. d n2 vvb px32 n2;
(27) chapter (DIV2)
653
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2874
as Sennacherib, Antiochus Epiphanes, and many more. As it was said to Judah, Jer. 2.28. According to the number of thy Cities, so are thy gods, O Judah;
as Sennacherib, Antiochus Epiphanes, and many more. As it was said to Judah, Jer. 2.28. According to the number of thy Cities, so Are thy God's, Oh Judah;
c-acp np1, np1 np1, cc d dc. p-acp pn31 vbds vvn p-acp np1, np1 crd. vvg p-acp dt n1 pp-f po21 n2, av vbr po21 n2, uh np1;
(27) chapter (DIV2)
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2875
so may it be said to a natural, carnal man, according to the number of thy lusts, so are thy gods.
so may it be said to a natural, carnal man, according to the number of thy Lustiest, so Are thy God's.
av vmb pn31 vbi vvn p-acp dt j, j n1, vvg p-acp dt n1 pp-f po21 n2, av vbr po21 n2.
(27) chapter (DIV2)
653
Page 218
2876
And you who are now spiritual, you your selves were as these in your natural state,
And you who Are now spiritual, you your selves were as these in your natural state,
cc pn22 r-crq vbr av j, pn22 po22 n2 vbdr p-acp d p-acp po22 j n1,
(27) chapter (DIV2)
654
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2877
as the Prodigal was before his conversion; you fed Swine, and fed with them while you were unconverted;
as the Prodigal was before his conversion; you fed Swine, and fed with them while you were unconverted;
c-acp dt n-jn vbds p-acp po31 n1; pn22 vvd n1, cc vvd p-acp pno32 cs pn22 vbdr vvn;
(27) chapter (DIV2)
654
Page 218
2878
We our selves were sometimes foolish and disobedient, serving divers lusts. We our selves were sometime foolish and disobedient, serving diverse Lustiest.
pns12 po12 n2 vbdr av j cc j, vvg j n2.
(27) chapter (DIV2)
654
Page 218
2879
Among whom also we all had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, as well as others. Among whom also we all had our Conversation in times past, in the Lustiest of the Flesh, fulfilling the Desires of the Flesh, and of the mind, and were by nature the children of wrath, as well as Others.
p-acp ro-crq av pns12 d vhd po12 n1 p-acp n2 j, p-acp dt n2 pp-f dt n1, vvg dt n2 pp-f dt n1, cc pp-f dt n1, cc vbdr p-acp n1 dt n2 pp-f n1, c-acp av c-acp n2-jn.
(27) chapter (DIV2)
654
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2880
There is no difference among men, till effectual Calling make it. Election leaves men equally vile and wretched, till Conversion come and distinguish.
There is no difference among men, till effectual Calling make it. Election leaves men equally vile and wretched, till Conversion come and distinguish.
pc-acp vbz dx n1 p-acp n2, c-acp j vvg vvb pn31. n1 vvz n2 av-jn j cc j, c-acp n1 vvb cc vvi.
(27) chapter (DIV2)
654
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2881
It's true, Election makes a difference in God's purpose, but not in the quality of the persons, till grace doth it.
It's true, Election makes a difference in God's purpose, but not in the quality of the Persons, till grace does it.
pn31|vbz j, n1 vvz dt n1 p-acp npg1 n1, cc-acp xx p-acp dt n1 pp-f dt n2, c-acp n1 vdz pn31.
(27) chapter (DIV2)
654
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2882
There is no difference in the Clay whilst in the lump, but only in the Potter's intention, and hands afterward.
There is no difference in the Clay while in the lump, but only in the Potter's intention, and hands afterwards.
pc-acp vbz dx n1 p-acp dt n1 cs p-acp dt n1, cc-acp av-j p-acp dt ng1 n1, cc n2 av.
(27) chapter (DIV2)
654
Page 219
2883
And so we are all alike in sin, and under wrath, till effectually called by God out of darkness into his marvellous light.
And so we Are all alike in since, and under wrath, till effectually called by God out of darkness into his marvellous Light.
cc av pns12 vbr d av-j p-acp n1, cc p-acp n1, c-acp av-j vvn p-acp np1 av pp-f n1 p-acp po31 j n1.
(27) chapter (DIV2)
655
Page 219
2884
God suffers his Elect to be born in sin, and live in sinful lusts till the time of their Conversion,
God suffers his Elect to be born in since, and live in sinful Lustiest till the time of their Conversion,
np1 vvz po31 n1 pc-acp vbi vvn p-acp n1, cc vvi p-acp j n2 p-acp dt n1 pp-f po32 n1,
(27) chapter (DIV2)
656
Page 219
2885
and then he makes them visibly to differ from other men:
and then he makes them visibly to differ from other men:
cc av pns31 vvz pno32 av-j pc-acp vvi p-acp j-jn n2:
(27) chapter (DIV2)
656
Page 219
2886
and therefore a judgment of the final state of natural men, even the greatest sinners, cannot be made by their present state;
and Therefore a judgement of the final state of natural men, even the greatest Sinners, cannot be made by their present state;
cc av dt n1 pp-f dt j n1 pp-f j n2, av dt js n2, vmbx vbi vvn p-acp po32 j n1;
(27) chapter (DIV2)
656
Page 219
2887
for though they are now in a natural condition, they may be elect vessels, and if so, shall be called to grace in their time.
for though they Are now in a natural condition, they may be elect vessels, and if so, shall be called to grace in their time.
c-acp cs pns32 vbr av p-acp dt j n1, pns32 vmb vbi j n2, cc cs av, vmb vbi vvn pc-acp vvi p-acp po32 n1.
(27) chapter (DIV2)
656
Page 219
2888
Indeed, such a mans state may be judged what it is at present; but his final estate is a secret.
Indeed, such a men state may be judged what it is At present; but his final estate is a secret.
np1, d dt ng1 n1 vmb vbi vvn r-crq pn31 vbz p-acp j; cc-acp po31 j n1 vbz dt j-jn.
(27) chapter (DIV2)
656
Page 219
2889
And for such as are effectually called to grace, you should often look back to what you were by nature;
And for such as Are effectually called to grace, you should often look back to what you were by nature;
cc p-acp d c-acp vbr av-j vvn p-acp n1, pn22 vmd av vvi av p-acp r-crq pn22 vbdr p-acp n1;
(27) chapter (DIV2)
657
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2890
Such were some of you, saith St. Paul to the converted Corinthians, fornicators, idolaters, &c. And to the believing Romans, Ye were the servants of sin; Such were Some of you, Says Saint Paul to the converted Corinthians, fornicators, Idolaters, etc. And to the believing Romans, You were the Servants of since;
d vbdr d pp-f pn22, vvz n1 np1 p-acp dt vvn np1, n2, n2, av cc p-acp dt j-vvg np1, pn22 vbdr dt n2 pp-f n1;
(27) chapter (DIV2)
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2891
and to the Ephesians, We were by nature the children of wrath as well as others.
and to the Ephesians, We were by nature the children of wrath as well as Others.
cc p-acp dt np1, pns12 vbdr p-acp n1 dt n2 pp-f n1 c-acp av c-acp n2-jn.
(27) chapter (DIV2)
657
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2892
And hereupon admire free grace in your change, that when you were in your blood, I say, when you were in your blood, the Lord said unto you live.
And hereupon admire free grace in your change, that when you were in your blood, I say, when you were in your blood, the Lord said unto you live.
cc av vvb j n1 p-acp po22 n1, cst c-crq pn22 vbdr p-acp po22 n1, pns11 vvb, c-crq pn22 vbdr p-acp po22 n1, dt n1 vvd p-acp pn22 vvb.
(27) chapter (DIV2)
658
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2893
This my Son was dead, and is alive. This my Son was dead, and is alive.
np1 po11 n1 vbds j, cc vbz j.
(27) chapter (DIV2)
658
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2894
And now you have this priviledge, that you are out of that base service and drudgery to sin and lusts, which carnal men are in.
And now you have this privilege, that you Are out of that base service and drudgery to since and Lustiest, which carnal men Are in.
cc av pn22 vhb d n1, cst pn22 vbr av pp-f d j n1 cc n1 p-acp n1 cc n2, r-crq j n2 vbr p-acp.
(27) chapter (DIV2)
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2895
And let this indear the love and free grace of God and Christ to you, and of the Spirit in you, That you can say, and say truly and feelingly,
And let this endear the love and free grace of God and christ to you, and of the Spirit in you, That you can say, and say truly and feelingly,
cc vvb d vvi dt n1 cc j n1 pp-f np1 cc np1 p-acp pn22, cc pp-f dt n1 p-acp pn22, cst pn22 vmb vvi, cc vvb av-j cc av-vvg,
(27) chapter (DIV2)
658
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2896
as he did in the Ninth of John, I was blind, but now I see: I was an unclean Creature, but now am washed:
as he did in the Ninth of John, I was blind, but now I see: I was an unclean Creature, but now am washed:
c-acp pns31 vdd p-acp dt ord pp-f np1, pns11 vbds j, cc-acp av pns11 vvb: pns11 vbds dt j n1, cc-acp av vbm vvn:
(27) chapter (DIV2)
658
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2897
I fed Swine, and did feed with them; but now at my Father's Table. Thus much for the fifteenth Verse.
I fed Swine, and did feed with them; but now At my Father's Table. Thus much for the fifteenth Verse.
pns11 vvd n1, cc vdd vvi p-acp pno32; cc-acp av p-acp po11 ng1 n1. av av-d c-acp dt ord n1.
(27) chapter (DIV2)
658
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2898
CHAP. XXIII. Wherein is shewed, That the things of this World, which natural men's hearts, for the satisfaction of their lusts, would feed upon, are, in the judgment of our Saviour Christ, no better than Husks and Swinesmeat.
CHAP. XXIII. Wherein is showed, That the things of this World, which natural men's hearts, for the satisfaction of their Lustiest, would feed upon, Are, in the judgement of our Saviour christ, no better than Husks and Swinesmeat.
np1 np1. c-crq vbz vvn, cst dt n2 pp-f d n1, r-crq j ng2 n2, p-acp dt n1 pp-f po32 n2, vmd vvi p-acp, vbr, p-acp dt n1 pp-f po12 n1 np1, av-dx jc cs n2 cc n1.
(28) chapter (DIV2)
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In what respect they are so, exemplified in two Particulars;
In what respect they Are so, exemplified in two Particulars;
p-acp r-crq n1 pns32 vbr av, vvn p-acp crd n2-j;
(28) chapter (DIV2)
658
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2900
from the first part of the Sixteenth Verse, And he would fain have filled his belly with the Husks which the Swine did eat.from the First part of the Sixteenth Verse, And he would fain have filled his belly with the Husks which the Swine did eat.
p-acp dt ord n1 pp-f dt ord n1, cc pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 r-crq dt n1 vdd vvi.
(28) chapter (DIV2)
658
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2901
I HAVE already represented to you 1. The Prodigal's Misery, from Verse the fourteenth;
I HAVE already represented to you 1. The Prodigal's Misery, from Verse the fourteenth;
pns11 vhb av vvn p-acp pn22 crd dt ng1-jn n1, p-acp n1 dt ord;
(28) chapter (DIV2)
659
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2902
And when he had spent all, there arose a mighty famine in that Land, and he began to be in want. And when he had spent all, there arose a mighty famine in that Land, and he began to be in want.
cc c-crq pns31 vhd vvn d, a-acp vvd dt j n1 p-acp d n1, cc pns31 vvd pc-acp vbi p-acp n1.
(28) chapter (DIV2)
660
Page 221
2903
2. The Course he took for his Relief, from Verse the fifteenth; And he went and joyned himself to a Citizen of that Countrey;
2. The Course he took for his Relief, from Verse the fifteenth; And he went and joined himself to a Citizen of that Country;
crd dt n1 pns31 vvd p-acp po31 n1, p-acp n1 dt ord; cc pns31 vvd cc vvn px31 p-acp dt n1 pp-f d n1;
(28) chapter (DIV2)
661
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2904
and he sent him into his fields to feed Swine. and he sent him into his fields to feed Swine.
cc pns31 vvd pno31 p-acp po31 n2 pc-acp vvi n1.
(28) chapter (DIV2)
661
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2905
3. I come now, in the last place, to shew the Ineffectualness of that Course in order to his Relief, from the sixteenth Verse;
3. I come now, in the last place, to show the Ineffectualness of that Course in order to his Relief, from the sixteenth Verse;
crd pns11 vvb av, p-acp dt ord n1, pc-acp vvi dt n1 pp-f d n1 p-acp n1 p-acp po31 n1, p-acp dt ord n1;
(28) chapter (DIV2)
662
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2906
And he would fain have filled his belly with the Husks which the Swine did eat, And he would fain have filled his belly with the Husks which the Swine did eat,
cc pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 r-crq dt n1 vdd vvi,
(28) chapter (DIV2)
662
Page 222
2907
and no man gave unto him. and no man gave unto him.
cc dx n1 vvd p-acp pno31.
(28) chapter (DIV2)
662
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2908
In the former Verse the Prodigal found imployment in his strait, such as it was, he was sent into the field to feed Swine;
In the former Verse the Prodigal found employment in his strait, such as it was, he was sent into the field to feed Swine;
p-acp dt j n1 dt j-jn vvn n1 p-acp po31 n1, d c-acp pn31 vbds, pns31 vbds vvn p-acp dt n1 pc-acp vvi n1;
(28) chapter (DIV2)
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2909
but yet he got not a subsistance by it. He had work, but no wages; not so much as bread to eat.
but yet he god not a subsistence by it. He had work, but no wages; not so much as bred to eat.
p-acp av pns31 vvd xx dt n1 p-acp pn31. pns31 vhd n1, cc-acp dx n2; xx av av-d c-acp n1 pc-acp vvi.
(28) chapter (DIV2)
663
Page 222
2910
His work was to feed Swine, and he would have been content to feed with them,
His work was to feed Swine, and he would have been content to feed with them,
po31 n1 vbds pc-acp vvi n1, cc pns31 vmd vhi vbn j pc-acp vvi p-acp pno32,
(28) chapter (DIV2)
663
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2911
if he might have had it. He would fain have filled his belly with the husks that the Swine did eat,
if he might have had it. He would fain have filled his belly with the husks that the Swine did eat,
cs pns31 vmd vhi vhn pn31. pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 cst dt n1 vdd vvi,
(28) chapter (DIV2)
663
Page 222
2912
but no man gave unto him. but no man gave unto him.
cc-acp dx n1 vvd p-acp pno31.
(28) chapter (DIV2)
663
Page 222
2913
So that this Verse sets forth the insufficiency and ineffectualness of the Prodigal's course he steer'd to supply and relieve himself in his extream straits.
So that this Verse sets forth the insufficiency and ineffectualness of the Prodigal's course he steered to supply and relieve himself in his extreme straits.
av cst d n1 vvz av dt n1 cc n1 pp-f dt ng1-jn n1 pns31 vvd pc-acp vvi cc vvi px31 p-acp po31 j-jn n2.
(28) chapter (DIV2)
664
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2914
He was content with worse imployment than the Gibeonites, who were made hewers of wood, and drawers of water to all the Congregation of Israel.
He was content with Worse employment than the Gibeonites, who were made hewers of wood, and drawers of water to all the Congregation of Israel.
pns31 vbds j p-acp jc n1 cs dt np1, r-crq vbdr vvn n2 pp-f n1, cc n2 pp-f n1 p-acp d dt n1 pp-f np1.
(28) chapter (DIV2)
664
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2915
This was a worthy service towards the Prodigal's feeding Swine:
This was a worthy service towards the Prodigal's feeding Swine:
d vbds dt j n1 p-acp dt ng1-jn n1 n1:
(28) chapter (DIV2)
664
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2916
And their mouldy bread, old garments, and old shoes and clouted, were brave clothes and diet towards the Prodigal's feeding on Swines-meat, the husks that they did eat and feed on, and glad too.
And their mouldy bred, old garments, and old shoes and clouted, were brave clothes and diet towards the Prodigal's feeding on Swinesmeat, the husks that they did eat and feed on, and glad too.
cc po32 j n1, j n2, cc j n2 cc j-vvn, vbdr j n2 cc n1 p-acp dt ng1-jn n1 p-acp n1, dt n2 cst pns32 vdd vvi cc vvi a-acp, cc j av.
(28) chapter (DIV2)
664
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2917
Quest. But what were these husks? Answ. It's plain they were Swines-meat. And these NONLATINALPHABET, here called husks, as some of the Learned observe, were Egyptian figs;Quest. But what were these husks? Answer It's plain they were Swinesmeat. And these, Here called husks, as Some of the Learned observe, were Egyptian figs;
n1. cc-acp q-crq vbdr d n2? np1 pn31|vbz j pns32 vbdr n1. cc d, av vvn n2, c-acp d pp-f dt j vvi, vbdr jp n2;
(28) chapter (DIV2)
665
Page 222
2918
a course unwholesome fruit, not fit for man's meat, but Swines.
a course unwholesome fruit, not fit for Man's meat, but Swine.
dt n1 j n1, xx j p-acp ng1 n1, cc-acp ng1.
(28) chapter (DIV2)
666
Page 223
2919
And Pliny saith, the rind of them was that which was eaten, and therefore they are called husks.
And pliny Says, the rind of them was that which was eaten, and Therefore they Are called husks.
np1 np1 vvz, dt n1 pp-f pno32 vbds d r-crq vbds vvn, cc av pns32 vbr vvn n2.
(28) chapter (DIV2)
666
Page 223
2920
They were a little sweet, but very hard of concoction, and the juyce very unwholesome.
They were a little sweet, but very hard of concoction, and the juice very unwholesome.
pns32 vbdr dt j j, cc-acp av j pp-f n1, cc dt n1 av j.
(28) chapter (DIV2)
666
Page 223
2921
Yet this Prodigal wished for these Egyptian figs, these husks that were Swines meat, as the Israelites did for the Leeks,
Yet this Prodigal wished for these Egyptian figs, these husks that were Swine meat, as the Israelites did for the Leeks,
av d n-jn vvn p-acp d jp n2, d n2 cst vbdr ng1 n1, c-acp dt np1 vdd p-acp dt n2,
(28) chapter (DIV2)
666
Page 223
2922
and Garlick, and Onions of Egypt; But no man gave unto him, (i.e.) he could not get enough to fill his belly:
and Garlic, and Onions of Egypt; But no man gave unto him, (i.e.) he could not get enough to fill his belly:
cc n1, cc n2 pp-f np1; cc-acp dx n1 vvd p-acp pno31, (n1) pns31 vmd xx vvi av-d pc-acp vvi po31 n1:
(28) chapter (DIV2)
666
Page 223
2923
He still missed of content and satisfaction.
He still missed of content and satisfaction.
pns31 av vvd pp-f n1 cc n1.
(28) chapter (DIV2)
666
Page 223
2924
For the spiritual meaning, it shews us, as I before hinted, the ineffectualness of this mans course, who is the Representative of all natural mens seeking relief in Conscience-straits and troubles,
For the spiritual meaning, it shows us, as I before hinted, the ineffectualness of this men course, who is the Representative of all natural men's seeking relief in Conscience-straits and Troubles,
p-acp dt j n1, pn31 vvz pno12, c-acp pns11 a-acp vvn, dt n1 pp-f d ng1 n1, r-crq vbz dt n1 pp-f d j ng2 vvg n1 p-acp n2 cc n2,
(28) chapter (DIV2)
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Page 223
2925
when they come to be convinced sinners. And the words hold forth four things.
when they come to be convinced Sinners. And the words hold forth four things.
c-crq pns32 vvb pc-acp vbi vvn n2. cc dt n2 vvb av crd n2.
(28) chapter (DIV2)
667
Page 223
2926
1. That the things of this World, which natural mens hearts would feed on for content,
1. That the things of this World, which natural men's hearts would feed on for content,
crd cst dt n2 pp-f d n1, r-crq j ng2 n2 vmd vvi a-acp p-acp n1,
(28) chapter (DIV2)
668
Page 223
2927
and satisfaction of their lusts, are but Husks and Swines meat without God.
and satisfaction of their Lustiest, Are but Husks and Swine meat without God.
cc n1 pp-f po32 n2, vbr cc-acp n2 cc ng1 n1 p-acp np1.
(28) chapter (DIV2)
668
Page 223
2928
As Swine in the fifteenth Verse signifie worldly and sensual men, that live upon their lusts;
As Swine in the fifteenth Verse signify worldly and sensual men, that live upon their Lustiest;
p-acp n1 p-acp dt ord n1 vvi j cc j n2, cst vvb p-acp po32 n2;
(28) chapter (DIV2)
668
Page 223
2929
so these Husks, or Swines meat, signifie the things of the World, the lusts of the flesh, the lusts of the eyes,
so these Husks, or Swine meat, signify the things of the World, the Lustiest of the Flesh, the Lustiest of the eyes,
av d n2, cc ng1 n1, vvb dt n2 pp-f dt n1, dt n2 pp-f dt n1, dt n2 pp-f dt n2,
(28) chapter (DIV2)
668
Page 223
2930
and the pride of life, which carnal mens souls seeks after.and the pride of life, which carnal men's Souls seeks After.
cc dt n1 pp-f n1, r-crq j ng2 n2 vvz a-acp.
(28) chapter (DIV2)
668
Page 223
2931
2. Whereas it is said, that he would fain have filled his belly with the Husks that the Swine did eat;
2. Whereas it is said, that he would fain have filled his belly with the Husks that the Swine did eat;
crd cs pn31 vbz vvn, cst pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 cst dt n1 vdd vvi;
(28) chapter (DIV2)
669
Page 223
2932
it shews the property of natural men in Conscience-straits, viz. That they would sit down with the basest things of this World with ease, rather than return to God.
it shows the property of natural men in Conscience-straits, viz. That they would fit down with the Basest things of this World with ease, rather than return to God.
pn31 vvz dt n1 pp-f j n2 p-acp n2, n1 cst pns32 vmd vvi a-acp p-acp dt js n2 pp-f d n1 p-acp n1, av-c cs vvi p-acp np1.
(28) chapter (DIV2)
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Page 223
2933
3. Whereas it's said, and no man gave him;
3. Whereas it's said, and no man gave him;
crd cs pn31|vbz vvn, cc dx n1 vvd pno31;
(28) chapter (DIV2)
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Page 224
2934
it shews, that nothing shall be able to give a sinners troubled Conscience relief and comfort, nothing of this World,
it shows, that nothing shall be able to give a Sinners troubled Conscience relief and Comfort, nothing of this World,
pn31 vvz, cst pix vmb vbi j pc-acp vvi dt n2 vvn n1 n1 cc n1, pix pp-f d n1,
(28) chapter (DIV2)
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Page 224
2935
when God means to bring him home to himself.
when God means to bring him home to himself.
c-crq np1 vvz pc-acp vvi pno31 av-an pc-acp px31.
(28) chapter (DIV2)
670
Page 224
2936
4. That the lowest step of a sinners misery is not to see and feel himself in a sinful and dangerous state;
4. That the lowest step of a Sinners misery is not to see and feel himself in a sinful and dangerous state;
crd cst dt js n1 pp-f dt ng1 n1 vbz xx pc-acp vvi cc vvi px31 p-acp dt j cc j n1;
(28) chapter (DIV2)
671
Page 224
2937
but to see himself without remedy, and to find all refuges to fail him. Of these in their Order.
but to see himself without remedy, and to find all refuges to fail him. Of these in their Order.
cc-acp pc-acp vvi px31 p-acp n1, cc pc-acp vvi d n2 pc-acp vvi pno31. pp-f d p-acp po32 n1.
(28) chapter (DIV2)
671
Page 224
2938
That the things of this World, on which a natural man's heart would feed without God,
That the things of this World, on which a natural Man's heart would feed without God,
cst dt n2 pp-f d n1, p-acp r-crq dt j ng1 n1 vmd vvi p-acp np1,
(28) chapter (DIV2)
672
Page 224
2939
and in which he would satisfie himself, if he could, are but trash, or, as here they are called, Husks and Swines meat.
and in which he would satisfy himself, if he could, Are but trash, or, as Here they Are called, Husks and Swine meat.
cc p-acp r-crq pns31 vmd vvi px31, cs pns31 vmd, vbr p-acp n1, cc, c-acp av pns32 vbr vvn, n2 cc ng1 n1.
(28) chapter (DIV2)
672
Page 224
2940
What the World counted the Apostles of Jesus Christ, filth and refuse, 1 Cor. 4.13. and the Chaldeans the Jews in their Captivity, Lam. 3.45.
What the World counted the Apostles of jesus christ, filth and refuse, 1 Cor. 4.13. and the Chaldeans the jews in their Captivity, Lam. 3.45.
q-crq dt n1 vvn dt n2 pp-f np1 np1, n1 cc vvi, crd np1 crd. cc dt np1 dt np2 p-acp po32 n1, np1 crd.
(28) chapter (DIV2)
673
Page 224
2941
offscouring and refuse: why thus the Holy Ghost makes no more of the things of this World,offscouring and refuse: why thus the Holy Ghost makes no more of the things of this World,
n1 cc vvi: uh-crq av dt j n1 vvz av-dx dc pp-f dt n2 pp-f d n1,
(28) chapter (DIV2)
673
Page 224
2942
when the heart is set on them instead of God, but Husks or Swines meat.
when the heart is Set on them instead of God, but Husks or Swine meat.
c-crq dt n1 vbz vvn p-acp pno32 av pp-f np1, cc-acp n2 cc ng1 n1.
(28) chapter (DIV2)
673
Page 224
2943
Look upon the best of this World, and it is no better to a sinner of a troubled Conscience, being in fear of Gods wrath.
Look upon the best of this World, and it is no better to a sinner of a troubled Conscience, being in Fear of God's wrath.
n1 p-acp dt js pp-f d n1, cc pn31 vbz dx jc p-acp dt n1 pp-f dt j-vvn n1, vbg p-acp n1 pp-f npg1 n1.
(28) chapter (DIV2)
673
Page 224
2944
Power, parts, riches, honour, pleasure, all these in conjunction availed not Haman, when his spirit was perplexed;
Power, parts, riches, honour, pleasure, all these in conjunction availed not Haman, when his Spirit was perplexed;
n1, n2, n2, n1, n1, d d p-acp n1 vvd xx np1, c-crq po31 n1 vbds vvn;
(28) chapter (DIV2)
674
Page 224
2945
nor Ahitophel, nor Saul, nor Judas, nor Cain, when an evil Spirit vexed them.
nor Ahithophel, nor Saul, nor Judas, nor Cain, when an evil Spirit vexed them.
ccx np1, ccx np1, ccx np1, ccx np1, c-crq dt j-jn n1 vvd pno32.
(28) chapter (DIV2)
674
Page 224
2946
Samuel calls them vain things that cannot profit, because they are vain. God calls them so, Samuel calls them vain things that cannot profit, Because they Are vain. God calls them so,
np1 vvz pno32 j n2 cst vmbx vvi, c-acp pns32 vbr j. np1 vvz pno32 av,
(28) chapter (DIV2)
674
Page 224
2947
and men who have made trial of them, have found them so. Let Solomon speak for all;
and men who have made trial of them, have found them so. Let Solomon speak for all;
cc n2 r-crq vhb vvn n1 pp-f pno32, vhb vvn pno32 av. vvb np1 vvb p-acp d;
(28) chapter (DIV2)
674
Page 224
2948
he found all vanity of vanities, yea, and vexation of spirit; nothing, and worse than nothing, Eccles. 1.2.
he found all vanity of vanities, yea, and vexation of Spirit; nothing, and Worse than nothing, Eccles. 1.2.
pns31 vvd d n1 pp-f n2, uh, cc n1 pp-f n1; pix, cc av-jc cs pix, np1 crd.
(28) chapter (DIV2)
674
Page 225
2949
And the Devil himself thinks them so;
And the devil himself thinks them so;
cc dt n1 px31 vvz pno32 av;
(28) chapter (DIV2)
675
Page 225
2950
and therefore he would have given all the Kingdoms of the World, had it been in his power, for one bow of Jesus his knee.
and Therefore he would have given all the Kingdoms of the World, had it been in his power, for one bow of jesus his knee.
cc av pns31 vmd vhi vvn d dt n2 pp-f dt n1, vhd pn31 vbn p-acp po31 n1, p-acp crd n1 pp-f np1 po31 n1.
(28) chapter (DIV2)
675
Page 225
2951
And though he use honour, and pleasure, and silver, and gold, as baits to tempt men to sin,
And though he use honour, and pleasure, and silver, and gold, as baits to tempt men to since,
cc cs pns31 vvb n1, cc n1, cc n1, cc n1, c-acp n2 pc-acp vvi n2 p-acp n1,
(28) chapter (DIV2)
675
Page 225
2952
yet he values them not himself.
yet he value's them not himself.
av pns31 vvz pno32 xx px31.
(28) chapter (DIV2)
675
Page 225
2953
A House full of silver and gold, as Balaam said to the Servants of Balak, are but trifles to the Devil, saving as they are bait and temptation to men to sin.
A House full of silver and gold, as balaam said to the Servants of Balak, Are but trifles to the devil, Saving as they Are bait and temptation to men to since.
dt n1 j pp-f n1 cc n1, p-acp np1 vvd p-acp dt n2 pp-f np1, vbr p-acp n2 p-acp dt n1, vvg c-acp pns32 vbr n1 cc n1 p-acp n2 p-acp n1.
(28) chapter (DIV2)
676
Page 225
2954
What is a flie or a worm to a man, but as they are his baits to catch fish?
What is a fly or a worm to a man, but as they Are his baits to catch Fish?
q-crq vbz dt n1 cc dt n1 p-acp dt n1, cc-acp c-acp pns32 vbr po31 n2 pc-acp vvi n1?
(28) chapter (DIV2)
676
Page 225
2955
And at last the men of this world find the things of this world lighter than vanity,
And At last the men of this world find the things of this world lighter than vanity,
cc p-acp ord dt n2 pp-f d n1 vvi dt n2 pp-f d n1 jc cs n1,
(28) chapter (DIV2)
677
Page 225
2956
as the Psalmist saith of men of high degree; Riches profit not in the day of wrath.
as the Psalmist Says of men of high degree; Riches profit not in the day of wrath.
c-acp dt n1 vvz pp-f n2 pp-f j n1; n2 vvb xx p-acp dt n1 pp-f n1.
(28) chapter (DIV2)
677
Page 225
2957
Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath.
Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath.
av-d po32 n1 ccx po32 n1 vmb vbi j pc-acp vvi pno32 p-acp dt n1 pp-f dt ng1 n1.
(28) chapter (DIV2)
677
Page 225
2958
And the things of the world, to which men grip'd in Conscience for sin, and with fear of wrath, are wont to go for ease, are but husks and trash in this Case, in a double comparison.
And the things of the world, to which men griped in Conscience for since, and with Fear of wrath, Are wont to go for ease, Are but husks and trash in this Case, in a double comparison.
cc dt n2 pp-f dt n1, p-acp r-crq n2 vvd p-acp n1 p-acp n1, cc p-acp n1 pp-f n1, vbr j pc-acp vvi p-acp n1, vbr cc-acp n2 cc n1 p-acp d n1, p-acp dt j-jn n1.
(28) chapter (DIV2)
678
Page 225
2959
1. In comparison of the Soul of man. And 2. In comparison of the Grace of God.
1. In comparison of the Soul of man. And 2. In comparison of the Grace of God.
crd p-acp n1 pp-f dt n1 pp-f n1. cc crd p-acp n1 pp-f dt n1 pp-f np1.
(28) chapter (DIV2)
679
Page 225
2960
1. In comparison of the Soul of every man, and that in a double respect.
1. In comparison of the Soul of every man, and that in a double respect.
crd p-acp n1 pp-f dt n1 pp-f d n1, cc cst p-acp dt j-jn n1.
(28) chapter (DIV2)
681
Page 225
2961
1. As to the great disproportion between the Soul of man and the things of this world.
1. As to the great disproportion between the Soul of man and the things of this world.
crd p-acp p-acp dt j n1 p-acp dt n1 pp-f n1 cc dt n2 pp-f d n1.
(28) chapter (DIV2)
682
Page 225
2962
Man's Soul is of divine extraction; it is the off-spring of God;
Man's Soul is of divine extraction; it is the offspring of God;
ng1 n1 vbz pp-f j-jn n1; pn31 vbz dt n1 pp-f np1;
(28) chapter (DIV2)
682
Page 225
2963
God breathed into man the breath of life, and he became a living Soul. And therefore something Divine must sustain the Soul. God breathed into man the breath of life, and he became a living Soul. And Therefore something Divine must sustain the Soul.
np1 vvd p-acp n1 dt n1 pp-f n1, cc pns31 vvd dt j-vvg n1 cc av pi np1 vmb vvi dt n1
(28) chapter (DIV2)
682
Page 226
2964
But all the things of this world are of an earthly original, all came out of the Chaos,
But all the things of this world Are of an earthly original, all Come out of the Chaos,
p-acp d dt n2 pp-f d n1 vbr pp-f dt j n-jn, d vvd av pp-f dt n1,
(28) chapter (DIV2)
683
Page 226
2965
as man's body did, which was formed of the dust of the ground:
as Man's body did, which was formed of the dust of the ground:
c-acp ng1 n1 vdd, r-crq vbds vvn pp-f dt n1 pp-f dt n1:
(28) chapter (DIV2)
683
Page 226
2966
So that that which feeds the Body will not feed the Soul. And however the more choice things of the world,
So that that which feeds the Body will not feed the Soul. And however the more choice things of the world,
av cst d r-crq vvz dt n1 vmb xx vvi dt n1 cc c-acp dt av-dc j n2 pp-f dt n1,
(28) chapter (DIV2)
683
Page 226
2967
as honours, riches, pleasures, make a fair shew, and a goodly appearance; yet it is but to the phansie or sensual faculties:
as honours, riches, pleasures, make a fair show, and a goodly appearance; yet it is but to the fancy or sensual faculties:
c-acp n2, n2, n2, vvb dt j n1, cc dt j n1; av pn31 vbz p-acp p-acp dt n1 cc j n2:
(28) chapter (DIV2)
683
Page 226
2968
As it was said of King Agrippa and Berenice, came into the place of Judicature with great pomp;
As it was said of King Agrippa and Berenice, Come into the place of Judicature with great pomp;
c-acp pn31 vbds vvn pp-f n1 np1 cc np1, vvd p-acp dt n1 pp-f n1 p-acp j n1;
(28) chapter (DIV2)
683
Page 226
2969
or as it is in the Greek, with great phantasie.
or as it is in the Greek, with great fantasy.
cc c-acp pn31 vbz p-acp dt jp, p-acp j n1.
(28) chapter (DIV2)
683
Page 226
2970
Now if the greatest of these outward things cannot satisfie the Soul of man, much less can they satisfie the troubled Conscience of a convinced sinner.
Now if the greatest of these outward things cannot satisfy the Soul of man, much less can they satisfy the troubled Conscience of a convinced sinner.
av cs dt js pp-f d j n2 vmbx vvi dt n1 pp-f n1, av-d av-dc vmb pns32 vvi dt j-vvn n1 pp-f dt j-vvn n1.
(28) chapter (DIV2)
683
Page 226
2971
2. And again it is considerable, That the greatest things of this world, and the greatest share of them, have been,
2. And again it is considerable, That the greatest things of this world, and the greatest share of them, have been,
crd cc av pn31 vbz j, cst dt js n2 pp-f d n1, cc dt js n1 pp-f pno32, vhb vbn,
(28) chapter (DIV2)
684
Page 226
2972
and are bestowed on Reprobates, and such as God hates; as he said of Esau, I hated Esau;
and Are bestowed on Reprobates, and such as God hates; as he said of Esau, I hated Esau;
cc vbr vvn p-acp n2-jn, cc d c-acp np1 vvz; c-acp pns31 vvd pp-f np1, pns11 vvd np1;
(28) chapter (DIV2)
684
Page 226
2973
I rejected him, left him to himself, and his own lusts and ways, as he did the Nations or Gentiles in times past;
I rejected him, left him to himself, and his own Lustiest and ways, as he did the nations or Gentiles in times past;
pns11 vvd pno31, vvd pno31 pc-acp px31, cc po31 d n2 cc n2, c-acp pns31 vdd dt n2 cc n2-j p-acp n2 j;
(28) chapter (DIV2)
684
Page 226
2974
he left Esau to be prophane Esau. Yet God gave to Esau large earthly possessions: he left Esau to be profane Esau Yet God gave to Esau large earthly possessions:
pns31 vvd np1 pc-acp vbi j np1 av np1 vvd p-acp np1 j j n2:
(28) chapter (DIV2)
684
Page 226
2975
Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; Behold, thy Dwelling shall be the fatness of the earth, and of the due of heaven from above;
vvb, po21 n-vvg vmb vbi dt n1 pp-f dt n1, cc pp-f dt n1 pp-f n1 p-acp a-acp;
(28) chapter (DIV2)
685
Page 226
2976
and thou shalt break his yoke from off thy neck. So he did within an hundred and twenty years, 2 Kings 8.20. and so continued for Eight hundred years and above;and thou shalt break his yoke from off thy neck. So he did within an hundred and twenty Years, 2 Kings 8.20. and so continued for Eight hundred Years and above;
cc pns21 vm2 vvi po31 n1 p-acp a-acp po21 n1. av pns31 vdd p-acp dt crd cc crd n2, crd n2 crd. cc av vvd p-acp crd crd n2 cc p-acp;
(28) chapter (DIV2)
685
Page 226
2977
yet Esau was hated of God.
yet Esau was hated of God.
av np1 vbds vvn pp-f np1.
(28) chapter (DIV2)
685
Page 226
2978
Now things that are given even to Reprobates as their Portion in this life, they can have no relieving and refreshing influence on afflicted Consciences,
Now things that Are given even to Reprobates as their Portion in this life, they can have no relieving and refreshing influence on afflicted Consciences,
av n2 cst vbr vvn av p-acp n2-jn p-acp po32 n1 p-acp d n1, pns32 vmb vhi dx vvg cc vvg n1 p-acp j-vvn n2,
(28) chapter (DIV2)
686
Page 226
2979
and poor Souls under the sense of God's wrath.
and poor Souls under the sense of God's wrath.
cc j n2 p-acp dt n1 pp-f npg1 n1.
(28) chapter (DIV2)
686
Page 226
2980
That which gives any ease or true lasting rest to a sinners perplexed Conscience, must be that which can bring a sinner near to God,
That which gives any ease or true lasting rest to a Sinners perplexed Conscience, must be that which can bring a sinner near to God,
d r-crq vvz d n1 cc j j-vvg n1 p-acp dt n2 vvn n1, vmb vbi d r-crq vmb vvi dt n1 av-j p-acp np1,
(28) chapter (DIV2)
686
Page 227
2981
and into his saving favour again; and nothing but the blood of Jesus Christ can do this:
and into his Saving favour again; and nothing but the blood of jesus christ can do this:
cc p-acp po31 j-vvg n1 av; cc pix p-acp dt n1 pp-f np1 np1 vmb vdi d:
(28) chapter (DIV2)
686
Page 227
2982
But now in Christ Jesus, Ye who were sometimes far off are made nigh, through the blood of Christ.
But now in christ jesus, You who were sometime Far off Are made High, through the blood of christ.
cc-acp av p-acp np1 np1, pn22 r-crq vbdr av av-j a-acp vbr vvn av-j, p-acp dt n1 pp-f np1.
(28) chapter (DIV2)
686
Page 227
2983
The union of the Body and Soul of a man is by his own blood; but that which unites a man to God again, is the Blood of Jesus Christ.
The Union of the Body and Soul of a man is by his own blood; but that which unites a man to God again, is the Blood of jesus christ.
dt n1 pp-f dt n1 cc n1 pp-f dt n1 vbz p-acp po31 d n1; cc-acp cst r-crq vvz dt n1 p-acp np1 av, vbz dt n1 pp-f np1 np1.
(28) chapter (DIV2)
687
Page 227
2984
Though straw and hay nourish a Beast, yet it will not nourish a man, unless God give a man the heart of a Beast,
Though straw and hay nourish a Beast, yet it will not nourish a man, unless God give a man the heart of a Beast,
cs n1 cc n1 vvi dt n1, av pn31 vmb xx vvi dt n1, cs np1 vvb dt n1 dt n1 pp-f dt n1,
(28) chapter (DIV2)
688
Page 227
2985
as he did Nebuchadnezzar, Dan. 4.
as he did Nebuchadnezzar, Dan. 4.
c-acp pns31 vdd np1, np1 crd
(28) chapter (DIV2)
688
Page 227
2986
So the things of this world may nourish the lusts of worldly men, but they cannot relieve a Soul that hungers and thirsts after the pardon of sin, and peace of Conscience;
So the things of this world may nourish the Lustiest of worldly men, but they cannot relieve a Soul that hunger's and thirsts After the pardon of since, and peace of Conscience;
av dt n2 pp-f d n1 vmb vvi dt n2 pp-f j n2, cc-acp pns32 vmbx vvi dt n1 cst n2 cc vvz p-acp dt n1 pp-f n1, cc n1 pp-f n1;
(28) chapter (DIV2)
689
Page 227
2987
they are altogether useless to a sinner in his spiritual misery;
they Are altogether useless to a sinner in his spiritual misery;
pns32 vbr av j p-acp dt n1 p-acp po31 j n1;
(28) chapter (DIV2)
689
Page 227
2988
they can neither ease the pains, nor supply the needs of such a Soul. For that pain is from the sense of the displeasure and wrath of God;
they can neither ease the pains, nor supply the needs of such a Soul. For that pain is from the sense of the displeasure and wrath of God;
pns32 vmb av-dx vvi dt n2, ccx vvi dt n2 pp-f d dt n1 p-acp d n1 vbz p-acp dt n1 pp-f dt n1 cc n1 pp-f np1;
(28) chapter (DIV2)
689
Page 227
2989
And what can worldly things do in the asswaging of this pain?
And what can worldly things do in the assuaging of this pain?
cc q-crq vmb j n2 vdb p-acp dt n-vvg pp-f d n1?
(28) chapter (DIV2)
689
Page 227
2990
If a perplexed sinner go for ease to any thing of this world, he does as Saul, when he went to the Witch to resolve him in his present straits;
If a perplexed sinner go for ease to any thing of this world, he does as Saul, when he went to the Witch to resolve him in his present straits;
cs dt j-vvn n1 vvi p-acp n1 p-acp d n1 pp-f d n1, pns31 vdz p-acp np1, c-crq pns31 vvd p-acp dt n1 pc-acp vvi pno31 p-acp po31 j n2;
(28) chapter (DIV2)
690
Page 227
2991
or as Israel, when in their sickness, they sent to the Assyrian; and as Judah, when they felt their wound, sent to King Jareb: These could not heal them.
or as Israel, when in their sickness, they sent to the assyrian; and as Judah, when they felt their wound, sent to King Jareb: These could not heal them.
cc c-acp np1, c-crq p-acp po32 n1, pns32 vvd p-acp dt jp; cc c-acp np1, c-crq pns32 vvd po32 n1, vvd p-acp n1 np1: d vmd xx vvi pno32.
(28) chapter (DIV2)
690
Page 227
2992
Quest. But have not some men ease in ther gripes of Conscience by their recourse to the things of this world? As it may be Cain had by building a City; Quest. But have not Some men ease in their gripes of Conscience by their recourse to the things of this world? As it may be Cain had by building a city;
n1. cc-acp vhb xx d n2 vvi p-acp po32 n2 pp-f n1 p-acp po32 n1 p-acp dt n2 pp-f d n1? c-acp pn31 vmb vbi np1 vhd p-acp vvg dt n1;
(28) chapter (DIV2)
691
Page 227
2993
so some by Dogs, and Hawks, and Horses, and other sensual pleasures, as Lewes Cardinal of Aquitan: Some in taking up their minds and thoughts on their riches and grandure in this world,
so Some by Dogs, and Hawks, and Horses, and other sensual pleasures, as Lewes Cardinal of Aquitaine: some in taking up their minds and thoughts on their riches and Grandeur in this world,
av d p-acp n2, cc n2, cc n2, cc j-jn j n2, c-acp zz n1 pp-f np1: d p-acp vvg a-acp po32 n2 cc n2 p-acp po32 n2 cc vvi p-acp d n1,
(28) chapter (DIV2)
691
Page 227
2994
as that man our Saviour spake of, who said to his Soul, Soul, Luke 12.19. thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.
as that man our Saviour spoke of, who said to his Soul, Soul, Lycia 12.19. thou hast much goods laid up for many Years, take thine ease, eat, drink, and be merry.
c-acp cst n1 po12 n1 vvd pp-f, r-crq vvd p-acp po31 n1, n1, av crd. pns21 vh2 d n2-j vvn a-acp p-acp d n2, vvb po21 n1, vvb, vvb, cc vbi j.
(28) chapter (DIV2)
691
Page 228
2995
Answ. I answer, such men may have some ease for the present, as an aking tooth by the use of some Medicines, but no Cure.Answer I answer, such men may have Some ease for the present, as an aching tooth by the use of Some Medicines, but no Cure.
np1 pns11 vvb, d n2 vmb vhi d n1 p-acp dt j, c-acp dt j-vvg n1 p-acp dt n1 pp-f d n2, cc-acp dx vvb.
(28) chapter (DIV2)
692
Page 228
2996
These things may cast a sinners Conscience into a sleep or stumber, as rocking does a Child that cries;
These things may cast a Sinners Conscience into a sleep or stumber, as rocking does a Child that cries;
np1 n2 vmb vvi dt ng1 n1 p-acp dt n1 cc n1, c-acp vvg vdz dt n1 cst vvz;
(28) chapter (DIV2)
692
Page 228
2997
I but Conscience will waken again, and in greater pain.
I but Conscience will waken again, and in greater pain.
pns11 p-acp n1 vmb vvi av, cc p-acp jc n1.
(28) chapter (DIV2)
692
Page 228
2998
The wrath of God felt in a sinners Conscience, is too great a wound for so weak a Plaister as the world to cure.
The wrath of God felt in a Sinners Conscience, is too great a wound for so weak a Plaster as the world to cure.
dt n1 pp-f np1 vvd p-acp dt ng1 n1, vbz av j dt n1 c-acp av j dt vvb p-acp dt n1 pc-acp vvi.
(28) chapter (DIV2)
692
Page 228
2999
The things of this world may suit well with worldly mens lusts, and evil concupiscence;
The things of this world may suit well with worldly men's Lustiest, and evil concupiscence;
dt n2 pp-f d n1 vmb vvi av p-acp j ng2 n2, cc j-jn n1;
(28) chapter (DIV2)
692
Page 228
3000
as some women find pleasure sometimes in eating trash, and children in eating coles and dirt;
as Some women find pleasure sometime in eating trash, and children in eating coals and dirt;
c-acp d n2 vvb n1 av p-acp vvg n1, cc n2 p-acp vvg n2 cc n1;
(28) chapter (DIV2)
692
Page 228
3001
but it puts them to pain afterwards. As Eve did in eating the forbidden fruit; it agreed well with her Lust, but it did not so with her Conscience.
but it puts them to pain afterwards. As Eve did in eating the forbidden fruit; it agreed well with her Lust, but it did not so with her Conscience.
cc-acp pn31 vvz pno32 p-acp n1 av. p-acp n1 vdd p-acp vvg dt j-vvn n1; pn31 vvd av p-acp po31 n1, cc-acp pn31 vdd xx av p-acp po31 n1.
(28) chapter (DIV2)
692
Page 228
3002
Those things that please mens Lusts, do after grieve and trouble their Consciences.
Those things that please men's Lustiest, do After grieve and trouble their Consciences.
d n2 cst vvb ng2 n2, vdb p-acp vvi cc vvi po32 n2.
(28) chapter (DIV2)
692
Page 228
3003
2. The things of this world are but trash to a troubled Conscience for sin, in respect of Grace:
2. The things of this world Are but trash to a troubled Conscience for since, in respect of Grace:
crd dt n2 pp-f d n1 vbr p-acp n1 p-acp dt j-vvn n1 p-acp n1, p-acp n1 pp-f n1:
(28) chapter (DIV2)
693
Page 228
3004
Its Grace that relieves the Conscience in trouble; the free Grace of God in Christ towards lost sinners.
Its Grace that relieves the Conscience in trouble; the free Grace of God in christ towards lost Sinners.
pn31|vbz n1 cst vvz dt n1 p-acp n1; dt j n1 pp-f np1 p-acp np1 p-acp j-vvn n2.
(28) chapter (DIV2)
693
Page 228
3005
O when the wounded spirit comes to see, that where sin abounds, grace doth much more abound;
O when the wounded Spirit comes to see, that where since abounds, grace does much more abound;
sy c-crq dt j-vvn n1 vvz pc-acp vvi, cst c-crq n1 vvz, n1 vdz d dc vvb;
(28) chapter (DIV2)
693
Page 228
3006
this is a healing Plaister for a sinners sore within.
this is a healing Plaster for a Sinners soar within.
d vbz dt j-vvg vvb p-acp dt n2 av-j a-acp.
(28) chapter (DIV2)
693
Page 228
3007
And men may take notice of the vast difference betwixt the things of this world and grace, not only towards, but in a man.
And men may take notice of the vast difference betwixt the things of this world and grace, not only towards, but in a man.
cc n2 vmb vvi n1 pp-f dt j n1 p-acp dt n2 pp-f d n1 cc n1, xx av-j p-acp, cc-acp p-acp dt n1.
(28) chapter (DIV2)
694
Page 228
3008
1. The best things of this world are but of short continuance; the fashion of the world passeth away:
1. The best things of this world Are but of short Continuance; the fashion of the world passes away:
crd dt js n2 pp-f d n1 vbr cc-acp pp-f j n1; dt n1 pp-f dt n1 vvz av:
(28) chapter (DIV2)
695
Page 228
3009
But Grace is of an eternal nature, it is glory begun; and Conscience in man is an immortal faculty, it never dieth.
But Grace is of an Eternal nature, it is glory begun; and Conscience in man is an immortal faculty, it never Dieth.
p-acp n1 vbz pp-f dt j n1, pn31 vbz n1 vvn; cc n1 p-acp n1 vbz dt j n1, pn31 av-x vvz.
(28) chapter (DIV2)
695
Page 228
3010
And so Conscience must have ease and peace by that which is immortal like it self;
And so Conscience must have ease and peace by that which is immortal like it self;
cc av n1 vmb vhi n1 cc n1 p-acp d r-crq vbz j av-j pn31 n1;
(28) chapter (DIV2)
695
Page 229
3011
and the best of this world is not so. 2. None of the things of this world can evidence God's love to a man,
and the best of this world is not so. 2. None of the things of this world can evidence God's love to a man,
cc dt js pp-f d n1 vbz xx av. crd pi pp-f dt n2 pp-f d n1 vmb n1 npg1 n1 p-acp dt n1,
(28) chapter (DIV2)
695
Page 229
3012
or a man's conversion to God.
or a Man's conversion to God.
cc dt ng1 n1 p-acp np1.
(28) chapter (DIV2)
696
Page 229
3013
No man's Election or Calling can be evidenced to him by any thing of this world.
No Man's Election or Calling can be evidenced to him by any thing of this world.
uh-dx ng1 n1 cc vvg vmb vbi vvn p-acp pno31 p-acp d n1 pp-f d n1.
(28) chapter (DIV2)
696
Page 229
3014
The Apostle cautions rich men, that they trust not in uncertain riches; some render it, to the unevidence of riches.
The Apostle cautions rich men, that they trust not in uncertain riches; Some render it, to the unevidence of riches.
dt n1 n2 j n2, cst pns32 vvb xx p-acp j n2; d vvb pn31, p-acp dt n1 pp-f n2.
(28) chapter (DIV2)
696
Page 229
3015
They can give no certain evidence of a man's state towards God.
They can give no certain evidence of a Man's state towards God.
pns32 vmb vvi dx j n1 pp-f dt ng1 n1 p-acp np1.
(28) chapter (DIV2)
696
Page 229
3016
When a rich man falls into trouble of Conscience, his silver and gold, and lordships, are miserable Comforters;
When a rich man falls into trouble of Conscience, his silver and gold, and lordship's, Are miserable Comforters;
c-crq dt j n1 vvz p-acp n1 pp-f n1, po31 n1 cc n1, cc n2, vbr j n2;
(28) chapter (DIV2)
696
Page 229
3017
these cannot scatter his fears, nor answer his doubts, nor give any ease to his perplexed Soul.
these cannot scatter his fears, nor answer his doubts, nor give any ease to his perplexed Soul.
d vmbx vvi po31 n2, ccx vvi po31 n2, ccx vvi d n1 p-acp po31 j-vvn n1
(28) chapter (DIV2)
696
Page 229
3018
CHAP. XXIV. Containeth the Application of the foregoing Doctrine, in four Ʋses. 1. AND First, This may rectifie our opinion of the things of this world;
CHAP. XXIV. Containeth the Application of the foregoing Doctrine, in four Ʋses. 1. AND First, This may rectify our opinion of the things of this world;
np1 np1. vvz dt n1 pp-f dt vvg n1, p-acp crd n2. crd cc ord, d vmb vvi po12 n1 pp-f dt n2 pp-f d n1;
(29) chapter (DIV2)
696
Page 230
3019
when we set them in God's stead, they are but Swines meat, and they are swinish that set their hearts upon them, and seek happiness in them.
when we Set them in God's stead, they Are but Swine meat, and they Are swinish that Set their hearts upon them, and seek happiness in them.
c-crq pns12 vvd pno32 p-acp npg1 n1, pns32 vbr cc-acp ng1 n1, cc pns32 vbr j cst vvb po32 n2 p-acp pno32, cc vvi n1 p-acp pno32.
(29) chapter (DIV2)
697
Page 230
3020
The Psalmist calls himself a Beast, for his conceit of mens being happy in having this world at will. The Psalmist calls himself a Beast, for his conceit of men's being happy in having this world At will.
dt n1 vvz px31 dt n1, p-acp po31 n1 pp-f ng2 n1 j p-acp vhg d n1 p-acp n1.
(29) chapter (DIV2)
697
Page 230
3021
Would any of you think a man the richer for having his Garner full of husks or chaff? yet comparatively these worldly things are such, they are no more to an afflicted Conscience,
Would any of you think a man the Richer for having his Garner full of husks or chaff? yet comparatively these worldly things Are such, they Are no more to an afflicted Conscience,
vmd d pp-f pn22 vvb dt n1 dt jc p-acp vhg po31 n1 j pp-f n2 cc n1? av av-j d j n2 vbr d, pns32 vbr dx dc p-acp dt j-vvn n1,
(29) chapter (DIV2)
698
Page 230
3022
and prove so at last to all that have confidence in them.
and prove so At last to all that have confidence in them.
cc vvi av p-acp ord p-acp d cst vhb n1 p-acp pno32.
(29) chapter (DIV2)
698
Page 230
3023
And yet how generally are men given over to an injudicous mind in this Case? And yet how generally Are men given over to an injudicous mind in this Case?
cc av c-crq av-j vbr n2 vvn a-acp p-acp dt j n1 p-acp d n1?
(29) chapter (DIV2)
698
Page 230
3024
Yet the spiritual man, who alone can give a right judgment of things, 1 Cor. 2.15. he is of Solomon 's mind, when returned to his right mind, That whoever seeks satisfaction in the best of this world, shall increase and multiply his vexation of spirit.
Yet the spiritual man, who alone can give a right judgement of things, 1 Cor. 2.15. he is of Solomon is mind, when returned to his right mind, That whoever seeks satisfaction in the best of this world, shall increase and multiply his vexation of Spirit.
av dt j n1, r-crq av-j vmb vvi dt j-jn n1 pp-f n2, crd np1 crd. pns31 vbz pp-f np1 vbz n1, c-crq vvd p-acp po31 j-jn n1, cst r-crq vvz n1 p-acp dt js pp-f d n1, vmb vvi cc vvi po31 n1 pp-f n1.
(29) chapter (DIV2)
699
Page 230
3025
Worldly men look on worldly things through a magnifying Glass, a vitiated phansie;
Worldly men look on worldly things through a magnifying Glass, a vitiated fancy;
j n2 vvb p-acp j n2 p-acp dt vvg n1, dt j-vvn n1;
(29) chapter (DIV2)
700
Page 230
3026
but a man of another world as well as this, looks on them through the Glass of God's Word,
but a man of Another world as well as this, looks on them through the Glass of God's Word,
cc-acp dt n1 pp-f j-jn n1 c-acp av c-acp d, vvz p-acp pno32 p-acp dt n1 pp-f npg1 n1,
(29) chapter (DIV2)
700
Page 231
3027
and his own Experience, and so escapes an errour in the Case.
and his own Experience, and so escapes an error in the Case.
cc po31 d n1, cc av vvz dt n1 p-acp dt n1.
(29) chapter (DIV2)
700
Page 231
3028
The more spiritual a man is, the less he'l mistake in his thoughts of the things of this world.
The more spiritual a man is, the less He'll mistake in his thoughts of the things of this world.
dt av-dc j dt n1 vbz, dt av-dc pns31|vmb vvi p-acp po31 n2 pp-f dt n2 pp-f d n1.
(29) chapter (DIV2)
700
Page 231
3029
2. This point is useful to rectifie our desires of the things of this world.
2. This point is useful to rectify our Desires of the things of this world.
crd d n1 vbz j pc-acp vvi po12 n2 pp-f dt n2 pp-f d n1.
(29) chapter (DIV2)
701
Page 231
3030
We may desire them, but not lust after them, as the Children of Israel did after flesh.
We may desire them, but not lust After them, as the Children of Israel did After Flesh.
pns12 vmb vvi pno32, cc-acp xx n1 p-acp pno32, c-acp dt n2 pp-f np1 vdd p-acp n1.
(29) chapter (DIV2)
701
Page 231
3031
Since the fall of man, man is composed and made up much of desires; his Soul runs out this way in desire after forbidden fruit;
Since the fallen of man, man is composed and made up much of Desires; his Soul runs out this Way in desire After forbidden fruit;
p-acp dt n1 pp-f n1, n1 vbz vvn cc vvd a-acp d pp-f n2; po31 n1 vvz av d n1 p-acp n1 p-acp j-vvn n1;
(29) chapter (DIV2)
701
Page 231
3032
O that I was made Judge in the Land. So saith the carnal man's Soul, O that I had this, and that, without end. Oh that I was made Judge in the Land. So Says the carnal Man's Soul, Oh that I had this, and that, without end.
uh cst pns11 vbds vvn n1 p-acp dt n1 av vvz dt j ng1 n1, uh cst pns11 vhd d, cc cst, p-acp n1.
(29) chapter (DIV2)
701
Page 231
3033
And since the fall, man's desires do commonly corrupt into lust, as Amnon 's did to Tamar. Natural men are taken with the outward appearance of things,
And since the fallen, Man's Desires do commonly corrupt into lust, as Amnon is did to Tamar. Natural men Are taken with the outward appearance of things,
cc p-acp dt n1, ng1 n2 vdb av-j vvi p-acp n1, c-acp np1 vbz vdd p-acp np1. j n2 vbr vvn p-acp dt j n1 pp-f n2,
(29) chapter (DIV2)
702
Page 231
3034
as Samuel was with Eliab 's goodly person, and for that he thought him to be the Lord's anointed.
as Samuel was with Eliab is goodly person, and for that he Thought him to be the Lord's anointed.
c-acp np1 vbds p-acp np1 vbz j n1, cc p-acp cst pns31 vvd pno31 pc-acp vbi dt ng1 j-vvn.
(29) chapter (DIV2)
702
Page 231
3035
Esau phansied a mess of Pottage better than the birth-right. Esau fancied a mess of Pottage better than the birthright.
np1 vvd dt n1 pp-f n1 av-jc cs dt n1.
(29) chapter (DIV2)
702
Page 231
3036
Well therefore said the Apostle, They that are after the flesh, savour the things of the flesh;
Well Therefore said the Apostle, They that Are After the Flesh, savour the things of the Flesh;
av av vvd dt n1, pns32 cst vbr p-acp dt n1, vvb dt n2 pp-f dt n1;
(29) chapter (DIV2)
703
Page 231
3037
and they that are after the spirit, the things of the spirit. and they that Are After the Spirit, the things of the Spirit.
cc pns32 cst vbr p-acp dt n1, dt n2 pp-f dt n1.
(29) chapter (DIV2)
703
Page 231
3038
The honours, profits, and pleasures of this world relish, and go down better with the one;
The honours, profits, and pleasures of this world relish, and go down better with the one;
dt n2, n2, cc n2 pp-f d n1 vvi, cc vvb a-acp av-jc p-acp dt crd;
(29) chapter (DIV2)
703
Page 231
3039
and the love and grace of God, interest in Christ, pardon and purging away of sin with the other.
and the love and grace of God, Interest in christ, pardon and purging away of since with the other.
cc dt n1 cc n1 pp-f np1, n1 p-acp np1, vvb cc vvg av pp-f n1 p-acp dt n-jn.
(29) chapter (DIV2)
703
Page 231
3040
Many say, who will shew us any good? Lord, lift thou up the light of thy Countenance upon me. Many say, who will show us any good? Lord, lift thou up the Light of thy Countenance upon me.
d vvb, r-crq vmb vvi pno12 d j? n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno11.
(29) chapter (DIV2)
703
Page 231
3041
Whom have I in heaven but thee? Take what you will of the world from this man, Whom have I in heaven but thee? Take what you will of the world from this man,
r-crq vhb pns11 p-acp n1 p-acp pno21? vvb r-crq pn22 vmb pp-f dt n1 p-acp d n1,
(29) chapter (DIV2)
703
Page 231
3042
and if you can give him God in the room, he is well.
and if you can give him God in the room, he is well.
cc cs pn22 vmb vvi pno31 n1 p-acp dt n1, pns31 vbz av.
(29) chapter (DIV2)
703
Page 231
3043
The Lord is my portion, saith my Soul. But if you can take away God from him, The Lord is my portion, Says my Soul. But if you can take away God from him,
dt n1 vbz po11 n1, vvz po11 n1 cc-acp cs pn22 vmb vvi av np1 p-acp pno31,
(29) chapter (DIV2)
703
Page 231
3044
and give him what you will, yet he complains; as he did concerning his Idols, in Judges 18.24. Ye have taken away my gods;
and give him what you will, yet he complains; as he did Concerning his Idols, in Judges 18.24. You have taken away my God's;
cc vvb pno31 r-crq pn22 vmb, av pns31 vvz; c-acp pns31 vdd vvg po31 n2, p-acp n2 crd. pn22 vhb vvn av po11 n2;
(29) chapter (DIV2)
703
Page 231
3045
and what is this that ye say unto me What aileth thee? and what is this that you say unto me What aileth thee?
cc q-crq vbz d cst pn22 vvb p-acp pno11 r-crq vvz pno21?
(29) chapter (DIV2)
703
Page 232
3046
3. This discovers the great difference that is between meer natural men, and men that have grace.
3. This discovers the great difference that is between mere natural men, and men that have grace.
crd np1 vvz dt j n1 cst vbz p-acp j j n2, cc n2 cst vhb n1.
(29) chapter (DIV2)
704
Page 232
3047
The one looks at present things; Demas hath forsaken me, and embraced this present world; such men are blind, and see not afar off, 2 Pet. 2.9. Heaven is a Countrey out of sight to such men;
The one looks At present things; Demas hath forsaken me, and embraced this present world; such men Are blind, and see not afar off, 2 Pet. 2.9. Heaven is a Country out of sighed to such men;
dt crd n2 p-acp j n2; np1 vhz vvn pno11, cc vvd d j n1; d n2 vbr j, cc vvb xx av a-acp, crd np1 crd. n1 vbz dt n1 av pp-f n1 p-acp d n2;
(29) chapter (DIV2)
704
Page 232
3048
and a world to come is as uncouth to them as a world in the Moon, and a world to come is as uncouth to them as a world in the Moon,
cc dt n1 pc-acp vvi vbz a-acp j p-acp pno32 p-acp dt n1 p-acp dt n1,
(29) chapter (DIV2)
704
Page 232
3049
and as the Antipodes are to some.
and as the Antipodes Are to Some.
cc p-acp dt n2 vbr p-acp d.
(29) chapter (DIV2)
704
Page 232
3050
But men who have grace look more at things which are not seen, and eternal, 2 Cor. 4.18. They see and enjoy Promises that are afar off.
But men who have grace look more At things which Are not seen, and Eternal, 2 Cor. 4.18. They see and enjoy Promises that Are afar off.
p-acp n2 r-crq vhb n1 vvi av-dc p-acp n2 r-crq vbr xx vvn, cc j, crd np1 crd. pns32 vvb cc vvi vvz cst vbr av a-acp.
(29) chapter (DIV2)
704
Page 232
3051
Grace sees as far as glory. And when the men of this world are full of the things of this world, and they empty; Grace sees as Far as glory. And when the men of this world Are full of the things of this world, and they empty;
n1 vvz a-acp av-j c-acp n1. cc c-crq dt n2 pp-f d n1 vbr j pp-f dt n2 pp-f d n1, cc pns32 j;
(29) chapter (DIV2)
704
Page 232
3052
these see, and satisfie themselves with some better things that God hath provided for them. 4. Let the people of God receive the word of Exhortation:
these see, and satisfy themselves with Some better things that God hath provided for them. 4. Let the people of God receive the word of Exhortation:
d vvb, cc vvi px32 p-acp d jc n2 cst np1 vhz vvn p-acp pno32. crd vvb dt n1 pp-f np1 vvi dt n1 pp-f n1:
(29) chapter (DIV2)
704
Page 232
3053
Take heed that you degenerate not from the nature and temper of Saints; be not like natural men in your fondness of the things of this world.
Take heed that you degenerate not from the nature and temper of Saints; be not like natural men in your fondness of the things of this world.
vvb n1 cst pn22 vvi xx p-acp dt n1 cc n1 pp-f n2; vbb xx av-j j n2 p-acp po22 n1 pp-f dt n2 pp-f d n1.
(29) chapter (DIV2)
705
Page 232
3054
If God find your hearts going to and fro in the earth, as Satan said of himself,
If God find your hearts going to and from in the earth, as Satan said of himself,
cs np1 vvb po22 n2 vvg p-acp cc av p-acp dt n1, c-acp np1 vvd pp-f px31,
(29) chapter (DIV2)
705
Page 232
3055
or like the hearts of carnal men;
or like the hearts of carnal men;
cc av-j dt n2 pp-f j n2;
(29) chapter (DIV2)
705
Page 232
3056
he will rebuke you for it some way or other, as he did Elias, when he said to him in the Wilderness, What doest thou here Elias? Desires after the things of this world you may have,
he will rebuke you for it Some Way or other, as he did Elias, when he said to him in the Wilderness, What dost thou Here Elias? Desires After the things of this world you may have,
pns31 vmb vvi pn22 p-acp pn31 d n1 cc n-jn, c-acp pns31 vdd np1, c-crq pns31 vvd p-acp pno31 p-acp dt n1, q-crq vd2 pns21 av np1? ng1 p-acp dt n2 pp-f d n1 pn22 vmb vhi,
(29) chapter (DIV2)
705
Page 232
3057
but gaged and bounded, as the waves of the Sea are. Take heed your desires corrupt not into lust;
but gaged and bounded, as the waves of the Sea Are. Take heed your Desires corrupt not into lust;
cc-acp vvd cc vvn, c-acp dt n2 pp-f dt n1 vbr. vvb n1 po22 n2 vvb xx p-acp n1;
(29) chapter (DIV2)
705
Page 232
3058
and one of your great works, as Christians, is done.
and one of your great works, as Christians, is done.
cc crd pp-f po22 j n2, c-acp np1, vbz vdn.
(29) chapter (DIV2)
706
Page 232
3059
Indeed, if there should be no desire, a Saints earthly enjoyments would have no sweet in them;
Indeed, if there should be no desire, a Saints earthly enjoyments would have no sweet in them;
av, cs pc-acp vmd vbi dx n1, dt n2 j n2 vmd vhi dx j p-acp pno32;
(29) chapter (DIV2)
707
Page 233
3060
where desire fails, the sweet of Creature comfort fails.
where desire fails, the sweet of Creature Comfort fails.
c-crq n1 vvz, dt j pp-f n1 n1 vvz.
(29) chapter (DIV2)
707
Page 233
3061
What is bread to a man that hath no appetite? or drink, if he have not thirst?
What is bred to a man that hath no appetite? or drink, if he have not thirst?
q-crq vbz n1 p-acp dt n1 cst vhz dx n1? cc vvb, cs pns31 vhb xx n1?
(29) chapter (DIV2)
707
Page 233
3062
Yet desire to these outward things corrupted into lust, is worse than no desire:
Yet desire to these outward things corrupted into lust, is Worse than no desire:
av vvi p-acp d j n2 vvn p-acp n1, vbz jc cs dx n1:
(29) chapter (DIV2)
708
Page 233
3063
So was Israel 's lusting after flesh, and Amnon 's lusting after Tamar, and Gehazi 's lusting after a reward at such a season as that was wherein he did it.
So was Israel is lusting After Flesh, and Amnon is lusting After Tamar, and Gehazi is lusting After a reward At such a season as that was wherein he did it.
av vbds np1 vbz j-vvg p-acp n1, cc np1 vbz j-vvg p-acp np1, cc np1 vbz j-vvg p-acp dt n1 p-acp d dt n1 c-acp d vbds c-crq pns31 vdd pn31.
(29) chapter (DIV2)
708
Page 233
3064
Corrupt desires will corrupt the things desired.
Corrupt Desires will corrupt the things desired.
j n2 vmb vvi dt n2 vvd.
(29) chapter (DIV2)
708
Page 233
3065
Thus they shall be hurtful to you, as Saul was to Israel, or Delilah to Sampson.
Thus they shall be hurtful to you, as Saul was to Israel, or Delilah to Sampson.
av pns32 vmb vbi j p-acp pn22, c-acp np1 vbds p-acp np1, cc np1 p-acp np1.
(29) chapter (DIV2)
708
Page 233
3066
If a man have a distempered thirst, the more he drinks, the more his distemper grows upon him;
If a man have a distempered thirst, the more he drinks, the more his distemper grows upon him;
cs dt n1 vhi dt j-vvn n1, dt av-dc pns31 vvz, dt av-dc po31 n1 vvz p-acp pno31;
(29) chapter (DIV2)
709
Page 233
3067
though he drink much, it satisfies little: the way is to get his preternatural thirst cured, for it cannot be satisfied.
though he drink much, it Satisfies little: the Way is to get his preternatural thirst cured, for it cannot be satisfied.
cs pns31 vvb d, pn31 vvz av-j: dt n1 vbz pc-acp vvi po31 j n1 vvn, c-acp pn31 vmbx vbi vvn.
(29) chapter (DIV2)
709
Page 233
3068
Thus, the stronger desires are after the things of the world, the less content there is in them.
Thus, the Stronger Desires Are After the things of the world, the less content there is in them.
av, dt jc n2 vbr p-acp dt n2 pp-f dt n1, dt av-dc j pc-acp vbz p-acp pno32.
(29) chapter (DIV2)
710
Page 233
3069
The eye is not satisfied with seeing; and he that loveth abundance shall not be satisfied with increase. The eye is not satisfied with seeing; and he that loves abundance shall not be satisfied with increase.
dt n1 vbz xx vvn p-acp vvg; cc pns31 cst vvz n1 vmb xx vbi vvn p-acp n1.
(29) chapter (DIV2)
710
Page 233
3070
Therefore if you feel a thirst in your hearts after the things of this world, get the Distemper heal'd;
Therefore if you feel a thirst in your hearts After the things of this world, get the Distemper healed;
av cs pn22 vvb dt n1 p-acp po22 n2 p-acp dt n2 pp-f d n1, vvb dt n1 vvn;
(29) chapter (DIV2)
711
Page 233
3071
never expect to have your thirst satisfied. Quest. But how may I cure it? Answ. Why, exchange your carnal lustings into spiritual: Covet earnestly the best things.
never expect to have your thirst satisfied. Quest. But how may I cure it? Answer Why, exchange your carnal lustings into spiritual: Covet earnestly the best things.
av-x vvb pc-acp vhi po22 n1 vvn. n1. cc-acp q-crq vmb pns11 vvi pn31? np1 q-crq, vvb po22 j n2-vvg p-acp j: vvb av-j dt js n2.
(29) chapter (DIV2)
711
Page 233
3072
The better you taste the waters that Christ gives you, that is the grace and comfort of his spirit, the less thirsty you will be after the things of this world. The better you taste the waters that christ gives you, that is the grace and Comfort of his Spirit, the less thirsty you will be After the things of this world.
dt jc pn22 vvb dt n2 cst np1 vvz pn22, cst vbz dt n1 cc n1 pp-f po31 n1, dt av-dc j pn22 vmb vbi p-acp dt n2 pp-f d n1.
(29) chapter (DIV2)
713
Page 233
3073
It is one of Solomon 's sayings, Eccles. 10.19. That money answers all things, i. e. all outward things:
It is one of Solomon is sayings, Eccles. 10.19. That money answers all things, i. e. all outward things:
pn31 vbz crd pp-f np1 vbz n2-vvg, np1 crd. cst n1 vvz d n2, uh. sy. d j n2:
(29) chapter (DIV2)
714
Page 234
3074
and this is as true a saying, That the Spirit answers all things, all good things. Compare Matth. 7.11. with Luke 11.13. In the first place our Lord Jesus saith — how much more shall your Father in heaven give good things to them that ask him? In the other, How much more shall your heavenly Father give the holy Spirit to them that ask him? Christ makes the holy Spirit to answer all good things.
and this is as true a saying, That the Spirit answers all things, all good things. Compare Matthew 7.11. with Lycia 11.13. In the First place our Lord jesus Says — how much more shall your Father in heaven give good things to them that ask him? In the other, How much more shall your heavenly Father give the holy Spirit to them that ask him? christ makes the holy Spirit to answer all good things.
cc d vbz a-acp j dt n-vvg, cst dt n1 vvz d n2, d j n2. vvb np1 crd. p-acp av crd. p-acp dt ord n1 po12 n1 np1 vvz — c-crq av-d av-dc vmb po22 n1 p-acp n1 vvb j n2 p-acp pno32 cst vvb pno31? p-acp dt n-jn, c-crq av-d av-dc vmb po22 j n1 vvi dt j n1 p-acp pno32 cst vvb pno31? np1 vvz dt j n1 pc-acp vvi d j n2.
(29) chapter (DIV2)
714
Page 234
3075
And thus much for the first Doctrine in the sixteenth Verse, That the things of this world are comparatively but Husks or Swines meat,
And thus much for the First Doctrine in the sixteenth Verse, That the things of this world Are comparatively but Husks or Swine meat,
cc av av-d c-acp dt ord n1 p-acp dt ord n1, cst dt n2 pp-f d n1 vbr av-j p-acp n2 cc ng1 n1,
(29) chapter (DIV2)
714
Page 234
3076
when separated from the enjoyment of God himself.
when separated from the enjoyment of God himself.
c-crq vvn p-acp dt n1 pp-f np1 px31.
(29) chapter (DIV2)
714
Page 234
3077
CHAP. XXV. Sheweth, The Property of Natural men, in chusing to sit down with any base things in the world for ease, rather than they will go to God for it.
CHAP. XXV. Shows, The Property of Natural men, in choosing to fit down with any base things in the world for ease, rather than they will go to God for it.
np1 np1. vvz, dt n1 pp-f j n2, p-acp vvg pc-acp vvi a-acp p-acp d j n2 p-acp dt n1 p-acp n1, av-c cs pns32 vmb vvi p-acp np1 p-acp pn31.
(30) chapter (DIV2)
714
Page 235
3078
From the same part of the sixteenth Verse, And he would fain have filled his belly with the husks which the Swine did eat.From the same part of the sixteenth Verse, And he would fain have filled his belly with the husks which the Swine did eat.
p-acp dt d n1 pp-f dt ord n1, cc pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 r-crq dt n1 vdd vvi.
(30) chapter (DIV2)
714
Page 235
3079
THERE is a second Doctrine contained in this first part of the sixteenth Verse.
THERE is a second Doctrine contained in this First part of the sixteenth Verse.
pc-acp vbz dt ord n1 vvn p-acp d ord n1 pp-f dt ord n1.
(30) chapter (DIV2)
715
Page 235
3080
For, whereas it is said, that he would fain have filled his belly with the husks that the Swine did eat, this shews us, the property of Natural men,
For, whereas it is said, that he would fain have filled his belly with the husks that the Swine did eat, this shows us, the property of Natural men,
p-acp, cs pn31 vbz vvn, cst pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 cst dt n1 vdd vvi, d vvz pno12, dt n1 pp-f j n2,
(30) chapter (DIV2)
715
Page 235
3081
when troubled in Conscience for sin, is, That they would sit down with any base things in the world for ease, rather than go to God for it.
when troubled in Conscience for since, is, That they would fit down with any base things in the world for ease, rather than go to God for it.
c-crq vvn p-acp n1 p-acp n1, vbz, cst pns32 vmd vvi a-acp p-acp d j n2 p-acp dt n1 p-acp n1, av-c cs vvi p-acp np1 p-acp pn31.
(30) chapter (DIV2)
715
Page 235
3082
Something of this was spoken on the fifteenth Verse; I shall not add much.
Something of this was spoken on the fifteenth Verse; I shall not add much.
pi pp-f d vbds vvn p-acp dt ord n1; pns11 vmb xx vvi d.
(30) chapter (DIV2)
716
Page 236
3083
When Cain 's Conscience vexed him, he humbled not himself to God, but quarell'd with him;
When Cain is Conscience vexed him, he humbled not himself to God, but quarreled with him;
c-crq np1 vbz n1 vvn pno31, pns31 vvd xx px31 p-acp np1, cc-acp vvn p-acp pno31;
(30) chapter (DIV2)
717
Page 236
3084
Behold, thou hast driven me this day from the face of the earth — and every one that findeth me shall slay me. Behold, thou hast driven me this day from the face of the earth — and every one that finds me shall slay me.
vvb, pns21 vh2 vvn pno11 d n1 p-acp dt n1 pp-f dt n1 — cc d pi cst vvz pno11 vmb vvi pno11.
(30) chapter (DIV2)
717
Page 236
3085
And when God put him besides this fear, in v. 15. Whosoever slayeth Cain, vengeance shall be taken on him;
And when God put him beside this Fear, in v. 15. Whosoever slays Cain, vengeance shall be taken on him;
cc c-crq np1 vvd pno31 p-acp d n1, p-acp n1 crd r-crq vvz np1, n1 vmb vbi vvn p-acp pno31;
(30) chapter (DIV2)
717
Page 236
3086
yet he applied not himself humbly to God, but went out from the presence of the Lord, v. 16. And what went he out for? for rest:
yet he applied not himself humbly to God, but went out from the presence of the Lord, v. 16. And what went he out for? for rest:
av pns31 vvd xx px31 av-j p-acp np1, cc-acp vvd av p-acp dt n1 pp-f dt n1, n1 crd cc q-crq vvd pns31 av p-acp? p-acp n1:
(30) chapter (DIV2)
717
Page 236
3087
He traverst the world for it, as that unclean Spirit did; He traversed the world for it, as that unclean Spirit did;
pns31 vvd dt n1 p-acp pn31, c-acp cst j n1 vdd;
(30) chapter (DIV2)
717
Page 236
3088
and he seats himself in the most pleasant place he could find on earth, on the East of Eden. Eden was called The Garden of God. There he built a City, and called it after the name of his son Enoch;
and he seats himself in the most pleasant place he could find on earth, on the East of Eden. Eden was called The Garden of God. There he built a city, and called it After the name of his son Enoch;
cc pns31 vvz px31 p-acp dt av-ds j n1 pns31 vmd vvi p-acp n1, p-acp dt n1 pp-f np1. np1 vbds vvn dt n1 pp-f np1. pc-acp pns31 vvd dt n1, cc vvd pn31 p-acp dt n1 pp-f po31 n1 np1;
(30) chapter (DIV2)
717
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3089
and all this to charm his vexed spirit.
and all this to charm his vexed Spirit.
cc d d pc-acp vvi po31 j-vvn n1.
(30) chapter (DIV2)
717
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3090
Thus when the evil Spirit was upon Saul, he sought not to God, but for sweet Musick;
Thus when the evil Spirit was upon Saul, he sought not to God, but for sweet Music;
av c-crq dt j-jn n1 vbds p-acp np1, pns31 vvd xx p-acp np1, p-acp p-acp j n1;
(30) chapter (DIV2)
718
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3091
and indeed the requisiteness of the pain puts them upon any thing next for present ease.
and indeed the requisiteness of the pain puts them upon any thing next for present ease.
cc av dt n1 pp-f dt n1 vvz pno32 p-acp d n1 ord p-acp j n1.
(30) chapter (DIV2)
718
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3092
The terrours of God on the Conscience of a sinner, are worse than the sits of the stone, or any other tormenting Disease:
The terrors of God on the Conscience of a sinner, Are Worse than the sits of the stone, or any other tormenting Disease:
dt n2 pp-f np1 p-acp dt n1 pp-f dt n1, vbr av-jc cs dt vvz pp-f dt n1, cc d j-jn j-vvg n1:
(30) chapter (DIV2)
718
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3093
They are sparkles of hell fire.
They Are sparkles of hell fire.
pns32 vbr n2 pp-f n1 n1.
(30) chapter (DIV2)
718
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3094
But yet the main Reason, why men in pains of Conscience for sin make any diversions from God for quiet and ease, is,
But yet the main Reason, why men in pains of Conscience for since make any diversions from God for quiet and ease, is,
p-acp av dt j n1, q-crq n2 p-acp n2 pp-f n1 p-acp n1 vvi d n2 p-acp np1 p-acp j-jn cc vvi, vbz,
(30) chapter (DIV2)
719
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3095
because men naturally are unwilling to come to God; they are unacquainted with him, being, as it were, without God in the world.
Because men naturally Are unwilling to come to God; they Are unacquainted with him, being, as it were, without God in the world.
c-acp n2 av-j vbr j pc-acp vvi p-acp np1; pns32 vbr j p-acp pno31, vbg, c-acp pn31 vbdr, p-acp np1 p-acp dt n1.
(30) chapter (DIV2)
719
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3096
They know the world better than God. And Again, their estrangedness from God makes them afraid of him;
They know the world better than God. And Again, their estrangedness from God makes them afraid of him;
pns32 vvb dt n1 av-jc cs np1. cc av, po32 n1 p-acp np1 vvz pno32 j pp-f pno31;
(30) chapter (DIV2)
719
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3097
as Adam when he had sinned was. As stout as many sinners seem to be for a time; as Adam when he had sinned was. As stout as many Sinners seem to be for a time;
p-acp np1 c-crq pns31 vhd vvn vbds. p-acp j c-acp d n2 vvb pc-acp vbi p-acp dt n1;
(30) chapter (DIV2)
720
Page 236
3098
yet the time will come, that it will be with such sinners as with the sinners of Zion, Isa. 33.14.
yet the time will come, that it will be with such Sinners as with the Sinners of Zion, Isaiah 33.14.
av dt n1 vmb vvi, cst pn31 vmb vbi p-acp d n2 c-acp p-acp dt n2 pp-f np1, np1 crd.
(30) chapter (DIV2)
720
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3099
The sinners of Zion are afraid; who amongst us shall dwell with everlasting burnings? Kings,The Sinners of Zion Are afraid; who among us shall dwell with everlasting burnings? Kings,
dt n2 pp-f np1 vbr j; r-crq p-acp pno12 vmb vvi p-acp j n2? n2,
(30) chapter (DIV2)
720
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3100
and great men, and rich men, and the chief Captains, and the mighty men, will hide themselves in the dens,
and great men, and rich men, and the chief Captains, and the mighty men, will hide themselves in the dens,
cc j n2, cc j n2, cc dt j-jn n2, cc dt j n2, vmb vvi px32 p-acp dt n2,
(30) chapter (DIV2)
720
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3101
and in the rocks of the Mountains, and say to them, fall on us, and hide us — It is,
and in the Rocks of the Mountains, and say to them, fallen on us, and hide us — It is,
cc p-acp dt n2 pp-f dt n2, cc vvb p-acp pno32, vvb p-acp pno12, cc vvb pno12 — pn31 vbz,
(30) chapter (DIV2)
720
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3102
or shall be with guilty Consciences, as it is with the Devils, who believe and tremble. Ʋses.
or shall be with guilty Consciences, as it is with the Devils, who believe and tremble. Ʋses.
cc vmb vbi p-acp j n2, c-acp pn31 vbz p-acp dt n2, r-crq vvb cc vvi. vvz.
(30) chapter (DIV2)
720
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3103
1. This shews us what enemies Conscience-smitten sinners are to their own Conversion; they had rather stay in a far Countrey, than return to their Father's House.
1. This shows us what enemies Conscience-smitten Sinners Are to their own Conversion; they had rather stay in a Far Country, than return to their Father's House.
crd np1 vvz pno12 r-crq n2 j n2 vbr p-acp po32 d n1; pns32 vhd av-c vvb p-acp dt j n1, cs n1 p-acp po32 ng1 n1.
(30) chapter (DIV2)
721
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3104
The Elect themselves, if they might have their own way, would be content to remain in a state of Nature with any peace they could get;
The Elect themselves, if they might have their own Way, would be content to remain in a state of Nature with any peace they could get;
dt n1 px32, cs pns32 vmd vhi po32 d n1, vmd vbi j pc-acp vvi p-acp dt n1 pp-f n1 p-acp d n1 pns32 vmd vvi;
(30) chapter (DIV2)
721
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3105
the practice of this Prodigal, as the Representative of sinners, shews it
the practice of this Prodigal, as the Representative of Sinners, shows it
dt n1 pp-f d n-jn, c-acp dt n1 pp-f n2, vvz pn31
(30) chapter (DIV2)
721
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3106
2. Let no man troubled in Conscience for sin, think of getting any peace that will be to any purpose,
2. Let no man troubled in Conscience for since, think of getting any peace that will be to any purpose,
crd vvb dx n1 vvn p-acp n1 p-acp n1, vvb pp-f vvg d n1 cst vmb vbi p-acp d n1,
(30) chapter (DIV2)
722
Page 237
3107
but what they get from God, and his Word.
but what they get from God, and his Word.
cc-acp q-crq pns32 vvb p-acp np1, cc po31 n1.
(30) chapter (DIV2)
722
Page 237
3108
The grieved Conscience, that has peace any other way, is but as a broken bone ill set, the pains must be repeated in setting again.
The grieved Conscience, that has peace any other Way, is but as a broken bone ill Set, the pains must be repeated in setting again.
dt j-vvn n1, cst vhz n1 d j-jn n1, vbz cc-acp c-acp dt j-vvn n1 n-jn vvn, dt n2 vmb vbi vvn p-acp vvg av.
(30) chapter (DIV2)
722
Page 237
3109
Your peace is not right, till your trouble send you to God, and his Gospel grace in Christ.
Your peace is not right, till your trouble send you to God, and his Gospel grace in christ.
po22 n1 vbz xx j-jn, c-acp po22 n1 vvb pn22 p-acp np1, cc po31 n1 n1 p-acp np1.
(30) chapter (DIV2)
722
Page 237
3110
Observe what the Lord said in Ephraim 's Case, Hos. 13.13. He is an unwise son, for he should not have stayed long in the place of the breaking forth of children.
Observe what the Lord said in Ephraim is Case, Hos. 13.13. He is an unwise son, for he should not have stayed long in the place of the breaking forth of children.
vvb r-crq dt n1 vvd p-acp np1 vbz n1, np1 crd. pns31 vbz dt j n1, c-acp pns31 vmd xx vhi vvn av-j p-acp dt n1 pp-f dt n-vvg av pp-f n2.
(30) chapter (DIV2)
723
Page 238
3111
Such is the folly of poor convinced sinners, as to check their repentance towards God, when God is as it were in travail of their new birth.
Such is the folly of poor convinced Sinners, as to check their Repentance towards God, when God is as it were in travail of their new birth.
d vbz dt n1 pp-f j j-vvn n2, c-acp pc-acp vvi po32 n1 p-acp np1, c-crq np1 vbz c-acp pn31 vbdr p-acp n1 pp-f po32 j n1.
(30) chapter (DIV2)
723
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3112
But happy are broken sinners, when they come to that in Hos. 14.3. Ashur shall not save us, we will not ride upon horses (i. e.) into Egypt for help;
But happy Are broken Sinners, when they come to that in Hos. 14.3. Ashur shall not save us, we will not ride upon Horses (i. e.) into Egypt for help;
p-acp j vbr vvn n2, c-crq pns32 vvb p-acp cst p-acp np1 crd. np1 vmb xx vvi pno12, pns12 vmb xx vvi p-acp n2 (uh. sy.) p-acp np1 p-acp n1;
(30) chapter (DIV2)
723
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3113
— for in thee, O God, the fatherless findeth mercy.
— for in thee, Oh God, the fatherless finds mercy.
— p-acp p-acp pno21, uh np1, dt j vvz n1.
(30) chapter (DIV2)
723
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3114
Such poor souls City of Refuge is that glorious and gracious Name of God, which he proclaimed before Moses; The Lord, the Lord God, merciful and gracious, longsuffering,
Such poor Souls city of Refuge is that glorious and gracious Name of God, which he proclaimed before Moses; The Lord, the Lord God, merciful and gracious, long-suffering,
d j n2 n1 pp-f n1 vbz d j cc j n1 pp-f np1, r-crq pns31 vvd p-acp np1; dt n1, dt n1 np1, j cc j, vvg,
(30) chapter (DIV2)
723
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3115
and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. Men and Angels cannot imagine a better course for sinners troubled in Conscience to take,and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and since. Men and Angels cannot imagine a better course for Sinners troubled in Conscience to take,
cc j p-acp n1 cc n1, vvg n1 p-acp crd, j-vvg n1, n1 cc n1. n2 cc n2 vmbx vvi dt jc n1 p-acp n2 vvn p-acp n1 pc-acp vvi,
(30) chapter (DIV2)
723
Page 238
3116
than to resolve as those Lepers did;
than to resolve as those Lepers did;
cs pc-acp vvi p-acp d n2 vdd;
(30) chapter (DIV2)
723
Page 238
3117
Why sit we here till we die? If we say, we will enter into the City, the famine is there, and we shall die there; Why fit we Here till we die? If we say, we will enter into the city, the famine is there, and we shall die there;
q-crq vvb pns12 av c-acp pns12 vvb? cs pns12 vvb, pns12 vmb vvi p-acp dt n1, dt n1 vbz a-acp, cc pns12 vmb vvi a-acp;
(30) chapter (DIV2)
723
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3118
if we sit still here, we die also: Now therefore come, and let us fall into the host of the Syrians;
if we fit still Here, we die also: Now Therefore come, and let us fallen into the host of the Syrians;
cs pns12 vvb av av, pns12 vvb av: av av vvn, cc vvb pno12 vvi p-acp dt n1 pp-f dt njp2;
(30) chapter (DIV2)
723
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3119
if they save us alive, we shall live, and if they kill us, we shall but die. if they save us alive, we shall live, and if they kill us, we shall but die.
cs pns32 vvb pno12 j, pns12 vmb vvi, cc cs pns32 vvb pno12, pns12 vmb cc-acp vvi.
(30) chapter (DIV2)
723
Page 238
3120
Why thus do you reason, and resolve when under the apprehension of your lost condition; if we flie to any Refuge but to God, we shall die;
Why thus do you reason, and resolve when under the apprehension of your lost condition; if we fly to any Refuge but to God, we shall die;
uh-crq av vdb pn22 n1, cc vvb c-crq p-acp dt n1 pp-f po22 j-vvn n1; cs pns12 vvb p-acp d n1 cc-acp p-acp np1, pns12 vmb vvi;
(30) chapter (DIV2)
724
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3121
and if we sit still in our sinful state, we shall assuredly die;
and if we fit still in our sinful state, we shall assuredly die;
cc cs pns12 vvb av p-acp po12 j n1, pns12 vmb av-vvn vvi;
(30) chapter (DIV2)
724
Page 238
3122
Therefore I will go to God, I'le fall into his hands, as David said in his great strait;
Therefore I will go to God, I'll fallen into his hands, as David said in his great strait;
av pns11 vmb vvi p-acp np1, pns11|vmb vvi p-acp po31 n2, p-acp np1 vvd p-acp po31 j n1;
(30) chapter (DIV2)
724
Page 238
3123
if he save me, I shall live; if not, I shall but die. O poor sinner, venter on God in Christ:
if he save me, I shall live; if not, I shall but die. O poor sinner, venture on God in christ:
cs pns31 vvb pno11, pns11 vmb vvi; cs xx, pns11 vmb cc-acp vvi. sy j n1, vvb p-acp np1 p-acp np1:
(30) chapter (DIV2)
724
Page 238
3124
Thou hast heard he is a merciful God, as Benhadad 's Captains said to him of the Kings of Israel; We have heard that the Kings of Israel are merciful Kings, let us put sackcloth on our loins,
Thou hast herd he is a merciful God, as Benhadad is Captains said to him of the Kings of Israel; We have herd that the Kings of Israel Are merciful Kings, let us put Sackcloth on our loins,
pns21 vh2 vvn pns31 vbz dt j np1, c-acp np1 vbz ng1 vvd p-acp pno31 pp-f dt n2 pp-f np1; pns12 vhb vvn d dt n2 pp-f np1 vbr j n2, vvb pno12 vvi n1 p-acp po12 n2,
(30) chapter (DIV2)
724
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3125
and ropes upon our heads, and go out to the King of Israel, peradventure he will save thy life. and ropes upon our Heads, and go out to the King of Israel, Peradventure he will save thy life.
cc n2 p-acp po12 n2, cc vvb av p-acp dt n1 pp-f np1, av pns31 vmb vvi po21 n1.
(30) chapter (DIV2)
724
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3126
Why so let the self-convinced and condemned sinner go with such self-abasing and self-judging to God,
Why so let the self-convinced and condemned sinner go with such self-abasing and Self-judging to God,
uh-crq av vvb dt j cc j-vvn n1 vvb p-acp d j cc j p-acp np1,
(30) chapter (DIV2)
725
Page 239
3127
and cast himself upon his mercy and free grace in in Jesus Christ: O resolve on this way;
and cast himself upon his mercy and free grace in in jesus christ: Oh resolve on this Way;
cc vvd px31 p-acp po31 n1 cc j n1 p-acp p-acp np1 np1: uh vvb p-acp d n1;
(30) chapter (DIV2)
725
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3128
and say as Esther, I will go to God, and if I perish, I perish: Salvation is of the Lord.
and say as Esther, I will go to God, and if I perish, I perish: Salvation is of the Lord.
cc vvb p-acp np1, pns11 vmb vvi p-acp np1, cc cs pns11 vvb, pns11 vvb: n1 vbz pp-f dt n1.
(30) chapter (DIV2)
725
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3129
So much for the second Doctrine from the first part of the sixteenth Verse.
So much for the second Doctrine from the First part of the sixteenth Verse.
av av-d c-acp dt ord n1 p-acp dt ord n1 pp-f dt ord n1.
(30) chapter (DIV2)
725
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3130
CHAP. XXVI. Wherein is observed, That when God hath a purpose to convert a sinner, he suffers nothing to yield relief and comfort but himself.
CHAP. XXVI. Wherein is observed, That when God hath a purpose to convert a sinner, he suffers nothing to yield relief and Comfort but himself.
np1 crd. c-crq vbz vvn, cst c-crq np1 vhz dt n1 pc-acp vvi dt n1, pns31 vvz pix pc-acp vvi n1 cc n1 p-acp px31.
(31) chapter (DIV2)
725
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3131
With the Reasons wherefore he doth thus. And the Ʋses we are to make hereof; from the latter part of the sixteenth Verse, And no man gave unto him.With the Reasons Wherefore he does thus. And the Ʋses we Are to make hereof; from the latter part of the sixteenth Verse, And no man gave unto him.
p-acp dt n2 c-crq pns31 vdz av. cc dt n2 pns12 vbr pc-acp vvi av; p-acp dt d n1 pp-f dt ord n1, cc dx n1 vvd p-acp pno31.
(31) chapter (DIV2)
725
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3132
FROM these words we may learn, That when God hath a purpose to bring a convinced sinner to conversion, he will stop all ways of relief and comfort but from himself:
FROM these words we may Learn, That when God hath a purpose to bring a convinced sinner to conversion, he will stop all ways of relief and Comfort but from himself:
p-acp d n2 pns12 vmb vvi, cst c-crq np1 vhz dt n1 pc-acp vvi dt j-vvn n1 p-acp n1, pns31 vmb vvi d n2 pp-f n1 cc n1 cc-acp p-acp px31:
(31) chapter (DIV2)
726
Page 240
3133
He will disable all other Refuges.
He will disable all other Refuges.
pns31 vmb vvi d j-jn n2.
(31) chapter (DIV2)
726
Page 240
3134
So that such a man may traverse the world over for peace, as Solomon did for happiness, and for certain receive disappointment.
So that such a man may traverse the world over for peace, as Solomon did for happiness, and for certain receive disappointment.
av cst d dt n1 vmb vvi dt n1 a-acp p-acp n1, c-acp np1 vdd p-acp n1, cc p-acp j vvi n1.
(31) chapter (DIV2)
727
Page 240
3135
Every Refuge besides God will say as the Sea and the Depth did, It is not in me.
Every Refuge beside God will say as the Sea and the Depth did, It is not in me.
np1 n1 p-acp np1 vmb vvi p-acp dt n1 cc dt n1 vdd, pn31 vbz xx p-acp pno11.
(31) chapter (DIV2)
727
Page 241
3136
Pass over to Chittim, there also shalt thou have no rest. Pass over to Chittim, there also shalt thou have no rest.
n1 a-acp p-acp np1, a-acp av vm2 pns21 vhi dx n1.
(31) chapter (DIV2)
727
Page 241
3137
Sin and Conscience will find out the convinced sinner every where, till Christ hath said to him,
since and Conscience will find out the convinced sinner every where, till christ hath said to him,
n1 cc n1 vmb vvi av dt j-vvn n1 d q-crq, c-acp np1 vhz vvn p-acp pno31,
(31) chapter (DIV2)
727
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3138
as he did to that man, Be of good cheer, thy sins are forgiven; and as he said to that woman, Thy sins are forgiven, go in peace.
as he did to that man, Be of good cheer, thy Sins Are forgiven; and as he said to that woman, Thy Sins Are forgiven, go in peace.
c-acp pns31 vdd p-acp d n1, vbb pp-f j n1, po21 n2 vbr vvn; cc c-acp pns31 vvd p-acp d n1, po21 n2 vbr vvn, vvb p-acp n1.
(31) chapter (DIV2)
727
Page 241
3139
For sinners troubled in Conscience to think they shall find ease and rest in any other Refuge, it is but a cheat upon the Conscience, a present charm.
For Sinners troubled in Conscience to think they shall find ease and rest in any other Refuge, it is but a cheat upon the Conscience, a present charm.
p-acp n2 vvn p-acp n1 pc-acp vvi pns32 vmb vvi n1 cc vvi p-acp d j-jn n1, pn31 vbz p-acp dt n1 p-acp dt n1, dt j n1.
(31) chapter (DIV2)
728
Page 241
3140
It's like Sampson 's sleeping on Delila 's lap, a snare and forerunner of mischief to his soul.
It's like Sampson is sleeping on Delilah is lap, a snare and forerunner of mischief to his soul.
pn31|vbz j np1 vbz vvg p-acp np1 vbz n1, dt n1 cc n1 pp-f n1 p-acp po31 n1.
(31) chapter (DIV2)
728
Page 241
3141
It is a sad sign that God intends not such a kindness to a sinner in bringing him home to himself,
It is a sad Signen that God intends not such a kindness to a sinner in bringing him home to himself,
pn31 vbz dt j n1 cst np1 vvz xx d dt n1 p-acp dt n1 p-acp vvg pno31 av-an p-acp px31,
(31) chapter (DIV2)
729
Page 241
3142
when he sees him running to Self-refuges, and says, Let him alone; as he said of Ephraim, Ephraim is joyned to Idols, let him alone.
when he sees him running to Self-refuges, and Says, Let him alone; as he said of Ephraim, Ephraim is joined to Idols, let him alone.
c-crq pns31 vvz pno31 vvg p-acp j, cc vvz, vvb pno31 av-j; c-acp pns31 vvd pp-f np1, np1 vbz vvn p-acp n2, vvb pno31 av-j.
(31) chapter (DIV2)
729
Page 241
3143
O! it's a much better sign, when the Lord hedges up such a sinners way to false Sanctuaries,
OH! it's a much better Signen, when the Lord hedges up such a Sinners Way to false Sanctuaries,
uh pn31|vbz dt d jc n1, c-crq dt n1 n2 p-acp d dt ng1 n1 p-acp j n2,
(31) chapter (DIV2)
730
Page 241
3144
as he did theirs Hos. 2.6. when God charges all other Sanctuaries but himself not to succour such a sad sinner;
as he did theirs Hos. 2.6. when God charges all other Sanctuaries but himself not to succour such a sad sinner;
c-acp pns31 vdd png32 np1 crd. c-crq np1 vvz d j-jn n2 cc-acp px31 xx pc-acp vvi d dt j n1;
(31) chapter (DIV2)
730
Page 241
3145
help him not, ease him not, supply him not, satisfie him not, this is a mercy to a sinner;
help him not, ease him not, supply him not, satisfy him not, this is a mercy to a sinner;
vvb pno31 xx, vvb pno31 xx, vvb pno31 xx, vvb pno31 xx, d vbz dt n1 p-acp dt n1;
(31) chapter (DIV2)
730
Page 241
3146
and a good sign, when the Lord brings a sinners thoughts of relief into so narrow a compass,
and a good Signen, when the Lord brings a Sinners thoughts of relief into so narrow a compass,
cc dt j n1, c-crq dt n1 vvz dt ng1 n2 pp-f n1 p-acp av j dt n1,
(31) chapter (DIV2)
730
Page 241
3147
as to seek it in himself, and no where else;
as to seek it in himself, and no where Else;
c-acp pc-acp vvi pn31 p-acp px31, cc dx c-crq av;
(31) chapter (DIV2)
730
Page 241
3148
and makes all other Refuges say to him, as the King of Israel did to the woman that cried to him for help in a time of famine;
and makes all other Refuges say to him, as the King of Israel did to the woman that cried to him for help in a time of famine;
cc vvz d j-jn n2 vvb p-acp pno31, c-acp dt n1 pp-f np1 vdd p-acp dt n1 cst vvd p-acp pno31 p-acp n1 p-acp dt n1 pp-f n1;
(31) chapter (DIV2)
730
Page 241
3149
How should I help thee, if God help thee not? When God will save a sinner, he will trouble his Conscience, and let it sting, How should I help thee, if God help thee not? When God will save a sinner, he will trouble his Conscience, and let it sting,
c-crq vmd pns11 vvi pno21, cs np1 vvb pno21 xx? c-crq np1 vmb vvi dt n1, pns31 vmb vvi po31 n1, cc vvb pn31 n1,
(31) chapter (DIV2)
730
Page 241
3150
and the wound bleed, till he indeed draw in his eyes and thoughts to relief by Christ.
and the wound bleed, till he indeed draw in his eyes and thoughts to relief by christ.
cc dt n1 vvb, c-acp pns31 av vvi p-acp po31 n2 cc n2 p-acp n1 p-acp np1.
(31) chapter (DIV2)
731
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When a man places a Net in the water to catch fish, or on the land to get fowl, he'l stop all hopes of escape:
When a man places a Net in the water to catch Fish, or on the land to get fowl, He'll stop all hope's of escape:
c-crq dt n1 n2 dt n1 p-acp dt n1 pc-acp vvi n1, cc p-acp dt n1 pc-acp vvi n1, pns31|vmb vvi d n2 pp-f n1:
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And so will God, when he purposes to save a man; he'l stop all inlets of peace and comfort, but what is from himself.
And so will God, when he Purposes to save a man; He'll stop all inlets of peace and Comfort, but what is from himself.
cc av vmb np1, c-crq pns31 vvz pc-acp vvi dt n1; pns31|vmb vvi d n2 pp-f n1 cc n1, cc-acp q-crq vbz p-acp px31.
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It was happy for that diseased woman, that she found no help from any of her Physicians;
It was happy for that diseased woman, that she found no help from any of her Physicians;
pn31 vbds j p-acp d j-vvn n1, cst pns31 vvd dx n1 p-acp d pp-f po31 n2;
(31) chapter (DIV2)
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for by this means she became acquainted with Jesus Christ, and was fully cured by him.
for by this means she became acquainted with jesus christ, and was Fully cured by him.
c-acp p-acp d n2 pns31 vvd vvn p-acp np1 np1, cc vbds av-j vvn p-acp pno31.
(31) chapter (DIV2)
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God will beat a sinner from every bush, under which he thinks to shelter himself on this side Christ,
God will beatrice a sinner from every bush, under which he thinks to shelter himself on this side christ,
np1 vmb vvi dt n1 p-acp d n1, p-acp r-crq pns31 vvz pc-acp vvi px31 p-acp d n1 np1,
(31) chapter (DIV2)
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and Christ as offer'd by the Gospel, when he intends his conversion and salvation. Reasons of the Doctrine.
and christ as offered by the Gospel, when he intends his conversion and salvation. Reasons of the Doctrine.
cc np1 c-acp vvn p-acp dt n1, c-crq pns31 vvz po31 n1 cc n1. ng1 pp-f dt n1.
(31) chapter (DIV2)
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If God did not thus by those he means to save his Election would be frustrate,
If God did not thus by those he means to save his Election would be frustrate,
cs np1 vdd xx av p-acp d pns31 vvz pc-acp vvi po31 n1 vmd vbi vvi,
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and the Scripture would fail, which saith, The election hath obtained it. For the Elect would persist in opposition to their Conversion, as well as other men;
and the Scripture would fail, which Says, The election hath obtained it. For the Elect would persist in opposition to their Conversion, as well as other men;
cc dt n1 vmd vvi, r-crq vvz, dt n1 vhz vvn pn31. p-acp dt n1 vmd vvi p-acp n1 p-acp po32 n1, c-acp av c-acp j-jn n2;
(31) chapter (DIV2)
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there is no difference between them and others, till their Calling make it. There is a difference in Gods purpose, not in theirs;
there is no difference between them and Others, till their Calling make it. There is a difference in God's purpose, not in theirs;
pc-acp vbz dx n1 p-acp pno32 cc n2-jn, c-acp po32 vvg n1 pn31. pc-acp vbz dt n1 p-acp npg1 n1, xx p-acp png32;
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the Elect are as willing as other men to stay in their natural state. As Lot was loth to leave Sodom, as well as his sons in law;
the Elect Are as willing as other men to stay in their natural state. As Lot was loath to leave Sodom, as well as his Sons in law;
dt j vbr a-acp j c-acp j-jn n2 pc-acp vvi p-acp po32 j n1. p-acp n1 vbds j pc-acp vvi np1, c-acp av c-acp po31 n2 p-acp n1;
(31) chapter (DIV2)
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but God being merciful to him, the Angel brought him forth, that he should not perish in the City.
but God being merciful to him, the Angel brought him forth, that he should not perish in the city.
cc-acp np1 vbg j p-acp pno31, dt n1 vvd pno31 av, cst pns31 vmd xx vvi p-acp dt n1.
(31) chapter (DIV2)
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No man by nature hath any desire to a state of grace, but the very Elect resist, till the Father draw them; as Reuben and Gad had no mind to go over Jordan into Canaan. Therefore when the Spirit does his office in convincing such of sin, he lets them not find rest at any Sanctuary on this side God himself.
No man by nature hath any desire to a state of grace, but the very Elect resist, till the Father draw them; as Reuben and Gad had no mind to go over Jordan into Canaan. Therefore when the Spirit does his office in convincing such of since, he lets them not find rest At any Sanctuary on this side God himself.
dx n1 p-acp n1 vhz d n1 p-acp dt n1 pp-f n1, p-acp dt j n1 vvi, c-acp dt n1 vvb pno32; p-acp np1 cc n1 vhd dx n1 pc-acp vvi p-acp n1 p-acp np1. av c-crq dt n1 vdz po31 n1 p-acp vvg d pp-f n1, pns31 vvz pno32 xx vvi n1 p-acp d n1 p-acp d n1 np1 px31.
(31) chapter (DIV2)
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If a convinced sinner, a sinner troubled within, should meet with any ease and rest in other Refuges, he would love these more than God.
If a convinced sinner, a sinner troubled within, should meet with any ease and rest in other Refuges, he would love these more than God.
cs dt j-vvn n1, dt n1 vvn a-acp, vmd vvi p-acp d n1 cc vvi p-acp j-jn n2, pns31 vmd vvi d dc cs np1.
(31) chapter (DIV2)
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If a wounded man find a weed in the field that gives him ease, he'l love that weed more than the best and sweetest flowers in a Garden.
If a wounded man find a weed in the field that gives him ease, He'll love that weed more than the best and Sweetest flowers in a Garden.
cs dt j-vvn n1 vvi dt n1 p-acp dt n1 cst vvz pno31 vvi, pns31|vmb vvi d n1 av-dc cs dt js cc js n2 p-acp dt n1.
(31) chapter (DIV2)
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Men will commend most the Medicine that helps their distemper, and asswages their pain.
Men will commend most the Medicine that helps their distemper, and assuages their pain.
np1 vmb vvi av-ds dt n1 cst vvz po32 n1, cc n2 po32 n1.
(31) chapter (DIV2)
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So that if God did not make a sinners Refuge bitter to him, as well as his sins, he would love such things better than God.
So that if God did not make a Sinners Refuge bitter to him, as well as his Sins, he would love such things better than God.
av cst cs np1 vdd xx vvi dt ng1 n1 j p-acp pno31, c-acp av c-acp po31 n2, pns31 vmd vvi d n2 jc cs np1.
(31) chapter (DIV2)
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As the Israelites straits in the wilderness made them like Egypt better than Canaan, because of the flesh-pots and onyons, &c. they had there their fill of.
As the Israelites straits in the Wilderness made them like Egypt better than Canaan, Because of the fleshpots and onions, etc. they had there their fill of.
p-acp dt np1 n2 p-acp dt n1 vvd pno32 av-j np1 av-jc cs np1, c-acp pp-f dt n2 cc n2, av pns32 vhd a-acp po32 n1 pp-f.
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And therefore God will break, or empty Cisterns, that men may have more mind to the Spring.
And Therefore God will break, or empty Cisterns, that men may have more mind to the Spring.
cc av np1 vmb vvi, cc j n2, cst n2 vmb vhi dc n1 p-acp dt n1.
(31) chapter (DIV2)
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When God brings the sinner out of trouble of Conscience, he does it in such a way,
When God brings the sinner out of trouble of Conscience, he does it in such a Way,
c-crq np1 vvz dt n1 av pp-f n1 pp-f n1, pns31 vdz pn31 p-acp d dt n1,
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as a man may see that he is beholding to God only for quenching the sparks of Hell in his Conscience.
as a man may see that he is beholding to God only for quenching the sparks of Hell in his Conscience.
c-acp dt n1 vmb vvi cst pns31 vbz vvg p-acp np1 av-j p-acp vvg dt n2 pp-f n1 p-acp po31 n1.
(31) chapter (DIV2)
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Hereby God magnifies his own Free-grace, in that after a sinners trial elsewhere for ease to no purpose, he will cure the wound himself.
Hereby God Magnifies his own Free grace, in that After a Sinners trial elsewhere for ease to no purpose, he will cure the wound himself.
av np1 vvz po31 d n1, p-acp cst p-acp dt ng1 n1 av p-acp n1 p-acp dx n1, pns31 vmb vvi dt n1 px31.
(31) chapter (DIV2)
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God does not do or say in the like case as men do; as he said in Terence, Cum nemini obtrudi potest, itur ad me. I am thy last Refuge;
God does not do or say in the like case as men do; as he said in Terence, Cum Nobody obtrudi potest, itur ad me. I am thy last Refuge;
np1 vdz xx vdi cc vvi p-acp dt j n1 p-acp n2 vdb; c-acp pns31 vvd p-acp np1, fw-la fw-la fw-la fw-la, fw-la fw-la pno11. pns11 vbm po21 ord n1;
(31) chapter (DIV2)
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if thou couldest have had peace any where else, thou hadst not come to me. But God is free in the case, that he may thereby honour his Free-grace;
if thou Couldst have had peace any where Else, thou Hadst not come to me. But God is free in the case, that he may thereby honour his Free grace;
cs pns21 vmd2 vhi vhn n1 d q-crq av, pns21 vhd2 xx vvn p-acp pno11. p-acp np1 vbz j p-acp dt n1, cst pns31 vmb av vvi po31 n1;
(31) chapter (DIV2)
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as he said of Ephraim, Isa. 57.17, 18. I hid me, and was wrath. Ephraim has a taste of the wrath of God in his soul;
as he said of Ephraim, Isaiah 57.17, 18. I hid me, and was wrath. Ephraim has a taste of the wrath of God in his soul;
c-acp pns31 vvd pp-f np1, np1 crd, crd pns11 vvd pno11, cc vbds n1. np1 vhz dt n1 pp-f dt n1 pp-f np1 p-acp po31 n1;
(31) chapter (DIV2)
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and what then, does he humble himself to God? No; but he went on frowardly in the way of his heart;
and what then, does he humble himself to God? No; but he went on frowardly in the Way of his heart;
cc q-crq av, vdz pns31 vvi px31 p-acp np1? uh-dx; cc-acp pns31 vvd a-acp av-j p-acp dt n1 pp-f po31 n1;
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he shirk'd and shifted up and down to get off the trouble, but could not: And what then? did God leave him thus? No;
he shirked and shifted up and down to get off the trouble, but could not: And what then? did God leave him thus? No;
pns31 vvd cc vvn a-acp cc a-acp pc-acp vvi a-acp dt n1, cc-acp vmd xx: cc q-crq av? vdd np1 vvi pno31 av? uh-dx;
(31) chapter (DIV2)
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I have seen his ways, and will heal him. O how greatly does God here commend his Free-grace to sinners!I have seen his ways, and will heal him. Oh how greatly does God Here commend his Free grace to Sinners!
pns11 vhb vvn po31 n2, cc vmb vvi pno31. uh c-crq av-j vdz np1 av vvi po31 n1 p-acp n2!
(31) chapter (DIV2)
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He useth to say to poor undone sinners as he did to Israel, O Israel, thou hast destroyed thy self,
He uses to say to poor undone Sinners as he did to Israel, Oh Israel, thou hast destroyed thy self,
pns31 vvz pc-acp vvi p-acp j vvn n2 c-acp pns31 vdd p-acp np1, uh np1, pns21 vh2 vvn po21 n1,
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but in me is thy help. There is none other that can save thee.but in me is thy help. There is none other that can save thee.
cc-acp p-acp pno11 vbz po21 n1. pc-acp vbz pix j-jn cst vmb vvi pno21.
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The Lord doth thus to make such a sinner, when converted, a way-mark to other conscience-smitten sinners after him.
The Lord does thus to make such a sinner, when converted, a waymark to other conscience-smitten Sinners After him.
dt n1 vdz av pc-acp vvi d dt n1, c-crq vvn, dt j p-acp j-jn j n2 p-acp pno31.
(31) chapter (DIV2)
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After David 's recovery from his fall by his great sin, he taught other sinners the way to God: After David is recovery from his fallen by his great since, he taught other Sinners the Way to God:
p-acp np1 vbz n1 p-acp po31 n1 p-acp po31 j n1, pns31 vvd j-jn n2 dt n1 p-acp np1:
(31) chapter (DIV2)
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And experience made Luther a Soul-affecting preacher to distressed Consciences.
And experience made Luther a Soul-affecting preacher to distressed Consciences.
cc n1 vvn np1 dt j n1 p-acp j-vvn n2.
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When Ministers speak to sinners more from bowels than from brains, this is likely to affect and effect most. Application.
When Ministers speak to Sinners more from bowels than from brains, this is likely to affect and Effect most. Application.
c-crq n2 vvb p-acp n2 av-dc p-acp n2 cs p-acp n2, d vbz j pc-acp vvi cc vvi av-ds. n1.
(31) chapter (DIV2)
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1. This informs us, That God hath a secret work on the hearts of sinners, whom he will convert, towards their conversion,
1. This informs us, That God hath a secret work on the hearts of Sinners, whom he will convert, towards their conversion,
crd np1 vvz pno12, cst np1 vhz dt j-jn n1 p-acp dt n2 pp-f n2, ro-crq pns31 vmb vvi, p-acp po32 n1,
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while they themselves are hindering it.
while they themselves Are hindering it.
cs pns32 px32 vbr vvg pn31.
(31) chapter (DIV2)
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When the sinner labours under convictions, which God intends shall be to conversion, God keeps him from despair on the one hand,
When the sinner labours under convictions, which God intends shall be to conversion, God keeps him from despair on the one hand,
c-crq dt n1 vvz p-acp n2, r-crq np1 vvz vmb vbi p-acp n1, np1 vvz pno31 p-acp n1 p-acp dt crd n1,
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and from presuming on Self-refuges on the other, that he may neither wilfully refuse relief, nor lean upon broken Reeds;
and from presuming on Self-refuges on the other, that he may neither wilfully refuse relief, nor lean upon broken Reeds;
cc p-acp vvg p-acp j p-acp dt n-jn, cst pns31 vmb av-dx av-j vvi n1, ccx vvi p-acp j-vvn n2;
(31) chapter (DIV2)
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that he neither perish on the Rocks or Sands, but flie to God, betake himself to the Lord as the only sufficient Sanctuary:
that he neither perish on the Rocks or Sands, but fly to God, betake himself to the Lord as the only sufficient Sanctuary:
cst pns31 dx vvi p-acp dt n2 cc n2, cc-acp vvb p-acp np1, vvb px31 p-acp dt n1 p-acp dt j j n1:
(31) chapter (DIV2)
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There is no God besides me, a just God, and a Saviour; look unto me, and be ye saved. There is no God beside me, a just God, and a Saviour; look unto me, and be you saved.
pc-acp vbz dx n1 p-acp pno11, dt j np1, cc dt n1; vvb p-acp pno11, cc vbb pn22 vvn.
(31) chapter (DIV2)
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2. This shews, that a man's estate is never the worse liking, when he can settle his Conscience, his unquiet Conscience, with nothing on this side God himself, and his Free-grace in Christ.
2. This shows, that a Man's estate is never the Worse liking, when he can settle his Conscience, his unquiet Conscience, with nothing on this side God himself, and his Free grace in christ.
crd np1 vvz, cst dt ng1 n1 vbz av-x dt jc n-vvg, c-crq pns31 vmb vvi po31 n1, po31 j n1, p-acp pix p-acp d n1 np1 px31, cc po31 n1 p-acp np1.
(31) chapter (DIV2)
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Art thou troubled in Conscience for sin, and canst find no satisfaction or ease, though thou hast tried twenty ways? why, all this may be;
Art thou troubled in Conscience for since, and Canst find no satisfaction or ease, though thou hast tried twenty ways? why, all this may be;
vb2r pns21 vvn p-acp n1 p-acp n1, cc vm2 vvi dx n1 cc n1, cs pns21 vh2 vvn crd n2? uh-crq, d d vmb vbi;
(31) chapter (DIV2)
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because God intends to do the Cure himself, and make thee to know it;
Because God intends to do the Cure himself, and make thee to know it;
c-acp np1 vvz pc-acp vdi dt vvb px31, cc vvb pno21 pc-acp vvi pn31;
(31) chapter (DIV2)
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that so when thy Conscience is settled, thou maiest say as the Psalmist said, This is the Lord's doing, and it is marvellous in mine eyes.
that so when thy Conscience is settled, thou Mayest say as the Psalmist said, This is the Lord's doing, and it is marvellous in mine eyes.
cst av c-crq po21 n1 vbz vvn, pns21 vm2 vvi p-acp dt n1 vvd, d vbz dt n1|vbz vdg, cc pn31 vbz j p-acp po11 n2.
(31) chapter (DIV2)
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When the man that had an infirmity thirty eight years, could not be healed by the Pool of Bethesda, because he could not get in of himself, Christ himself healed him.
When the man that had an infirmity thirty eight Years, could not be healed by the Pool of Bethesda, Because he could not get in of himself, christ himself healed him.
c-crq dt n1 cst vhd dt n1 crd crd n2, vmd xx vbi vvn p-acp dt n1 pp-f np1, c-acp pns31 vmd xx vvi p-acp pp-f px31, np1 px31 vvd pno31.
(31) chapter (DIV2)
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That troubled sinner is in a dangerous condition, whose trouble of Conscience meets with peace on this side the Free-grace of God in Jesus Christ;
That troubled sinner is in a dangerous condition, whose trouble of Conscience meets with peace on this side the Free grace of God in jesus christ;
cst j-vvn n1 vbz p-acp dt j n1, rg-crq n1 pp-f n1 vvz p-acp n1 p-acp d n1 dt n1 pp-f np1 p-acp np1 np1;
(31) chapter (DIV2)
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it's a sign God leaves that man to his deceitful Refuges and Sanctuaries, where he sculks at present from the sense of sin and wrath:
it's a Signen God leaves that man to his deceitful Refuges and Sanctuaries, where he skulks At present from the sense of since and wrath:
pn31|vbz dt n1 np1 vvz d n1 p-acp po31 j n2 cc n2, c-crq pns31 vvz p-acp j p-acp dt n1 pp-f n1 cc n1:
(31) chapter (DIV2)
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As he did by Ephraim, when he took up with Idols, Let him alone, says God;
As he did by Ephraim, when he took up with Idols, Let him alone, Says God;
c-acp pns31 vdd p-acp np1, c-crq pns31 vvd a-acp p-acp n2, vvb pno31 av-j, vvz np1;
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let him see what will come on't.
let him see what will come oned.
vvb pno31 vvi r-crq vmb vvi p-acp|pn31.
(31) chapter (DIV2)
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And on the other hand, if in thy Consciencetrouble and distress thou hast been beaten from bush to bush, where thou thoughtest to have had comfort,
And on the other hand, if in thy Consciencetrouble and distress thou hast been beaten from bush to bush, where thou thoughtest to have had Comfort,
cc p-acp dt j-jn n1, cs p-acp po21 n1 cc n1 pns21 vh2 vbn vvn p-acp n1 p-acp n1, c-crq pns21 vvd2 pc-acp vhi vhn n1,
(31) chapter (DIV2)
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but still hast met with disappointments, live in some hope that God means thee good, that he has in his own thoughts named thee Ruamah, having obtained mercy.
but still hast met with disappointments, live in Some hope that God means thee good, that he has in his own thoughts nam thee Ruamah, having obtained mercy.
cc-acp av vh2 vvn p-acp n2, vvb p-acp d n1 cst np1 vvz pno21 j, cst pns31 vhz p-acp po31 d n2 vvd pno21 np1, vhg vvn n1.
(31) chapter (DIV2)
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O let no convinced sinner think himself the better, because he hath company to divert his troubled thoughts,
O let no convinced sinner think himself the better, Because he hath company to divert his troubled thoughts,
fw-la vvb dx j-vvn n1 vvb px31 dt jc, c-acp pns31 vhz n1 pc-acp vvi po31 j-vvn n2,
(31) chapter (DIV2)
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or worldly business to take up his thoughts, or the thoughts of some good thing in himself to please and stroke himself with,
or worldly business to take up his thoughts, or the thoughts of Some good thing in himself to please and stroke himself with,
cc j n1 pc-acp vvi a-acp po31 n2, cc dt n2 pp-f d j n1 p-acp px31 pc-acp vvi cc vvi px31 p-acp,
(31) chapter (DIV2)
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3203
or some good purposes to be better hereafter; alas, these are but charms to get a little ease for present:
or Some good Purposes to be better hereafter; alas, these Are but charms to get a little ease for present:
cc d j n2 pc-acp vbi jc av; uh, d vbr p-acp n2 pc-acp vvi dt j n1 p-acp j:
(31) chapter (DIV2)
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They do but hinder thy thorow humiliation for sin, and thy sinful state, which is previously needful to thy thorow conversion to God.
They do but hinder thy thorough humiliation for since, and thy sinful state, which is previously needful to thy thorough conversion to God.
pns32 vdb p-acp vvi po21 j n1 p-acp n1, cc po21 j n1, r-crq vbz av-j j p-acp po21 j n1 p-acp np1.
(31) chapter (DIV2)
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3205
It were a better sign that all Refuges should fail thee on this side thy looking after God himself for peace with him, and from him.
It were a better Signen that all Refuges should fail thee on this side thy looking After God himself for peace with him, and from him.
pn31 vbdr dt jc n1 cst d n2 vmd vvi pno21 p-acp d n1 po21 vvg p-acp np1 px31 p-acp n1 p-acp pno31, cc p-acp pno31.
(31) chapter (DIV2)
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And if God should not do thus with men, they would never get beyond the first step of humiliation in their sinful state:
And if God should not do thus with men, they would never get beyond the First step of humiliation in their sinful state:
cc cs np1 vmd xx vdi av p-acp n2, pns32 vmd av-x vvi p-acp dt ord n1 pp-f n1 p-acp po32 j n1:
(31) chapter (DIV2)
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3207
For so soon as they have a sense of sin, and are afraid of wrath, they begin to look about them for a hedge,
For so soon as they have a sense of since, and Are afraid of wrath, they begin to look about them for a hedge,
c-acp av av c-acp pns32 vhb dt n1 pp-f n1, cc vbr j pp-f n1, pns32 vvb pc-acp vvi p-acp pno32 p-acp dt n1,
(31) chapter (DIV2)
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3208
or a house, to get from the storm, in hopes it will be over;
or a house, to get from the storm, in hope's it will be over;
cc dt n1, pc-acp vvi p-acp dt n1, p-acp n2 pn31 vmb vbi a-acp;
(31) chapter (DIV2)
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3209
therefore God disables their shifts, and beats them from one to another, till from all, that when they find no footing on dry ground, they may,
Therefore God disables their shifts, and beats them from one to Another, till from all, that when they find no footing on dry ground, they may,
av np1 vvz po32 n2, cc vvz pno32 p-acp pi p-acp n-jn, c-acp p-acp d, cst c-crq pns32 vvb dx n-vvg p-acp j n1, pns32 vmb,
(31) chapter (DIV2)
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like the Dove, sly to the Ark. God allures sinners, whom he will convert and save, into the Wilderness,
like the Dove, sly to the Ark God allures Sinners, whom he will convert and save, into the Wilderness,
av-j dt n1, j p-acp dt np1 np1 vvz n2, ro-crq pns31 vmb vvi cc vvi, p-acp dt n1,
(31) chapter (DIV2)
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and there speaks to their hearts.
and there speaks to their hearts.
cc pc-acp vvz p-acp po32 n2.
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When you are brought to this failure of expectations, We looked for peace, and there is no good;
When you Are brought to this failure of Expectations, We looked for peace, and there is no good;
c-crq pn22 vbr vvn p-acp d n1 pp-f n2, pns12 vvd p-acp n1, cc pc-acp vbz dx j;
(31) chapter (DIV2)
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and for the time of healing, but behold trouble; and for the time of healing, but behold trouble;
cc p-acp dt n1 pp-f vvg, cc-acp vvb n1;
(31) chapter (DIV2)
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now you will fall upon plain dealing with your own souls, and with God, and cast your selves upon mercy and Free-grace: So it follows, Jer. 14.20. We acknowledge, O Lord, our wickedness, for we have sinned against thee;
now you will fallen upon plain dealing with your own Souls, and with God, and cast your selves upon mercy and Free grace: So it follows, Jer. 14.20. We acknowledge, Oh Lord, our wickedness, for we have sinned against thee;
av pn22 vmb vvi p-acp j n-vvg p-acp po22 d n2, cc p-acp np1, cc vvb po22 n2 p-acp n1 cc n1: av pn31 vvz, np1 crd. pns12 vvb, uh n1, po12 n1, c-acp pns12 vhb vvn p-acp pno21;
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do not abhor us for thy Name sake. do not abhor us for thy Name sake.
vdb xx vvi pno12 p-acp po21 n1 n1.
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I have been the larger in the Application of this point, because of the errour and mistake of poor souls on both hands:
I have been the larger in the Application of this point, Because of the error and mistake of poor Souls on both hands:
pns11 vhb vbn dt jc p-acp dt n1 pp-f d n1, c-acp pp-f dt n1 cc n1 pp-f j n2 p-acp d n2:
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Some in betaking themselves to false Refuges in their gripes of Conscience.
some in betaking themselves to false Refuges in their gripes of Conscience.
d p-acp vvg px32 p-acp j n2 p-acp po32 n2 pp-f n1.
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For though there were many Cities of Refuge in the Law, yet there is but one in the Gospel, that is Christ,
For though there were many Cities of Refuge in the Law, yet there is but one in the Gospel, that is christ,
c-acp cs pc-acp vbdr d n2 pp-f n1 p-acp dt n1, av pc-acp vbz cc-acp pi p-acp dt n1, cst vbz np1,
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and the Free-grace of God through him.
and the Free grace of God through him.
cc dt n1 pp-f np1 p-acp pno31.
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Others again, disquieted in Conscience by, and for sin, and seek, and can find no rest for their souls under Heaven, they think themselves quite lost,
Others again, disquieted in Conscience by, and for since, and seek, and can find no rest for their Souls under Heaven, they think themselves quite lost,
ng2-jn av, vvn p-acp n1 p-acp, cc p-acp n1, cc vvi, cc vmb vvi dx n1 p-acp po32 n2 p-acp n1, pns32 vvb px32 av vvn,
(31) chapter (DIV2)
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and that they shall perish for ever;
and that they shall perish for ever;
cc cst pns32 vmb vvi p-acp av;
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whereas it is a better sign to them than they are aware of, viz. That Christ means to bring them from all other Sanctuaries to himself;
whereas it is a better Signen to them than they Are aware of, viz. That christ means to bring them from all other Sanctuaries to himself;
cs pn31 vbz dt jc n1 p-acp pno32 cs pns32 vbr j pp-f, n1 cst np1 vvz pc-acp vvi pno32 p-acp d j-jn n2 p-acp px31;
(31) chapter (DIV2)
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Come unto me all ye that labour and are heavy laden, and I will give you rest. Come unto me all you that labour and Are heavy laden, and I will give you rest.
vvb p-acp pno11 d pn22 cst vvb cc vbr j vvn, cc pns11 vmb vvi pn22 n1.
(31) chapter (DIV2)
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3. This may inform us, What a mercy it is to God's people to be disappointed in many things their hearts gad after, thinking of content and self-pleasing in them.
3. This may inform us, What a mercy it is to God's people to be disappointed in many things their hearts gad After, thinking of content and self-pleasing in them.
crd d vmb vvi pno12, q-crq dt n1 pn31 vbz p-acp npg1 n1 pc-acp vbi vvn p-acp d n2 po32 ng1 n1 a-acp, vvg pp-f n1 cc j p-acp pno32.
(31) chapter (DIV2)
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God may, and often doth disappoint them for their good;
God may, and often does disappoint them for their good;
np1 vmb, cc av vdz vvi pno32 p-acp po32 j;
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he knows that if they should have them, and content in them, they would be a snare to them, as Gideon 's Ephod was to his house.
he knows that if they should have them, and content in them, they would be a snare to them, as gideon is Ephod was to his house.
pns31 vvz d cs pns32 vmd vhi pno32, cc vvi p-acp pno32, pns32 vmd vbi dt n1 p-acp pno32, p-acp np1 vbz n1 vbds p-acp po31 n1.
(31) chapter (DIV2)
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When things prosper not in your hands that would draw your hearts off from God, it is a mercy to you.
When things prosper not in your hands that would draw your hearts off from God, it is a mercy to you.
c-crq n2 vvb xx p-acp po22 n2 cst vmd vvi po22 n2 a-acp p-acp np1, pn31 vbz dt n1 p-acp pn22.
(31) chapter (DIV2)
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They shall follow after their lovers, but shall not overtake them;
They shall follow After their lovers, but shall not overtake them;
pns32 vmb vvi p-acp po32 n2, cc-acp vmb xx vvi pno32;
(31) chapter (DIV2)
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and by this means they resolved on a return unto God, and there fixed their hearts.
and by this means they resolved on a return unto God, and there fixed their hearts.
cc p-acp d n2 pns32 vvd p-acp dt n1 p-acp np1, cc a-acp vvn po32 n2.
(31) chapter (DIV2)
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O look upon it as a kindness from God, when he crosses you thus, as David did the reproofs of the Righteous;
Oh look upon it as a kindness from God, when he Crosses you thus, as David did the reproofs of the Righteous;
uh vvb p-acp pn31 p-acp dt n1 p-acp np1, c-crq pns31 vvz pn22 av, p-acp np1 vdd dt n2 pp-f dt j;
(31) chapter (DIV2)
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Let the righteous smite me, and it shall be a kindness. Let the righteous smite me, and it shall be a kindness.
vvb dt j vvi pno11, cc pn31 vmb vbi dt n1.
(31) chapter (DIV2)
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The Lord did David a good turn in taking away his child, though he begged so hard for the life of it.
The Lord did David a good turn in taking away his child, though he begged so hard for the life of it.
dt n1 vdd np1 dt j n1 p-acp vvg av po31 n1, cs pns31 vvd av av-j p-acp dt n1 pp-f pn31.
(31) chapter (DIV2)
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3233
Let us therefore learn to look on't as a kindness, when God will not let us be at hearts ease in Creature injoyments.
Let us Therefore Learn to look oned as a kindness, when God will not let us be At hearts ease in Creature enjoyments.
vvb pno12 av vvi pc-acp vvi p-acp|pn31 p-acp dt n1, c-crq np1 vmb xx vvi pno12 vbi p-acp ng1 n1 p-acp n1 n2.
(31) chapter (DIV2)
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Peter did not wish his own happiness so much as he thought, when he said on Mount Tabor to Jesus, Master, it is good for us to be here. Peter did not wish his own happiness so much as he Thought, when he said on Mount Tabor to jesus, Master, it is good for us to be Here.
np1 vdd xx vvi po31 d n1 av av-d c-acp pns31 vvd, c-crq pns31 vvd p-acp n1 n1 p-acp np1, n1, pn31 vbz j p-acp pno12 pc-acp vbi av.
(31) chapter (DIV2)
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The Lord's end in giving check to our satisfaction in the Creature things, or persons,
The Lord's end in giving check to our satisfaction in the Creature things, or Persons,
dt ng1 n1 p-acp vvg n1 p-acp po12 n1 p-acp dt n1 n2, cc n2,
(31) chapter (DIV2)
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3236
or places, may be, that we may seek it in himself, and to bring us to say by proof, All my springs are in thee.
or places, may be, that we may seek it in himself, and to bring us to say by proof, All my springs Are in thee.
cc n2, vmb vbi, cst pns12 vmb vvi pn31 p-acp px31, cc pc-acp vvi pno12 pc-acp vvi p-acp n1, d po11 n2 vbr p-acp pno21.
(31) chapter (DIV2)
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CHAP. XXVII. Sheweth, That the lowest step of a sinner's misery is, to see himself remediless by any carnal means whatsoever: Together with the Application hereof;
CHAP. XXVII. Shows, That the lowest step of a sinner's misery is, to see himself remediless by any carnal means whatsoever: Together with the Application hereof;
np1 np1. vvz, cst dt js n1 pp-f dt ng1 n1 vbz, pc-acp vvi px31 j p-acp d j n2 r-crq: av p-acp dt n1 av;
(32) chapter (DIV2)
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from the whole sixteenth Verse, And he would fain have filled his belly with the husks which the Swine did eat;from the Whole sixteenth Verse, And he would fain have filled his belly with the husks which the Swine did eat;
p-acp dt j-jn ord n1, cc pns31 vmd av-j vhi vvn po31 n1 p-acp dt n2 r-crq dt n1 vdd vvi;
(32) chapter (DIV2)
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and no man gave unto him.
and no man gave unto him.
cc dx n1 vvd p-acp pno31.
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I Come now to the fourth and last Doctrine from the sixteenth Verse, That when a man feels himself in a lost condition,
I Come now to the fourth and last Doctrine from the sixteenth Verse, That when a man feels himself in a lost condition,
pns11 vvb av p-acp dt ord cc ord n1 p-acp dt ord n1, cst c-crq dt n1 vvz px31 p-acp dt j-vvn n1,
(32) chapter (DIV2)
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and withal sees no way of relief, this is the lowest step of his misery to his own sense;
and withal sees no Way of relief, this is the lowest step of his misery to his own sense;
cc av vvz dx n1 pp-f n1, d vbz dt js n1 pp-f po31 n1 p-acp po31 d n1;
(32) chapter (DIV2)
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3242
yet in Gods method and meaning may be a fair step to mercy in his Conversion.
yet in God's method and meaning may be a fair step to mercy in his Conversion.
av p-acp ng1 n1 cc n1 vmb vbi dt j n1 p-acp n1 p-acp po31 n1.
(32) chapter (DIV2)
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3243
When the Prodigal was in such want, that he would have eaten what men gave to Swine,
When the Prodigal was in such want, that he would have eaten what men gave to Swine,
c-crq dt n-jn vbds p-acp d n1, cst pns31 vmd vhi vvn r-crq n2 vvd p-acp n1,
(32) chapter (DIV2)
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and none gave unto him, this, to his own apprehension, was the very depth of misery,
and none gave unto him, this, to his own apprehension, was the very depth of misery,
cc pix vvd p-acp pno31, d, p-acp po31 d n1, vbds dt j n1 pp-f n1,
(32) chapter (DIV2)
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and yet it proved the inlet of mercy:
and yet it proved the inlet of mercy:
cc av pn31 vvd dt n1 pp-f n1:
(32) chapter (DIV2)
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As the valley of Achor, or the valley of trouble, was given by God to Israel for a door of hope.
As the valley of Achor, or the valley of trouble, was given by God to Israel for a door of hope.
c-acp dt n1 pp-f np1, cc dt n1 pp-f n1, vbds vvn p-acp np1 p-acp np1 p-acp dt n1 pp-f n1.
(32) chapter (DIV2)
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3247
Bare conviction of sin leaves a man as far from God as before, till he be beaten out of all his creeping holes. Bore conviction of since leaves a man as Far from God as before, till he be beaten out of all his creeping holes.
vvd n1 pp-f n1 vvz dt n1 c-acp av-j p-acp np1 c-acp a-acp, c-acp pns31 vbb vvn av pp-f d po31 j-vvg n2.
(32) chapter (DIV2)
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It's true, the first work of the Spirit in order to Conversion is conviction of sin, that this man is a sinner.
It's true, the First work of the Spirit in order to Conversion is conviction of since, that this man is a sinner.
pn31|vbz j, dt ord n1 pp-f dt n1 p-acp n1 p-acp n1 vbz n1 pp-f n1, cst d n1 vbz dt n1.
(32) chapter (DIV2)
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I but, saith this man, so are others, so are all men.
I but, Says this man, so Are Others, so Are all men.
pns11 cc-acp, vvz d n1, av vbr n2-jn, av vbr d n2.
(32) chapter (DIV2)
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Therefore the Spirit goes further, and convinces this man that he has no grace, but is in a state of sin.
Therefore the Spirit Goes further, and convinces this man that he has no grace, but is in a state of since.
av dt n1 vvz av-jc, cc vvz d n1 cst pns31 vhz dx n1, cc-acp vbz p-acp dt n1 pp-f n1.
(32) chapter (DIV2)
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Otherwise, though men be convinced that they are sinners, yet they think they have some grace;
Otherwise, though men be convinced that they Are Sinners, yet they think they have Some grace;
av, cs n2 vbb vvn cst pns32 vbr n2, av pns32 vvb pns32 vhb d n1;
(32) chapter (DIV2)
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and so their opinion of grace keeps out grace.
and so their opinion of grace keeps out grace.
cc av po32 n1 pp-f n1 vvz av n1.
(32) chapter (DIV2)
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It's a step towards a state of grace, for a man to be thorowly convinced that he has no grace.
It's a step towards a state of grace, for a man to be thoroughly convinced that he has no grace.
pn31|vbz dt n1 p-acp dt n1 pp-f n1, p-acp dt n1 pc-acp vbi av-j vvn cst pns31 vhz dx n1.
(32) chapter (DIV2)
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A man is never the poorer for casting away counterfeit grace; that which he thought to be grace, but is not.
A man is never the Poorer for casting away counterfeit grace; that which he Thought to be grace, but is not.
dt n1 vbz av-x dt jc p-acp vvg av j-jn n1; cst r-crq pns31 vvd pc-acp vbi n1, cc-acp vbz xx.
(32) chapter (DIV2)
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He that wakens out of a rich Dream, and finds it not with him as he dreamed, is never the poorer,
He that wakens out of a rich Dream, and finds it not with him as he dreamed, is never the Poorer,
pns31 cst vvz av pp-f dt j n1, cc vvz pn31 xx p-acp pno31 c-acp pns31 vvd, vbz av-x dt jc,
(32) chapter (DIV2)
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because he never had the riches he dreamed of. Application. Labour than for a double conviction in order to Conversion;
Because he never had the riches he dreamed of. Application. Labour than for a double conviction in order to Conversion;
c-acp pns31 av-x vhd dt n2 pns31 vvd pp-f. n1. n1 cs p-acp dt j-jn n1 p-acp n1 p-acp n1;
(32) chapter (DIV2)
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3257
a conviction of sin, and a conviction of the vanity of all Sanctuaries but God himself, against whom men have sinned.
a conviction of since, and a conviction of the vanity of all Sanctuaries but God himself, against whom men have sinned.
dt n1 pp-f n1, cc dt n1 pp-f dt n1 pp-f d n2 p-acp np1 px31, p-acp r-crq n2 vhb vvn.
(32) chapter (DIV2)
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3258
Sight and sense of sin and wrath, will send men to a Citizen of a far Countrey, to something of this World for relief;
Sighed and sense of since and wrath, will send men to a Citizen of a Far Country, to something of this World for relief;
n1 cc n1 pp-f n1 cc n1, vmb vvi n2 p-acp dt n1 pp-f dt j n1, p-acp pi pp-f d n1 p-acp n1;
(32) chapter (DIV2)
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but experience of the unprofitableness of this way sends them to their Father's house, where is help in deed.
but experience of the unprofitableness of this Way sends them to their Father's house, where is help in deed.
cc-acp n1 pp-f dt n1 pp-f d n1 vvz pno32 p-acp po32 ng1 n1, q-crq vbz n1 p-acp n1.
(32) chapter (DIV2)
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3260
The more a man is emptied of himself, and the Creature, the nearer he is to God.
The more a man is emptied of himself, and the Creature, the nearer he is to God.
dt av-dc dt n1 vbz vvn pp-f px31, cc dt n1, dt av-jc pns31 vbz p-acp np1.
(32) chapter (DIV2)
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It is darkest a little afore day break.
It is Darkest a little afore day break.
pn31 vbz js dt j p-acp n1 vvi.
(32) chapter (DIV2)
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When a convinced sinner is at worst for relief in his own thoughts, he is fair for it.
When a convinced sinner is At worst for relief in his own thoughts, he is fair for it.
c-crq dt j-vvn n1 vbz p-acp js p-acp n1 p-acp po31 d n2, pns31 vbz j p-acp pn31.
(32) chapter (DIV2)
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3263
Quest. But are there not some sinners troubled in Conscience by sin, that find no releif in the World,Quest. But Are there not Some Sinners troubled in Conscience by since, that find no relief in the World,
n1. cc-acp vbr pc-acp xx d n2 vvn p-acp n1 p-acp n1, cst vvb dx n1 p-acp dt n1,
(32) chapter (DIV2)
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and yet look not after it in God;
and yet look not After it in God;
cc av vvb xx p-acp pn31 p-acp np1;
(32) chapter (DIV2)
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as Cain and Saul, and the men that were scorched with great heat, and yet blasphemed God?
as Cain and Saul, and the men that were scorched with great heat, and yet blasphemed God?
c-acp np1 cc np1, cc dt n2 cst vbdr vvn p-acp j n1, cc av vvd np1?
(32) chapter (DIV2)
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3266
Answ. There is no preparative to a sinner's Conversion that works further in a sinner than God leads it on:Answer There is no preparative to a sinner's Conversion that works further in a sinner than God leads it on:
np1 pc-acp vbz dx n1 p-acp dt ng1 n1 cst vvz av-jc p-acp dt n1 cs np1 vvz pn31 a-acp:
(32) chapter (DIV2)
761
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3267
Converts are born of the will of God, and not their own.
Converts Are born of the will of God, and not their own.
vvz vbr vvn pp-f dt n1 pp-f np1, cc xx po32 d.
(32) chapter (DIV2)
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3268
The Plow is not the cause of the earths bearing fruit, but the Seed that is cast into it:
The Blow is not the cause of the earth's bearing fruit, but the Seed that is cast into it:
dt vvb vbz xx dt n1 pp-f dt n2 vvg n1, cc-acp dt n1 cst vbz vvn p-acp pn31:
(32) chapter (DIV2)
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3269
though there be plowing and harrowing, and the first and latter rain; yet there can be no fruit, if there be no seed.
though there be plowing and harrowing, and the First and latter rain; yet there can be no fruit, if there be no seed.
cs pc-acp vbi vvg cc n-vvg, cc dt ord cc d n1; av pc-acp vmb vbi dx n1, cs pc-acp vbb dx n1.
(32) chapter (DIV2)
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3270
It's true, that God ordinarily brings about a sinners Conversion by preparatives;
It's true, that God ordinarily brings about a Sinners Conversion by preparatives;
pn31|vbz j, cst np1 av-j vvz p-acp dt ng1 n1 p-acp n2;
(32) chapter (DIV2)
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3271
which although we should say they work Physically, yet can they go no further than their own nature,
which although we should say they work Physically, yet can they go no further than their own nature,
r-crq cs pns12 vmd vvi pns32 vvb av-j, av vmb pns32 vvb av-dx av-jc cs po32 d n1,
(32) chapter (DIV2)
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3272
as preparatives, and so can never finish the work.
as preparatives, and so can never finish the work.
c-acp n2, cc av vmb av-x vvi dt n1.
(32) chapter (DIV2)
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3273
It was not the water of Jordan that cured Naaman 's leprosie so much as the will of God put forth in it,
It was not the water of Jordan that cured Naaman is leprosy so much as the will of God put forth in it,
pn31 vbds xx dt n1 pp-f n1 cst vvn np1 vbz n1 av av-d c-acp dt n1 pp-f np1 vvd av p-acp pn31,
(32) chapter (DIV2)
763
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3274
and the word of God that commanded it. Though the wax be melted, yet it's the owners hand that sets on the Seal, and makes the impression.
and the word of God that commanded it. Though the wax be melted, yet it's the owners hand that sets on the Seal, and makes the impression.
cc dt n1 pp-f np1 cst vvd pn31. cs dt n1 vbb vvn, av pn31|vbz dt ng1 n1 cst vvz p-acp dt n1, cc vvz dt n1.
(32) chapter (DIV2)
763
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3275
A man may be convinced of his sinful state, and helpless state, and yet not be converted,
A man may be convinced of his sinful state, and helpless state, and yet not be converted,
dt n1 vmb vbi vvn pp-f po31 j n1, cc j n1, cc av xx vbi vvn,
(32) chapter (DIV2)
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except the will and power of God work-up conviction so far.
except the will and power of God work-up conviction so Far.
c-acp dt n1 cc n1 pp-f np1 j n1 av av-j.
(32) chapter (DIV2)
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3277
It was not the whirl-wind, but the powerful voice of God in it, that humbled Job to silence and self-abhorrence.
It was not the whirlwind, but the powerful voice of God in it, that humbled Job to silence and self-abhorrence.
pn31 vbds xx dt n1, p-acp dt j n1 pp-f np1 p-acp pn31, cst j-vvn np1 p-acp n1 cc j.
(32) chapter (DIV2)
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3278
And therefore men should give God the glory of the effectual working of all their preparatives to Conversion:
And Therefore men should give God the glory of the effectual working of all their preparatives to Conversion:
cc av n2 vmd vvi np1 dt n1 pp-f dt j n-vvg pp-f d po32 n2 p-acp n1:
(32) chapter (DIV2)
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3279
Not unto us, Lord, not unto us, but unto thy Name give the glory, for thy mercy and for thy truths sake. Not unto us, Lord, not unto us, but unto thy Name give the glory, for thy mercy and for thy truths sake.
xx p-acp pno12, n1, xx p-acp pno12, cc-acp p-acp po21 n1 vvi dt n1, p-acp po21 n1 cc p-acp po21 ng1 n1.
(32) chapter (DIV2)
763
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When God hath a will to save a sinner, he puts powerful and effectual influences into the preparatives of his Conversion.
When God hath a will to save a sinner, he puts powerful and effectual influences into the preparatives of his Conversion.
c-crq np1 vhz dt n1 pc-acp vvi dt n1, pns31 vvz j cc j n2 p-acp dt n2 pp-f po31 n1.
(32) chapter (DIV2)
763
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Object. But then a convinced and conscience-afflicted sinner is still at an uncertainty for his Conversion;Object. But then a convinced and conscience-afflicted sinner is still At an uncertainty for his Conversion;
n1. p-acp av dt j-vvn cc j n1 vbz av p-acp dt n1 p-acp po31 n1;
(32) chapter (DIV2)
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when beaten off of all his Refuges, his Conversion still depends on God's will and power.
when beaten off of all his Refuges, his Conversion still depends on God's will and power.
c-crq vvn a-acp pp-f d po31 n2, po31 n1 av vvz p-acp npg1 n1 cc n1.
(32) chapter (DIV2)
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Answ. I answer that such a man is not at that uncertainty as before: For first, he is at a certainty for God's power, that that cannot fail him,Answer I answer that such a man is not At that uncertainty as before: For First, he is At a certainty for God's power, that that cannot fail him,
np1 pns11 vvb cst d dt n1 vbz xx p-acp d n1 c-acp a-acp: c-acp ord, pns31 vbz p-acp dt n1 p-acp npg1 n1, cst d vmbx vvi pno31,
(32) chapter (DIV2)
765
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though all his other helps have fail'd.
though all his other helps have failed.
cs d po31 j-jn n2 vhb vvn.
(32) chapter (DIV2)
765
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3285
And secondly, if the turning of the Scales hang upon God's will, his solemn invitations and promises may incourage him as to the will of God in the case;
And secondly, if the turning of the Scales hang upon God's will, his solemn invitations and promises may encourage him as to the will of God in the case;
cc ord, cs dt n-vvg pp-f dt n2 vvb p-acp npg1 n1, po31 j n2 cc n2 vmb vvi pno31 a-acp p-acp dt n1 pp-f np1 p-acp dt n1;
(32) chapter (DIV2)
765
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— why will ye die, O ye house of Israel? It's mens own wills, and not God's, that damns them. — why will you die, Oh you house of Israel? It's men's own wills, and not God's, that damns them.
— c-crq vmb pn22 vvi, uh pn22 n1 pp-f np1? pn31|vbz ng2 d n2, cc xx npg1, cst vvz pno32.
(32) chapter (DIV2)
765
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3287
Though there may be ground of a sinner's despair in himself, yet there is none in God.
Though there may be ground of a sinner's despair in himself, yet there is none in God.
cs pc-acp vmb vbi n1 pp-f dt ng1 n1 p-acp px31, av pc-acp vbz pix p-acp np1.
(32) chapter (DIV2)
765
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3288
God hath so set forth himself to a sinner, both as to his power and will,
God hath so Set forth himself to a sinner, both as to his power and will,
np1 vhz av vvn av px31 p-acp dt n1, d c-acp p-acp po31 n1 cc n1,
(32) chapter (DIV2)
765
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3289
as to leave no cause of despair. God hates and abhors the despair of a sinner more than all his other sins.
as to leave no cause of despair. God hates and abhors the despair of a sinner more than all his other Sins.
c-acp pc-acp vvi dx n1 pp-f n1. np1 vvz cc vvz dt n1 pp-f dt n1 av-dc cs d po31 j-jn n2.
(32) chapter (DIV2)
765
Page 252
3290
The Devil cannot revenge himself more on God, than to bring reproach on him by a sinner's despair;
The devil cannot revenge himself more on God, than to bring reproach on him by a sinner's despair;
dt n1 vmbx vvi px31 av-dc p-acp np1, cs pc-acp vvi n1 p-acp pno31 p-acp dt ng1 n1;
(32) chapter (DIV2)
766
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for herein the Devil makes the sinner likest to himself: He is himself a desperate sinner, and he would have other sinners to be so.
for herein the devil makes the sinner likest to himself: He is himself a desperate sinner, and he would have other Sinners to be so.
c-acp av dt n1 vvz dt n1 vv2 p-acp px31: pns31 vbz px31 dt j n1, cc pns31 vmd vhi j-jn n2 pc-acp vbi av.
(32) chapter (DIV2)
766
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This is one of the chiefest sins that Satan aims at in his temptations to sin;
This is one of the chiefest Sins that Satan aims At in his temptations to since;
d vbz pi pp-f dt js-jn zz d np1 vvz p-acp p-acp po31 n2 p-acp n1;
(32) chapter (DIV2)
766
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his tempting to other sins is to dispose men to this;
his tempting to other Sins is to dispose men to this;
po31 n-vvg p-acp j-jn n2 vbz pc-acp vvi n2 p-acp d;
(32) chapter (DIV2)
766
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3294
as wooll hath first a tincture of a lighter colour, that it may receive a deeper die.
as wool hath First a tincture of a lighter colour, that it may receive a Deeper die.
c-acp n1 vhz ord dt n1 pp-f dt jc n1, cst pn31 vmb vvi dt jc-jn n1.
(32) chapter (DIV2)
766
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3295
And let convinced and self-judged sinners consider, that despair puts them actually under the punishment of Hell in part,
And let convinced and self-judged Sinners Consider, that despair puts them actually under the punishment of Hell in part,
cc vvb j-vvn cc j n2 vvb, cst n1 vvz pno32 av-j p-acp dt n1 pp-f n1 p-acp n1,
(32) chapter (DIV2)
767
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3296
when as other sins only bind them over to condemnation; even the greatest of Gospel sins, which is unbelief:
when as other Sins only bind them over to condemnation; even the greatest of Gospel Sins, which is unbelief:
c-crq c-acp j-jn n2 av-j vvi pno32 a-acp p-acp n1; av dt js pp-f n1 n2, r-crq vbz n1:
(32) chapter (DIV2)
767
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3297
He shall convince the world of sin, because they believe not in me; and he that believeth not shall be damned. He shall convince the world of since, Because they believe not in me; and he that Believeth not shall be damned.
pns31 vmb vvi dt n1 pp-f n1, c-acp pns32 vvb xx p-acp pno11; cc pns31 cst vvz xx vmb vbi vvn.
(32) chapter (DIV2)
767
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3298
He is condemned already, Sentence is passed upon him, but it is not executed; but in a sinner's despair, execution is begun.
He is condemned already, Sentence is passed upon him, but it is not executed; but in a sinner's despair, execution is begun.
pns31 vbz vvn av, n1 vbz vvn p-acp pno31, cc-acp pn31 vbz xx vvn; cc-acp p-acp dt ng1 n1, n1 vbz vvn.
(32) chapter (DIV2)
767
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3299
O then let not sinners in trouble of Conscience for sin consult with reason disorder'd and mated by temptation in the case:
Oh then let not Sinners in trouble of Conscience for since consult with reason disordered and mated by temptation in the case:
uh av vvb xx n2 p-acp n1 pp-f n1 p-acp n1 vvi p-acp n1 vvn cc vvn p-acp n1 p-acp dt n1:
(32) chapter (DIV2)
768
Page 253
3300
This reason is low of stature, like Zacheus, and cannot see mercy and free grace in the throng and press of his sins;
This reason is low of stature, like Zacchaeus, and cannot see mercy and free grace in the throng and press of his Sins;
d n1 vbz j pp-f n1, av-j np1, cc vmbx vvi n1 cc j n1 p-acp dt n1 cc n1 pp-f po31 n2;
(32) chapter (DIV2)
768
Page 253
3301
but standing on the Promise, as Zacheus did on the Tree, on that Promise in Isa. 55.7. or of the like nature, he will be in sight of hope.
but standing on the Promise, as Zacchaeus did on the Tree, on that Promise in Isaiah 55.7. or of the like nature, he will be in sighed of hope.
cc-acp vvg p-acp dt n1, c-acp np1 vdd p-acp dt n1, p-acp d vvb p-acp np1 crd. cc pp-f dt j n1, pns31 vmb vbi p-acp n1 pp-f n1.
(32) chapter (DIV2)
768
Page 253
3302
A man may have mighty sins, but not almighty; but the mercy of God is almighty mercy.
A man may have mighty Sins, but not almighty; but the mercy of God is almighty mercy.
dt n1 vmb vhi j n2, cc-acp xx j-jn; p-acp dt n1 pp-f np1 vbz j-jn n1.
(32) chapter (DIV2)
769
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3303
The mercy of God is unlimited to those that do not limit it; that is, who seek for cleansing and purging mercy, as well as pardoning.
The mercy of God is unlimited to those that do not limit it; that is, who seek for cleansing and purging mercy, as well as pardoning.
dt n1 pp-f np1 vbz j p-acp d cst vdb xx vvi pn31; cst vbz, r-crq vvb p-acp vvg cc vvg n1, c-acp av c-acp vvg.
(32) chapter (DIV2)
769
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3304
And therefore for sinners that would be penitent, as well as pardoned sinners, for such to say in their hearts, Can God forgive my sins? is as great a sin,
And Therefore for Sinners that would be penitent, as well as pardoned Sinners, for such to say in their hearts, Can God forgive my Sins? is as great a since,
cc av p-acp n2 cst vmd vbi j-jn, c-acp av c-acp vvn n2, p-acp d pc-acp vvi p-acp po32 n2, vmb np1 vvi po11 n2? vbz a-acp j dt n1,
(32) chapter (DIV2)
769
Page 253
3305
as it was to Israel to say in their straits, Can God prepare a table in the wilderness?
as it was to Israel to say in their straits, Can God prepare a table in the Wilderness?
c-acp pn31 vbds p-acp np1 pc-acp vvi p-acp po32 n2, vmb np1 vvi dt n1 p-acp dt n1?
(32) chapter (DIV2)
769
Page 253
3306
Remember and consider what the Lord saith in this case, My thoughts are not your thoughts; he can pardon abundantly.
remember and Consider what the Lord Says in this case, My thoughts Are not your thoughts; he can pardon abundantly.
vvi cc vvi r-crq dt n1 vvz p-acp d n1, po11 n2 vbr xx po22 n2; pns31 vmb vvi av-j.
(32) chapter (DIV2)
770
Page 253
3307
The very holiness of God inclines him to mercy, as man's wickedness inclines him to cruelty:
The very holiness of God inclines him to mercy, as Man's wickedness inclines him to cruelty:
dt j n1 pp-f np1 vvz pno31 p-acp n1, c-acp ng1 n1 vvz pno31 p-acp n1:
(32) chapter (DIV2)
771
Page 254
3308
The tender mercies of the wicked are cruel. The tender Mercies of the wicked Are cruel.
dt j n2 pp-f dt j vbr j.
(32) chapter (DIV2)
771
Page 254
3309
The Devil, who is the greatest of sinners, is disposed to the greatest revenge and cruelty: The devil, who is the greatest of Sinners, is disposed to the greatest revenge and cruelty:
dt n1, r-crq vbz dt js pp-f n2, vbz vvn p-acp dt js n1 cc n1:
(32) chapter (DIV2)
771
Page 254
3310
he would revenge himself on God if he could; and therefore he belies God to man, as well as he does man to God:
he would revenge himself on God if he could; and Therefore he belies God to man, as well as he does man to God:
pns31 vmd vvi px31 p-acp np1 cs pns31 vmd; cc av pns31 vvz np1 p-acp n1, c-acp av c-acp pns31 vdz n1 p-acp np1:
(32) chapter (DIV2)
771
Page 254
3311
As he charged Job with hypocrisie to God, so he charged God with cruelty to Job. Doest thou still retain thy integrity? Curse God and die.
As he charged Job with hypocrisy to God, so he charged God with cruelty to Job. Dost thou still retain thy integrity? Curse God and die.
c-acp pns31 vvd np1 p-acp n1 p-acp np1, av pns31 vvd np1 p-acp n1 p-acp np1. vd2 pns21 av vvi po21 n1? n1 np1 cc vvi.
(32) chapter (DIV2)
771
Page 254
3312
There is no such thing in the Devil, as the least pity towards any sinner.
There is no such thing in the devil, as the least pity towards any sinner.
pc-acp vbz dx d n1 p-acp dt n1, c-acp dt ds n1 p-acp d n1.
(32) chapter (DIV2)
771
Page 254
3313
But God's holiness disposes him to pity poor sinners, when their Souls are in trouble for sin.
But God's holiness disposes him to pity poor Sinners, when their Souls Are in trouble for since.
p-acp npg1 n1 vvz pno31 pc-acp vvi j n2, c-crq po32 n2 vbr p-acp n1 p-acp n1.
(32) chapter (DIV2)
771
Page 254
3314
Thus saith the high and lofty One that inhabiteth eternity, whose Name is holy; Thus Says the high and lofty One that Inhabiteth eternity, whose Name is holy;
av vvz dt j cc j pi cst vvz n1, rg-crq n1 vbz j;
(32) chapter (DIV2)
771
Page 254
3315
I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble,
I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble,
pns11 vvb p-acp dt j cc j n1, p-acp pno31 av cst vbz pp-f dt j cc j n1, pc-acp vvi dt n1 pp-f dt j,
(32) chapter (DIV2)
771
Page 254
3316
and to revive the heart of the contrite one. and to revive the heart of the contrite one.
cc pc-acp vvi dt n1 pp-f dt j pi.
(32) chapter (DIV2)
771
Page 254
3317
The holy God can be righteous in pardoning sinners, as well as in damning them for sin;
The holy God can be righteous in pardoning Sinners, as well as in damning them for since;
dt j np1 vmb vbi j p-acp vvg n2, c-acp av c-acp p-acp vvg pno32 p-acp n1;
(32) chapter (DIV2)
772
Page 254
3318
If we confess our sins, he is just and faithful to forgive us our sins — Oh therefore,If we confess our Sins, he is just and faithful to forgive us our Sins — O Therefore,
cs pns12 vvb po12 n2, pns31 vbz j cc j pc-acp vvi pno12 po12 n2 — uh av,
(32) chapter (DIV2)
772
Page 254
3319
if there be any one that the Spirit of God hath convinced of their dangerous and damnable state in sin,
if there be any one that the Spirit of God hath convinced of their dangerous and damnable state in since,
cs pc-acp vbb d crd cst dt n1 pp-f np1 vhz vvn pp-f po32 j cc j n1 p-acp n1,
(32) chapter (DIV2)
772
Page 254
3320
and set their Consciences on the rack by the spirit of bondage, and withal beatten them from all false refuge, let such come to God, and try him.
and Set their Consciences on the rack by the Spirit of bondage, and withal beatten them from all false refuge, let such come to God, and try him.
cc vvi po32 n2 p-acp dt n1 p-acp dt n1 pp-f n1, cc av vvb pno32 p-acp d j n1, vvb d vvn p-acp np1, cc vvi pno31.
(32) chapter (DIV2)
772
Page 254
3321
Obj. But is it likely that God will harbour such a wretched sinner as I, who make him my last refuge,Object But is it likely that God will harbour such a wretched sinner as I, who make him my last refuge,
np1 cc-acp vbz pn31 j cst np1 vmb vvi d dt j n1 c-acp pns11, q-crq vvi pno31 po11 ord n1,
(32) chapter (DIV2)
773
Page 254
3322
when all others have failed me, and now I come to him on meer necessity?
when all Others have failed me, and now I come to him on mere necessity?
c-crq d n2-jn vhb vvn pno11, cc av pns11 vvb p-acp pno31 p-acp j n1?
(32) chapter (DIV2)
773
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3323
Answ. Yes, meer necessity may turn a sinner's eye to God at first. At first God compells men to come into the feast. Answer Yes, mere necessity may turn a sinner's eye to God At First. At First God compels men to come into the feast.
np1 uh, j n1 vmb vvi dt ng1 n1 p-acp np1 p-acp ord. p-acp ord np1 vvz n2 pc-acp vvi p-acp dt n1.
(32) chapter (DIV2)
774
Page 254
3324
Sinners are constrain'd upon necessity to betake themselves to God for sanctuary.
Sinners Are constrained upon necessity to betake themselves to God for sanctuary.
n2 vbr vvn p-acp n1 pc-acp vvi px32 p-acp np1 p-acp n1.
(32) chapter (DIV2)
774
Page 255
3325
God allows men to come to him out of self-love at first, though after love to God must keep them with him.
God allows men to come to him out of Self-love At First, though After love to God must keep them with him.
np1 vvz n2 pc-acp vvi p-acp pno31 av pp-f n1 p-acp ord, cs p-acp n1 p-acp np1 vmb vvi pno32 p-acp pno31.
(32) chapter (DIV2)
774
Page 255
3326
It's well that mens sense of their own misery will force them to seek after mercy in God.
It's well that men's sense of their own misery will force them to seek After mercy in God.
pn31|vbz av cst ng2 n1 pp-f po32 d n1 vmb vvi pno32 pc-acp vvi p-acp n1 p-acp np1.
(32) chapter (DIV2)
774
Page 255
3327
The Father will suffer those things in a child, which he will not do after. The Samaritans believed Jesus at first for the womans words;
The Father will suffer those things in a child, which he will not do After. The Samaritans believed jesus At First for the woman's words;
dt n1 vmb vvi d n2 p-acp dt n1, r-crq pns31 vmb xx vdi p-acp. dt njp2 vvd np1 p-acp ord p-acp dt ng1 n2;
(32) chapter (DIV2)
774
Page 255
3328
but after because of his own word.
but After Because of his own word.
cc-acp c-acp c-acp pp-f po31 d n1.
(32) chapter (DIV2)
774
Page 255
3329
That woman which had a bloody Issue was driven to Christ for healing on necessity, for she had spent all on the Physician, and to no purpose;
That woman which had a bloody Issue was driven to christ for healing on necessity, for she had spent all on the physician, and to no purpose;
cst n1 r-crq vhd dt j n1 vbds vvn p-acp np1 p-acp vvg p-acp n1, c-acp pns31 vhd vvn d p-acp dt n1, cc p-acp dx n1;
(32) chapter (DIV2)
775
Page 255
3330
and when all would do nothing, she applied her self to Jesus Christ for cure, and he heals her;
and when all would do nothing, she applied her self to jesus christ for cure, and he heals her;
cc c-crq d vmd vdi pix, pns31 vvd po31 n1 p-acp np1 np1 p-acp n1, cc pns31 vvz pno31;
(32) chapter (DIV2)
775
Page 255
3331
and it redounded to his honour, that he could do, and had done that which no other means could do.
and it redounded to his honour, that he could do, and had done that which no other means could do.
cc pn31 vvd p-acp po31 n1, cst pns31 vmd vdi, cc vhd vdn d r-crq dx j-jn n2 vmd vdi.
(32) chapter (DIV2)
775
Page 255
3332
And therefore it is good for poor sinners in their Soul-straits to look at the power and freeness of God's grace, which can and will help them,
And Therefore it is good for poor Sinners in their Soul straits to look At the power and freeness of God's grace, which can and will help them,
cc av pn31 vbz j p-acp j n2 p-acp po32 n2 pc-acp vvi p-acp dt n1 cc n1 pp-f npg1 n1, r-crq vmb cc vmb vvi pno32,
(32) chapter (DIV2)
776
Page 255
3333
when other refuges have fail'd them, that they may magnifie God's grace above all. God's time of giving grace, is when he may have the honour of it:
when other refuges have failed them, that they may magnify God's grace above all. God's time of giving grace, is when he may have the honour of it:
c-crq j-jn n2 vhb vvn pno32, cst pns32 vmb vvi npg1 n1 p-acp d. npg1 n1 pp-f vvg n1, vbz c-crq pns31 vmb vhi dt n1 pp-f pn31:
(32) chapter (DIV2)
776
Page 255
3334
Therefore he gives grace to the humble, because he knows the humble will give him the glory of his grace. Therefore he gives grace to the humble, Because he knows the humble will give him the glory of his grace.
av pns31 vvz n1 p-acp dt j, c-acp pns31 vvz dt j vmb vvi pno31 dt n1 pp-f po31 n1.
(32) chapter (DIV2)
777
Page 255
3335
But then, though a sinner may go to God of pure necessity, and self-love at first;
But then, though a sinner may go to God of pure necessity, and Self-love At First;
p-acp av, cs dt n1 vmb vvi p-acp np1 pp-f j n1, cc n1 p-acp ord;
(32) chapter (DIV2)
778
Page 255
3336
yet when he is come to God, he must and will abide with God in love to God himself;
yet when he is come to God, he must and will abide with God in love to God himself;
av c-crq pns31 vbz vvn p-acp np1, pns31 vmb cc vmb vvi p-acp np1 p-acp n1 p-acp np1 px31;
(32) chapter (DIV2)
778
Page 255
3337
he will now say, It is good for me to draw near to God.
he will now say, It is good for me to draw near to God.
pns31 vmb av vvi, pn31 vbz j p-acp pno11 pc-acp vvi av-j p-acp np1.
(32) chapter (DIV2)
778
Page 255
3338
And now let the presuming sinner live in sin, and the convinced troubled sinner despair of mercy from God, at their own eternal peril.
And now let the presuming sinner live in since, and the convinced troubled sinner despair of mercy from God, At their own Eternal peril.
cc av vvb dt vvg n1 vvi p-acp n1, cc dt j-vvn j-vvn n1 n1 pp-f n1 p-acp np1, p-acp po32 d j n1.
(32) chapter (DIV2)
779
Page 255
3339
For the first, God will assuredly curse that sinner, who blesseth himself in his sins. And for the convinced and conscience-pricked sinner, who hath mercy offered him by the Gospel,
For the First, God will assuredly curse that sinner, who Blesses himself in his Sins. And for the convinced and conscience-pricked sinner, who hath mercy offered him by the Gospel,
p-acp dt ord, np1 vmb av-vvn vvi cst n1, r-crq vvz px31 p-acp po31 n2. cc p-acp dt j-vvn cc j n1, r-crq vhz n1 vvn pno31 p-acp dt n1,
(32) chapter (DIV2)
779
Page 255
3340
and yet despairs of mercy from God by Christ, it argues a defect in that sinners humiliation for sin:
and yet despairs of mercy from God by christ, it argues a defect in that Sinners humiliation for since:
cc av n2 pp-f n1 p-acp np1 p-acp np1, pn31 vvz dt n1 p-acp d ng1 n1 p-acp n1:
(32) chapter (DIV2)
780
Page 256
3341
For it is not so much the greatness of sin, as the greatness of the sinners spirit, that is the cause of his despair.
For it is not so much the greatness of since, as the greatness of the Sinners Spirit, that is the cause of his despair.
c-acp pn31 vbz xx av av-d dt n1 pp-f n1, c-acp dt n1 pp-f dt ng1 n1, cst vbz dt n1 pp-f po31 n1.
(32) chapter (DIV2)
780
Page 256
3342
To those Jews who said, There is no hope, we shall pine away in our sins, God hath said, Your words have been stout against me. Wherein say they:
To those jews who said, There is no hope, we shall pine away in our Sins, God hath said, Your words have been stout against me. Wherein say they:
p-acp d np2 r-crq vvd, pc-acp vbz dx n1, pns12 vmb vvi av p-acp po12 n2, np1 vhz vvn, po22 n2 vhb vbn j p-acp pno11. q-crq vvb pns32:
(32) chapter (DIV2)
780
Page 256
3343
Ye have said, It is in vain to serve God, and so to seek him. You have said, It is in vain to serve God, and so to seek him.
pn22 vhb vvn, pn31 vbz p-acp j pc-acp vvi np1, cc av pc-acp vvi pno31.
(32) chapter (DIV2)
780
Page 256
3344
I may not doubt to say, that there was never any sinner outed of his sins and himself, who missed of mercy,
I may not doubt to say, that there was never any sinner outed of his Sins and himself, who missed of mercy,
pns11 vmb xx vvi pc-acp vvi, cst a-acp vbds av-x d n1 vvd pp-f po31 n2 cc px31, r-crq vvd pp-f n1,
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if he sought it of God. Thus much for the sixteenth verse, with which endeth the first part of the Parable. FINIS.
if he sought it of God. Thus much for the sixteenth verse, with which Endeth the First part of the Parable. FINIS.
cs pns31 vvd pn31 pp-f np1. av av-d c-acp dt ord n1, p-acp r-crq vvz dt ord n1 pp-f dt n1. fw-la.
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