The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ...
THis Chapter out of which my Text is taken, is like a little Map, containing in it a description of the little world Man, and that in a double capacity;
THis Chapter out of which my Text is taken, is like a little Map, containing in it a description of the little world Man, and that in a double capacity;
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considering man either in the state of Grace, or in the state of Nature; If you consider Man in the first capacity, in the state of Grace, this chapter layes down a five fold description of bringing Man into the state of Grace.
considering man either in the state of Grace, or in the state of Nature; If you Consider Man in the First capacity, in the state of Grace, this chapter lays down a five fold description of bringing Man into the state of Grace.
2. Here is laid down the impulsive cause, and that is the riches of Gods mercy in the same verse, But God who is rich in mercy for the great love wherewith he loved us, &c. 3. Here is laid down the meritorious cause of it, which is Christ in his sufferings, in the 7. verse, that in the ages to come, he might shew the exceeding riches of his grace in his kindnesse towards us, through Jesus Christ.
2. Here is laid down the impulsive cause, and that is the riches of God's mercy in the same verse, But God who is rich in mercy for the great love wherewith he loved us, etc. 3. Here is laid down the meritorious cause of it, which is christ in his sufferings, in the 7. verse, that in the ages to come, he might show the exceeding riches of his grace in his kindness towards us, through jesus christ.
1. Men in their naturall condition, are described to bee dead in trespasses and sinnes. 2. They walk according to the course of this world, as Pagans and Heathens do.
1. Men in their natural condition, Are described to be dead in Trespasses and Sins. 2. They walk according to the course of this world, as Pagans and heathens do.
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Thus far you have the positive description of Man in the state of Nature. 2. Now in the second place, the Apostle describes him privatively what he wants;
Thus Far you have the positive description of Man in the state of Nature. 2. Now in the second place, the Apostle describes him privatively what he Wants;
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and that in the words of my Text, in five particulars, wherein hee plainly shews that he is the poorest man in the world that wants Jesus Christ, and the most miserable:
and that in the words of my Text, in five particulars, wherein he plainly shows that he is the Poorest man in the world that Wants jesus christ, and the most miserable:
And now what a dismall Text have I here to handle, and what a doleful tragedy am I now to act? but yet out of every one of these, there is a great deal of comfort which may flow forth;
And now what a dismal Text have I Here to handle, and what a doleful tragedy am I now to act? but yet out of every one of these, there is a great deal of Comfort which may flow forth;
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the verse before runs thus, Wherefore remember, that you being in times past Gentiles in the flesh, &c. wherefore remember, these words must be prefixt;
the verse before runs thus, Wherefore Remember, that you being in times passed Gentiles in the Flesh, etc. Wherefore Remember, these words must be prefixed;
Wherefore remember, that at that time you were without Christ, and aliens to the Commonwealth of Israel, &c. I shall here by the way only draw out this one doctrine from the coherence of the words, Wherefore remember that at that time;
Wherefore Remember, that At that time you were without christ, and aliens to the Commonwealth of Israel, etc. I shall Here by the Way only draw out this one Doctrine from the coherence of the words, Wherefore Remember that At that time;
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That it is the will of God that men in a converted estate should often call to minde the sinfulnesse and misery they were guilty of before their conversion.
That it is the will of God that men in a converted estate should often call to mind the sinfulness and misery they were guilty of before their conversion.
and yet it is a point of admirable use, especially in these times, wherein people think that when once they are brought into a state of Grace, they must live in divine raptures,
and yet it is a point of admirable use, especially in these times, wherein people think that when once they Are brought into a state of Grace, they must live in divine raptures,
and revelations, and spirituall joyes, above duties and ordinances, and never look back into their former sinfulnesse and wickednesse they were guilty of before their conversion:
and revelations, and spiritual Joys, above duties and ordinances, and never look back into their former sinfulness and wickedness they were guilty of before their conversion:
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and you were Aliens to the Common-wealth of Israel, &c. therefore you must take heed of this, to think that when you are converted, you must be only rapt up into the third heavens,
and you were Aliens to the Commonwealth of Israel, etc. Therefore you must take heed of this, to think that when you Are converted, you must be only rapt up into the third heavens,
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and strangers to the Covenants of promise, &c. So that you see it is the will of God, that men in a converted estate should often cal to minde the sins and miserie they were in before conversion.
and Strangers to the Covenants of promise, etc. So that you see it is the will of God, that men in a converted estate should often call to mind the Sins and misery they were in before conversion.
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when I tell you, that after your cōversion, you should call to minde your sin and misery before conversion, you must not do it 1. with complacency of spirit;
when I tell you, that After your conversion, you should call to mind your since and misery before conversion, you must not do it 1. with complacency of Spirit;
which is a most ungodly practise, and that which the Scripture condemns men for, as in the 23. of Ezek. 23. 19, 21. Yet she multiplyed her whoredomes, in calling to remembrance the dayes of her youth, wherein she had played the harlot in the land of Egypt;
which is a most ungodly practice, and that which the Scripture condemns men for, as in the 23. of Ezekiel 23. 19, 21. Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt;
There are many converted ones, that do cal their sins to remembrance, but it makes them discouraged and unwilling to come to Christ, it makes them think that they have no interest in the covenant of grace;
There Are many converted ones, that do call their Sins to remembrance, but it makes them discouraged and unwilling to come to christ, it makes them think that they have no Interest in the Covenant of grace;
I come now to give you the Reasons of the point, why it is the will of God, that people in a converted estate, should often cal to minde the sin and misery they were in before conversion,
I come now to give you the Reasons of the point, why it is the will of God, that people in a converted estate, should often call to mind the since and misery they were in before conversion,
and 1. God will have it so, because by so doing, you will be provoked the more highly to magnifie and admire the greatnesse and riches of Gods grace to you;
and 1. God will have it so, Because by so doing, you will be provoked the more highly to magnify and admire the greatness and riches of God's grace to you;
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thou wilt never solemnly and throughly magnifie Gods mercy, till thou art plunged into a deep sensiblenesse of thine own misery, till the Lord hath brought thee to see in what a miserable and deplorable condition thou wert in before conversion, thou wilt then admire and magnifie the riches of Gods free grace, in bringing thee out of that condition, into the estate of grace, as in 1 Tim. 1. 13. the Apostle Paul when he would magnifie the free grace of God to him, saith he, I was a blasphemer, and a persecutor, and injurious;
thou wilt never solemnly and thoroughly magnify God's mercy, till thou art plunged into a deep sensibleness of thine own misery, till the Lord hath brought thee to see in what a miserable and deplorable condition thou Wertenberg in before conversion, thou wilt then admire and magnify the riches of God's free grace, in bringing thee out of that condition, into the estate of grace, as in 1 Tim. 1. 13. the Apostle Paul when he would magnify the free grace of God to him, Says he, I was a blasphemer, and a persecutor, and injurious;
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and yet through the abundance of Gods free grace and mercy, I have obtained mercy: the consideration of his former sinfulnesse did elevate and scrue up his heart, to make him admire the free grace of God to his soul;
and yet through the abundance of God's free grace and mercy, I have obtained mercy: the consideration of his former sinfulness did elevate and scrue up his heart, to make him admire the free grace of God to his soul;
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2. Another reason why God wil have it so is, because this will be as a spur to quicken and engage men to be more eminent in grace, after their conversion:
2. another reason why God will have it so is, Because this will be as a spur to quicken and engage men to be more eminent in grace, After their conversion:
when a man doth frequently and seriously consider how bad and sinful he was before conversion, it cannot but provoke him now to be more humble and holy, after his conversion.
when a man does frequently and seriously Consider how bad and sinful he was before conversion, it cannot but provoke him now to be more humble and holy, After his conversion.
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he was exceeding mad against them before conversion, but afterward hee was so exceeding zealous for the people of God, that every one thought hee had been mad:
he was exceeding mad against them before conversion, but afterwards he was so exceeding zealous for the people of God, that every one Thought he had been mad:
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for we our selves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hatefull, and hating one another;
for we our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful, and hating one Another;
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pride is apt to grow in the best mans heart, and therefore God would have us sometime look back upon what we were in our unconverted estate, that so that might abate the pride of our spirits:
pride is apt to grow in the best men heart, and Therefore God would have us sometime look back upon what we were in our unconverted estate, that so that might abate the pride of our spirits:
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and as for thy Nativity, in the day that thou wast born, thy Navill was not cut, neither wert thou washed in water to supple thee, no eye pitied thee to do any of these unto thee,
and as for thy Nativity, in the day that thou wast born, thy Navel was not Cut, neither Wertenberg thou washed in water to supple thee, no eye pitied thee to do any of these unto thee,
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5. And lastly, God wil have us cal to minde our former sinfulnesse, because this wil make us more watchful and circumspect, that we do not run again into those sins that we were guilty of before conversion;
5. And lastly, God will have us call to mind our former sinfulness, Because this will make us more watchful and circumspect, that we do not run again into those Sins that we were guilty of before conversion;
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this the Apostle makes use of, in Ephes. 5. 8. You were sometimes darknesse (saith he) but now are you light in the Lord, walk therefore as children of the light;
this the Apostle makes use of, in Ephesians 5. 8. You were sometime darkness (Says he) but now Are you Light in the Lord, walk Therefore as children of the Light;
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which shal be of reprehension to those, that (notwithstanding it is the will of God, that men after conversion should cal to minde the sin they were guilty of before conversion) do yet crosse this doctrine either in their judgement, or practice.
which shall be of reprehension to those, that (notwithstanding it is the will of God, that men After conversion should call to mind the since they were guilty of before conversion) do yet cross this Doctrine either in their judgement, or practice.
1. This reproves those that do contradict this Doctrine in their judgement, and think that when once they are converted, they must never look back upon their former wretchednesse,
1. This reproves those that do contradict this Doctrine in their judgement, and think that when once they Are converted, they must never look back upon their former wretchedness,
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for, 1. If Pauls precept be warrantable, then this opinion is unwarrantable, for he tels us that we must remember what we were in our unconverted estate, that we were at that time without Christ,
for, 1. If Paul's precept be warrantable, then this opinion is unwarrantable, for he tells us that we must Remember what we were in our unconverted estate, that we were At that time without christ,
and without hope, and without God in the World. 2. Paul tels the Ephesians, that were an elected people, who were elected before the beginning of the world, that they must remember that they were dead in trespasses and sinnes heretofore, though now they were quickened:
and without hope, and without God in the World. 2. Paul tells the Ephesians, that were an elected people, who were elected before the beginning of the world, that they must Remember that they were dead in Trespasses and Sins heretofore, though now they were quickened:
2. This reproves those that though they do not deny this Doctrine in judgement, yet do not make it their practise, to call to minde their former sins that they were guilty of before conversion:
2. This reproves those that though they do not deny this Doctrine in judgement, yet do not make it their practice, to call to mind their former Sins that they were guilty of before conversion:
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I dare warrant, that many of you can remember what you have done, and what debts have been owing you twenty years agoe, but yet cannot cal to minde what sins you have committed 20. yeares agoe, it may be some of you have been cheaters and swearers, adulterers and prophaners,
I Dare warrant, that many of you can Remember what you have done, and what debts have been owing you twenty Years ago, but yet cannot call to mind what Sins you have committed 20. Years ago, it may be Some of you have been cheaters and swearers, Adulterers and profaners,
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My Beloved, if I should tell you now that when you come home, you should have never a bit of bread to put in your mouths, that all your subsistence and livelihood should be taken away, that you should be heirs of never a foot of Land,
My beloved, if I should tell you now that when you come home, you should have never a bit of bred to put in your mouths, that all your subsistence and livelihood should be taken away, that you should be Heirs of never a foot of Land,
but I tel you my Brethren, that to be without Jesus Christ is a far worse case, it is the saddest and miserablest thing in the world to be without Jesus Christ: when I tell you, that you are without Christ, I tell you the saddest News in the World;
but I tell you my Brothers, that to be without jesus christ is a Far Worse case, it is the Saddest and miserablest thing in the world to be without jesus christ: when I tell you, that you Are without christ, I tell you the Saddest News in the World;
but before I can bring home this Doctrine to you, there is one Objection and one Question, that I must spend a little time in answering, the Objection is this:
but before I can bring home this Doctrine to you, there is one Objection and one Question, that I must spend a little time in answering, the Objection is this:
Object. How can it be said of these Ephesians here that were elected, that before their conversion they were without Jesus Christ, for they were chosen of God in Christ before the world was made, and therefore how can the Apostle say that when they were born they were without Jesus Christ, seeing they were chosen in Christ before the beginning of the world?
Object. How can it be said of these Ephesians Here that were elected, that before their conversion they were without jesus christ, for they were chosen of God in christ before the world was made, and Therefore how can the Apostle say that when they were born they were without jesus christ, seeing they were chosen in christ before the beginning of the world?
I answer, That the same man in a different sense may be said both to be in Christ and out of Christ; it is true the Apostle sayes in the first, that they were chosen in Christ before the world was.
I answer, That the same man in a different sense may be said both to be in christ and out of christ; it is true the Apostle Says in the First, that they were chosen in christ before the world was.
1 If you respect the eternall decree and determination of God, so they were in Christ, for God did purpose to make Jesus Christ a Mediatour between God and man, by whose bloud they should be saved.
1 If you respect the Eternal Decree and determination of God, so they were in christ, for God did purpose to make jesus christ a Mediator between God and man, by whose blood they should be saved.
2 Though they were in Christ in regard of Gods decree, yet they were without Christ in regard of the application of the bloud of Christ to their souls:
2 Though they were in christ in regard of God's Decree, yet they were without christ in regard of the application of the blood of christ to their Souls:
1 A man may have a common knowledge of Christ, and yet be without a spirituall knowledge of Christ, he may have a naturall knowledge by the works of God, by hearing, reading,
1 A man may have a Common knowledge of christ, and yet be without a spiritual knowledge of christ, he may have a natural knowledge by the works of God, by hearing, reading,
the Lord plants wisdome in the secret parts of his children, but in the outward parts, in the head and in the brain of wicked men, God makes his Children to know Christ in the inward parts.
the Lord plants Wisdom in the secret parts of his children, but in the outward parts, in the head and in the brain of wicked men, God makes his Children to know christ in the inward parts.
4 An unregenerate man he is without an appropriating knowledge of Christ, he doth not know Christ to be his Christ, there are none that do know Christ to be theirs but those that do belong to Christ,
4 an unregenerate man he is without an appropriating knowledge of christ, he does not know christ to be his christ, there Are none that do know christ to be theirs but those that do belong to christ,
Now put all these together, wherein an unregenerate man is without the knowledge of Christ, he is without a spiritual, and experimentall knowledg, without an affective, and apprehensive knowledg,
Now put all these together, wherein an unregenerate man is without the knowledge of christ, he is without a spiritual, and experimental knowledge, without an affective, and apprehensive knowledge,
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but also to be without an actuall interest in Christ, that at that time you were without Christ, that is, during the time of your unconverted estate, you were without any reall actuall interest in Christ; from whence observe,
but also to be without an actual Interest in christ, that At that time you were without christ, that is, during the time of your unconverted estate, you were without any real actual Interest in christ; from whence observe,
and here I shall discover to you eight particular properties of a man without Christ. 1 Every man without Jesus Christ he is a base man. 2 He is a bondman: 3 He is a beggerly man: 4 He is a blinde man:
and Here I shall discover to you eight particular properties of a man without christ. 1 Every man without jesus christ he is a base man. 2 He is a bondman: 3 He is a beggarly man: 4 He is a blind man:
yet if thou hast not the Royall bloud of Jesus Christ running in thy veins, thou art a base man. In Dan. 11. 21. and in Psal. 15. 4. in both those places you read of vile persons;
yet if thou hast not the Royal blood of jesus christ running in thy Veins, thou art a base man. In Dan. 11. 21. and in Psalm 15. 4. in both those places you read of vile Persons;
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as in Esa. 43. 4. sayes God, Since thou wer't precious in mine eyes, thou becamest honourable, and in 1 Pet. 2. 7. Unto you which believe Christ is precious, it is Jesus Christ, that puts a Diamond of honour and glory upon men, they are all base men that are out of Jesus Christ, and that in these three respects: 1 They come from a base originall; 2 They commit base actions;
as in Isaiah 43. 4. Says God, Since thou Were't precious in mine eyes, thou becamest honourable, and in 1 Pet. 2. 7. Unto you which believe christ is precious, it is jesus christ, that puts a Diamond of honour and glory upon men, they Are all base men that Are out of jesus christ, and that in these three respects: 1 They come from a base original; 2 They commit base actions;
For the 1. every man that is out of Christ he comes from a base originall, he hath not his origination from the Spirit, but from the Flesh, he proceeds not from God who is the Father of Lights, but from the Devill who is the Prince of Darknesse.
For the 1. every man that is out of christ he comes from a base original, he hath not his origination from the Spirit, but from the Flesh, he proceeds not from God who is the Father of Lights, but from the devil who is the Prince of Darkness.
A man in his unconverted estate, he is the slave and drudge of the Devill, a worker of wickednesse, still fulfilling the desires of the flesh and of the minde, being given over to vile affections.
A man in his unconverted estate, he is the slave and drudge of the devil, a worker of wickedness, still fulfilling the Desires of the Flesh and of the mind, being given over to vile affections.
2 A man without Christ is not only a base man, but a bondman; this Christ tels us of in John 8. 36. If the Son make you free, then are you free indeed, intimating, that if you have an interest in Christ to free you from the slavery of sin and Satan, you are slaves indeed:
2 A man without christ is not only a base man, but a bondman; this christ tells us of in John 8. 36. If the Son make you free, then Are you free indeed, intimating, that if you have an Interest in christ to free you from the slavery of since and Satan, you Are slaves indeed:
in Joh. 8. 34. sayes Christ there, Verily I say unto you, whosoever committeth sin, is the servant of sin, and in 2 Pet. 2. 19. While they promise them liberty,
in John 8. 34. Says christ there, Verily I say unto you, whosoever Committeth since, is the servant of since, and in 2 Pet. 2. 19. While they promise them liberty,
2 He is not only in bondage and slavery to sin, but to the devill too, as in 2 Tim. 2. the two last verses, sayes the Apostle, in meeknesse instructing those that oppose themselves,
2 He is not only in bondage and slavery to since, but to the Devil too, as in 2 Tim. 2. the two last Verses, Says the Apostle, in meekness instructing those that oppose themselves,
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if God peradventure will give them repentance, to the acknowledging of the truth, that they may recover themselves out of the snare of the Devill, who are taken captive by him at his will.
if God Peradventure will give them Repentance, to the acknowledging of the truth, that they may recover themselves out of the snare of the devil, who Are taken captive by him At his will.
3 Thou art not only a base and a bond man, but a beggerly man too without Jesus Christ; for all the treasures of grace and mercy are hid and locked up in Christ as in a common Magazine or Storehouse:
3 Thou art not only a base and a bound man, but a beggarly man too without jesus christ; for all the treasures of grace and mercy Are hid and locked up in christ as in a Common Magazine or Storehouse:
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because you do not feed upon that bread of life, nor drink of that water of life, the Lord Christ, whose flesh is meat indeed, and whose bloud is drink indeed, without which your soules will starve for hunger.
Because you do not feed upon that bred of life, nor drink of that water of life, the Lord christ, whose Flesh is meat indeed, and whose blood is drink indeed, without which your Souls will starve for hunger.
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Rev. 3. 17. Thou knewest not that thou wer't poor and miserable, and blinde and naked, that man that is not cloathed with the long Robes of Cerists righteousnesse, he is a naked man and exposed to the wrath and vengeance of Almighty God, those men have only a cloak to cover their sinfull nakednesse and shame, that are cloathed with the robes of Christs righteousnesse.
Rev. 3. 17. Thou Knewest not that thou Were't poor and miserable, and blind and naked, that man that is not clothed with the long Robes of Christians righteousness, he is a naked man and exposed to the wrath and vengeance of Almighty God, those men have only a cloak to cover their sinful nakedness and shame, that Are clothed with the robes of Christ righteousness.
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It is said of Jacob, that he obtained the blessing from his Father by being clad in the garments of his eldest brother, and so are we only blessed by God our Father,
It is said of Jacob, that he obtained the blessing from his Father by being clad in the garments of his eldest brother, and so Are we only blessed by God our Father,
why so, though your purses be full of Gold, yet if your hearts be not full of Grace, you are very beggerly men, Luk 16. 11. Grace is only the true riches;
why so, though your purses be full of Gold, yet if your hearts be not full of Grace, you Are very beggarly men, Luk 16. 11. Grace is only the true riches;
nor whither to go, thou canst not say with the godly man that when death takes thee hence thou shalt be received into everlasting habitations, you cannot say 〈 ◊ 〉 Christ is gone before to prepare a place for thee in heaven:
nor whither to go, thou Canst not say with the godly man that when death Takes thee hence thou shalt be received into everlasting habitations, you cannot say 〈 ◊ 〉 christ is gone before to prepare a place for thee in heaven:
and naked and hence it is, that wicked men during their unregeneracy are called darknesse, in Ephes. 5. 8. You were sometime darknesse, but now are you like in the Lord, walk as children of the light:
and naked and hence it is, that wicked men during their unregeneracy Are called darkness, in Ephesians 5. 8. You were sometime darkness, but now Are you like in the Lord, walk as children of the Light:
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5 Every man without Christ, is a deformed man, as you may read in Ezek. 16. 3, 4, 5, 6, 8, 11, and 14. verses, Thus saith the Lord God, thy Nativity is in the land of Canaan, thy Father was an Amorite, &c. and in the 6. vers.
5 Every man without christ, is a deformed man, as you may read in Ezekiel 16. 3, 4, 5, 6, 8, 11, and 14. Verses, Thus Says the Lord God, thy Nativity is in the land of Canaan, thy Father was an Amorite, etc. and in the 6. vers.
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for it was perfect through my comlinesse that I had put upon thee, saith the Lord, Intimating that before Christ looks upon a soul, he lies weltring in his own bloud,
for it was perfect through my comeliness that I had put upon thee, Says the Lord, Intimating that before christ looks upon a soul, he lies weltering in his own blood,
but then the Lord shewed Moses a tree, which when he had cast into the waters, the waters were made sweet; why Jesus Christ he is this tree, that sweetens the bitternesse of any outward affliction,
but then the Lord showed Moses a tree, which when he had cast into the waters, the waters were made sweet; why jesus christ he is this tree, that sweetens the bitterness of any outward affliction,
there is nothing in the world that sweetens the comforts, and gives us joy, in the possession of the things of this world, more then the having an interest in Jesus Christ: it is not (Beloved) the having of much of the creature in your house;
there is nothing in the world that sweetens the comforts, and gives us joy, in the possession of the things of this world, more then the having an Interest in jesus christ: it is not (beloved) the having of much of the creature in your house;
all the bread you eat will be but bread of sorrow, if you do not feed upon the body of Jesus Christ, and all your drink will be but wine of astonishment, if you do not drink of the bloud of Jesus Christ; without an interest in Christ, al your comforts are but crosses,
all the bred you eat will be but bred of sorrow, if you do not feed upon the body of jesus christ, and all your drink will be but wine of astonishment, if you do not drink of the blood of jesus christ; without an Interest in christ, all your comforts Are but Crosses,
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and al your mercies are but miseries, as in Job 20. 22. In the fulnesse of his sufficiency he shall be in straits, though you have abundance of the things of this life,
and all your Mercies Are but misery's, as in Job 20. 22. In the fullness of his sufficiency he shall be in straits, though you have abundance of the things of this life,
and he that hath not the Son he hath not life, hence we read in Eph. 2. 1. that unregenerate men are dead in trespasses and sins, and the reason is,
and he that hath not the Son he hath not life, hence we read in Ephesians 2. 1. that unregenerate men Are dead in Trespasses and Sins, and the reason is,
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So Joh. 3. 18. He that beleeveth not, he is condemned already, he is as surely damn'd as if he were in hell already, he that is without Jesus Christ, must needs goe without Heaven,
So John 3. 18. He that Believeth not, he is condemned already, he is as surely damned as if he were in hell already, he that is without jesus christ, must needs go without Heaven,
that what has been now declared concerning the wretchednesse of a Christlesse man, might provoke every soul of you to a holy eagernesse and earnestnesse of spirit, above all your gettings to labour to get Jesus Christ.
that what has been now declared Concerning the wretchedness of a Christless man, might provoke every soul of you to a holy eagerness and earnestness of Spirit, above all your gettings to labour to get jesus christ.
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but are led by the corrupt dictates of your own hearts, and follow the desires of the flesh and of the minde? you that are thus, can lay no claim to Jesus Christ,
but Are led by the corrupt dictates of your own hearts, and follow the Desires of the Flesh and of the mind? you that Are thus, can lay no claim to jesus christ,
as in Gal. 5. 24. the Apostle tels us there, that they that are Christs, have crucified the flesh with the affections and lusts, thereby intimating, that they that have not crucified the flesh with the affections and lusts thereof, have no interest in the Lord Jesus Christ:
as in Gal. 5. 24. the Apostle tells us there, that they that Are Christ, have Crucified the Flesh with the affections and Lustiest, thereby intimating, that they that have not Crucified the Flesh with the affections and Lustiest thereof, have no Interest in the Lord jesus christ:
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and therefore you that never had any power to mortifie your sins, that never had any bridle of restraint to any of your lusts, lay no claim to Jesus Christ, for they that are his have crucified the flesh with the lusts thereof.
and Therefore you that never had any power to mortify your Sins, that never had any bridle of restraint to any of your Lustiest, lay no claim to jesus christ, for they that Are his have Crucified the Flesh with the Lustiest thereof.
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I might here make use of a story (that I have often told you of) in the History of Scotland, there is mention made of an Island, situate in the midst of the Sea, between Scotland, and Ireland, and there was a great controversie between the two Nations, to which of the Kingdomes this Island did belong,
I might Here make use of a story (that I have often told you of) in the History of Scotland, there is mention made of an Island, situate in the midst of the Sea, between Scotland, and Ireland, and there was a great controversy between the two nations, to which of the Kingdoms this Island did belong,
and every one that hath him not, loves him not: 1 Cor. 16. 2. If any man loves not the Lord Christ, let him be accursed, he that does not love Christ, hath no interest in Christ,
and every one that hath him not, loves him not: 1 Cor. 16. 2. If any man loves not the Lord christ, let him be accursed, he that does not love christ, hath no Interest in christ,
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Object. But some will be ready to say, If this be so, that the not loving of Christ, be an argument of the not having of Christ, wby then I think I am well enough,
Object. But Some will be ready to say, If this be so, that the not loving of christ, be an argument of the not having of christ, wby then I think I am well enough,
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Joh. 14. 24. He that loveth me not keepeth not my sayings; does not thy conscience tell thee O man, that thou dost not care for any command of Jesus Christ? let him command what he will, you will do what you list;
John 14. 24. He that loves me not Keepeth not my sayings; does not thy conscience tell thee Oh man, that thou dost not care for any command of jesus christ? let him command what he will, you will do what you list;
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4. That man that is without any saving knowledge of Christ, is without any actuall interest in Christ, there is no man that hath Christ but knows Christ; (Mistake me not) I do not say that every man that hath Christ knows he hath him,
4. That man that is without any Saving knowledge of christ, is without any actual Interest in christ, there is no man that hath christ but knows christ; (Mistake me not) I do not say that every man that hath christ knows he hath him,
and yet you have not known Christ, he himself will convince you at the last day, of laying a false claim to him, read Joh. 1. 12. compared with the 24. and 26. verses.
and yet you have not known christ, he himself will convince you At the last day, of laying a false claim to him, read John 1. 12. compared with the 24. and 26. Verses.
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Now when I tell you that a man without the knowledge of Christ, is without any interest in Christ, I do not say, that those are without Christ, that have not so great a measure of knowledge as other men have;
Now when I tell you that a man without the knowledge of christ, is without any Interest in christ, I do not say, that those Are without christ, that have not so great a measure of knowledge as other men have;
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and yet will not learn, but art like those spoken of in Psal. 82. 5. They know not, neither will they understand, he does not say, they know not, neither do they, but neither will they understand; a godly man may have the former of these:
and yet will not Learn, but art like those spoken of in Psalm 82. 5. They know not, neither will they understand, he does not say, they know not, neither do they, but neither will they understand; a godly man may have the former of these:
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You have an excellent place for this purpose in Joh. 3. 8. 10. He that committeth sin, is of the Devill, he doth not say, he that does sin, is of the Devill,
You have an excellent place for this purpose in John 3. 8. 10. He that Committeth since, is of the devil, he does not say, he that does sin, is of the devil,
as he that doth commit sin, that is, act it with delight, and makes a trade of it, is of the Devill, so he that does not do righteousnesse, that is, with delight,
as he that does commit since, that is, act it with delight, and makes a trade of it, is of the devil, so he that does not doe righteousness, that is, with delight,
now then examine your selves by this argument, whether you are of God or no; if you do prophane the Sabbath day, and make no conscience of performing holy duties, nor of sinning against God;
now then examine your selves by this argument, whither you Are of God or no; if you do profane the Sabbath day, and make no conscience of performing holy duties, nor of sinning against God;
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that man that acts sin with more delight then he performs holy duties, hath no interest in Christ, as in 1 Joh. 5. 18. Hee that is born of God sinneth not, that is, he doth not commit it with that delight and complacency as wicked men do;
that man that acts since with more delight then he performs holy duties, hath no Interest in christ, as in 1 John 5. 18. He that is born of God Sinneth not, that is, he does not commit it with that delight and complacency as wicked men do;
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that is, not so, as to make him commit sin in the former sense, but he keepeth himself, he will not give himself to commit sin with that cheerfulnesse as wicked men do;
that is, not so, as to make him commit since in the former sense, but he Keepeth himself, he will not give himself to commit since with that cheerfulness as wicked men do;
and from the exercises of holy duties in practise, when he backslides both these wayes, he is not in Jesus Christ: 2 Joh. v. 9. Whosoever transgresseth, and abideth not in the doctrine of Christ hath not God, but he that abideth in the Doctrine of Christ, he hath both the Father and the Son;
and from the exercises of holy duties in practice, when he backslides both these ways, he is not in jesus christ: 2 John v. 9. Whosoever Transgresseth, and Abideth not in the Doctrine of christ hath not God, but he that Abideth in the Doctrine of christ, he hath both the Father and the Son;
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Are you such men as are without the spirit of Christ? or are you without a saving power derived from Christ, enabling you to mortifie your bosome lusts? Are you without an unfeigned love to the person of Christ, or without a true and saving knowledg of Christ? Are you contentedly ignorant of Christ,
are you such men as Are without the Spirit of christ? or Are you without a Saving power derived from christ, enabling you to mortify your bosom Lustiest? are you without an unfeigned love to the person of christ, or without a true and Saving knowledge of christ? are you contentedly ignorant of christ,
and complacency in the committing of sin, then ever you did in the performance of any holy duty? Or do you backslide from the wayes of Christ both in judgement,
and complacency in the committing of since, then ever you did in the performance of any holy duty? Or do you backslide from the ways of christ both in judgement,
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Thus now I have done with the second question which I promised you to answer I shall now spend a little time in winding up what I have said in a practicall Use,
Thus now I have done with the second question which I promised you to answer I shall now spend a little time in winding up what I have said in a practical Use,
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And in the application of this I shall direct my speech to two sorts of people: 1. To those that are plunged into a spirituall delusion, to say they have an interest in Christ when they have not. 2. To those that say they have not an interest in Christ when they have.
And in the application of this I shall Direct my speech to two sorts of people: 1. To those that Are plunged into a spiritual delusion, to say they have an Interest in christ when they have not. 2. To those that say they have not an Interest in christ when they have.
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How came you by your interest in Christ? Do you think that Christ fel from heaven, into your bosome whether you would or no? How came you by Christ then? Did you ever make a powerfull prayer unto God for him? Did you ever sigh,
How Come you by your Interest in christ? Do you think that christ fell from heaven, into your bosom whither you would or no? How Come you by christ then? Did you ever make a powerful prayer unto God for him? Did you ever sighs,
and sob, and cry mightily unto God for him? Did you ever see your misery without him? and beg the Father earnestly for him? for God is not prodigall of his son to give him to those that never ask him.
and sob, and cry mightily unto God for him? Did you ever see your misery without him? and beg the Father earnestly for him? for God is not prodigal of his son to give him to those that never ask him.
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3. Let me ask you this question, Did you ever see an absolute necessity in your own souls, of getting an interest in Jesus Christ? were you ever sensible of the want of Christ,
3. Let me ask you this question, Did you ever see an absolute necessity in your own Souls, of getting an Interest in jesus christ? were you ever sensible of the want of christ,
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and miserable, and deplorable, and damnable condition you are in without Christ? if you are not sensible of this, you are to this day without Jesus Christ.
and miserable, and deplorable, and damnable condition you Are in without christ? if you Are not sensible of this, you Are to this day without jesus christ.
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4. Let me ask you this question, How can you evidence that you have an interest in Christ, by your walking? what saith the Apostle in 2 Cor. 5. 17. If any man be in Christ, he is a new creature, old things are passed away,
4. Let me ask you this question, How can you evidence that you have an Interest in christ, by your walking? what Says the Apostle in 2 Cor. 5. 17. If any man be in christ, he is a new creature, old things Are passed away,
are you new creatures? are all your old sins passed away? the Apostle tels you, that they that are Christs, have crucified the flesh with the affections and lusts:
Are you new creatures? Are all your old Sins passed away? the Apostle tells you, that they that Are Christ, have Crucified the Flesh with the affections and Lustiest:
Thus much for the first sort of people, those that are plunged into a spirituall delusion, we come now to the second sort of people, those that are doubting,
Thus much for the First sort of people, those that Are plunged into a spiritual delusion, we come now to the second sort of people, those that Are doubting,
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now to such as these I have two or three words of consolation. 1. Let me speak this for your comfort, it is a very ordinary thing with the people of God, to passe very hard and uncharitable sentences upon their own souls,
now to such as these I have two or three words of consolation. 1. Let me speak this for your Comfort, it is a very ordinary thing with the people of God, to pass very hard and uncharitable sentences upon their own Souls,
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wil you count your child an unhappy childe because he does not know that you are his father? 'tis no matter though the childe does not know that you are his father,
will you count your child an unhappy child Because he does not know that you Are his father? it's no matter though the child does not know that you Are his father,
and to illustrate this the more fully, I shall heare lay you down 8. particulars, wherein a Christlesse man is compassed about with miseries on all sides;
and to illustrate this the more Fully, I shall hear lay you down 8. particulars, wherein a Christless man is compassed about with misery's on all sides;
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and if you look lower, there is nothing but a dungeon of darknesse, where infernall spirits are reserved in chains of darknesse, to the judgement of the great day.
and if you look lower, there is nothing but a dungeon of darkness, where infernal spirits Are reserved in chains of darkness, to the judgement of the great day.
and then suppose a lean beast should come and begin to gnaw and bite off that twig, what a miserable case will that poor man be in? why just so it is with thee oh Christlesse man, thy life in this twig,
and then suppose a lean beast should come and begin to gnaw and bite off that twig, what a miserable case will that poor man be in? why just so it is with thee o Christless man, thy life in this twig,
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and death is the lean beast that is biting off this twig of life, and then thou failest down into a dungeon of darknesse, there is nothing but the twig of life between thee and hell.
and death is the lean beast that is biting off this twig of life, and then thou failest down into a dungeon of darkness, there is nothing but the twig of life between thee and hell.
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and unpardoned, that are able to sink thee into the bottomelesse pit of hell, how then canst thou think of thy past sins but with a sad heart? how dreadfull is it to consider how many thousands of sins thou hast been guilty of and yet never hast been humbled for them,
and unpardoned, that Are able to sink thee into the bottomless pit of hell, how then Canst thou think of thy past Sins but with a sad heart? how dreadful is it to Consider how many thousands of Sins thou hast been guilty of and yet never hast been humbled for them,
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and untolerable, and unsupportable sufferings, which a Christlesse man shall undergoe to all eternity. Oh then unhappy man that thou art, that hast not an interest in Jesus Christ! without thee, and within thee; above thee, and below thee; before thee, and behinde thee;
and untolerable, and unsupportable sufferings, which a Christless man shall undergo to all eternity. O then unhappy man that thou art, that hast not an Interest in jesus christ! without thee, and within thee; above thee, and below thee; before thee, and behind thee;
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But 2 (Beloved follow me now) Thou that art a Christlesse man or woman, thy misery in the positive part of it lies in this, there wil be nothing in the world so dismal and intolerable to thy soul,
But 2 (beloved follow me now) Thou that art a Christless man or woman, thy misery in the positive part of it lies in this, there will be nothing in the world so dismal and intolerable to thy soul,
these, these are the awakening, and soul-affrightning apprehensions, which every poor soul that hath not an interest in Christ, must see, the apprehensions of God will be very dreadfull to you.
these, these Are the awakening, and soul-affrightning apprehensions, which every poor soul that hath not an Interest in christ, must see, the apprehensions of God will be very dreadful to you.
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and brimstone shall be scattered throughout his habitation: and so in that place I quoted before, Deut. 28. 19. 3. He is cursed in his name, as in Prov. 16. 7. The name of the wicked shall not.
and brimstone shall be scattered throughout his habitation: and so in that place I quoted before, Deuteronomy 28. 19. 3. He is cursed in his name, as in Curae 16. 7. The name of the wicked shall not.
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4. He is cursed in his calling, as in Prov. 21. 4. The ploughing, of the wicked is sin, and in Deut. 28. 20. The Lord shall send upon thee cursing, vexation, and rebuke, in all thou settest thy hand unto, for to doe.
4. He is cursed in his calling, as in Curae 21. 4. The ploughing, of the wicked is since, and in Deuteronomy 28. 20. The Lord shall send upon thee cursing, vexation, and rebuke, in all thou settest thy hand unto, for to do.
and here very much might be spoken in declaring the misery of a Christlesse man in the privative part of it, in those things which he wants in being without an interest in Christ;
and Here very much might be spoken in declaring the misery of a Christless man in the privative part of it, in those things which he Wants in being without an Interest in christ;
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herein lies the misery of a man out of Christ, he is able to do nothing, he is like Sampson without his hair, he that before could break Iron bands like so many straws,
herein lies the misery of a man out of christ, he is able to do nothing, he is like Sampson without his hair, he that before could break Iron bans like so many straws,
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as wee ought, we are able to doe nothing that is spiritually good of our selves, all our duties and services, without the righteousnesse of Christ added to them, are but like so many ciphers,
as we ought, we Are able to do nothing that is spiritually good of our selves, all our duties and services, without the righteousness of christ added to them, Are but like so many ciphers,
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5. A man without Christ is without strength, to bear or undergoe any afflictions, every affliction that is but like a feather, to one that is in Christ, will be like a lump of lead upon thee;
5. A man without christ is without strength, to bear or undergo any afflictions, every affliction that is but like a feather, to one that is in christ, will be like a lump of led upon thee;
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for, it is given us of God, not only to do but to suffer for his sake, Phil. 2. 21. Intimating, that unlesse God doth enable us to suffer, we are not able to bear up our spirits under any affliction.
for, it is given us of God, not only to do but to suffer for his sake, Philip 2. 21. Intimating, that unless God does enable us to suffer, we Are not able to bear up our spirits under any affliction.
Thus then you see, that if you want an interest in Christ, you want strength in these five particulars, to perform any duty, to exercise any grace, to subdue any lust, to resist any temptation, or to bear any affliction; but
Thus then you see, that if you want an Interest in christ, you want strength in these five particulars, to perform any duty, to exercise any grace, to subdue any lust, to resist any temptation, or to bear any affliction; but
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Jesus Christ is to the souls of men, what the warm beams of the Sun are to the earth, take away the influence of the warm beams of the Sun from the earth,
jesus christ is to the Souls of men, what the warm beams of the Sun Are to the earth, take away the influence of the warm beams of the Sun from the earth,
and of the off-spring of Princes, that canst lay claim to thousands and ten thousands per annum, yet without Christ thou art poor, and wretched, and miserable,
and of the offspring of Princes, that Canst lay claim to thousands and ten thousands per annum, yet without christ thou art poor, and wretched, and miserable,
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this is a deplorable misery, a man without Christ, is without comfort. As that would be an uncomfortable dwelling, where the Sun should not shine by day, nor the Moon by night:
this is a deplorable misery, a man without christ, is without Comfort. As that would be an uncomfortable Dwelling, where the Sun should not shine by day, nor the Moon by night:
If the son make you free, then are you free indeed, Joh. 8. 36. And unlesse the Son make you free, you are slaves indeed, slaves to sin, slaves to your lusts, slaves to the creatures,
If the son make you free, then Are you free indeed, John 8. 36. And unless the Son make you free, you Are slaves indeed, slaves to since, slaves to your Lustiest, slaves to the creatures,
Ezek. 16. 14. And thy renown went forth among the heathen for thy beauty, for it was perfect through my comelinesse that I had put upon thee, saith the Lord God;
Ezekiel 16. 14. And thy renown went forth among the heathen for thy beauty, for it was perfect through my comeliness that I had put upon thee, Says the Lord God;
you have a pretty passage in Luk. 2. 32. Christ is there called the glory of the children of Israel, Christ is the glory of the children of Israel that doe beleive in him:
you have a pretty passage in Luk. 2. 32. christ is there called the glory of the children of Israel, christ is the glory of the children of Israel that do believe in him:
And thus now (Beloved) I have done with the Doctrinall part of this point, that every man, during the state of his unregeneracy, is without any actuall interest in Christ:
And thus now (beloved) I have done with the Doctrinal part of this point, that every man, during the state of his unregeneracy, is without any actual Interest in christ:
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when he had been handling any terrible subject, and treating upon Doctrines of terrour, he would alwayes say in the close, Oh godly man, this belongs not to thee:
when he had been handling any terrible Subject, and treating upon Doctrines of terror, he would always say in the close, O godly man, this belongs not to thee:
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so may I say to you, thou godly soul, this appertains not to thee, the misery and sad condition of a man out of Christ, belongs not to thee, thou doest not now hear the sentence which shall be passed upon thee,
so may I say to you, thou godly soul, this appertains not to thee, the misery and sad condition of a man out of christ, belongs not to thee, thou dost not now hear the sentence which shall be passed upon thee,
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The Use that I shall make of this, shall be by way of consolation, and the Lord uphold and comfort the hearts of all you that can lay a just claim to Jesus Christ. 1. Happy, Oh thrice happy are you, that ever you were born, that have an interest in Jesus Christ,
The Use that I shall make of this, shall be by Way of consolation, and the Lord uphold and Comfort the hearts of all you that can lay a just claim to jesus christ. 1. Happy, O thrice happy Are you, that ever you were born, that have an Interest in jesus christ,
for though God be cloathed with majesty great and terrible in himself, yet you can look upon him, under apprehensions of love and mercy, peace, goodnesse, tendernesse, and kindnesse;
for though God be clothed with majesty great and terrible in himself, yet you can look upon him, under apprehensions of love and mercy, peace, Goodness, tenderness, and kindness;
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and drink of his bloud, as in Cant. 5. 8. Eat oh friends, drink, yea drink abundantly oh my beloved. Happy are you that are cloathed with the long white robes of Christs righteousnesse:
and drink of his blood, as in Cant 5. 8. Eat o Friends, drink, yea drink abundantly o my Beloved. Happy Are you that Are clothed with the long white robes of Christ righteousness:
Answ. I answer, a beleever may be said to have all things, these four ways: 1. He hath all things equivalently. 2. All things conditionally. 3. All things finally: And, 4. All things inheritively.
Answer I answer, a believer may be said to have all things, these four ways: 1. He hath all things equivalently. 2. All things conditionally. 3. All things finally: And, 4. All things inheritively.
why now Christ hee is the pearle of great price, the jewel of all jewels, in having Christ you have all things, in regard you have that which is more worth then all things.
why now christ he is the pearl of great price, the jewel of all Jewels, in having christ you have all things, in regard you have that which is more worth then all things.
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as in Psal. 84. 11. The Lord will give grace and glory, and no good thing will hee withhold from those that live uprightly, hee hath all things conditionally.
as in Psalm 84. 11. The Lord will give grace and glory, and no good thing will he withhold from those that live uprightly, he hath all things conditionally.
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and stars, and all the other creatures were made for them, nay and all the Angels in heaven were made to be ministring spirits to the heirs of salvation.
and Stars, and all the other creatures were made for them, nay and all the Angels in heaven were made to be ministering spirits to the Heirs of salvation.
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though he may not have all things in possession, yet he hath all things by way of reversion, hee hath a right and claim to every thing, Psal. 37. 11. The meek shal inherit the earth.
though he may not have all things in possession, yet he hath all things by Way of reversion, he hath a right and claim to every thing, Psalm 37. 11. The meek shall inherit the earth.
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and oh that you that are Citizens of Heaven would read over your large Charter of Mercies, that is sealed to you in the bloud of Christ, read over those many benefits,
and o that you that Are Citizens of Heaven would read over your large Charter of mercies, that is sealed to you in the blood of christ, read over those many benefits,
this I touched upon before, you may say with the Apostle, as having nothing, yet possessing all things, though you may be without wealth and riches and Olive yards,
this I touched upon before, you may say with the Apostle, as having nothing, yet possessing all things, though you may be without wealth and riches and Olive yards,
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they are your con••ctors or the friends of the Bridegroome, to make up a compleat match between Christ and you; (I speak only in Scripture phrase) they are your Vine-dressers to prune you,
they Are your con••ctors or the Friends of the Bridegroom, to make up a complete match between christ and you; (I speak only in Scripture phrase) they Are your Vine-dressers to prune you,
and the uttermost parts of the earth for his possession, and I having an Interest in Christ, am thereby a coheire and joint heire with him. 3. Life is yours likewise;
and the uttermost parts of the earth for his possession, and I having an Interest in christ, am thereby a coheir and joint heir with him. 3. Life is yours likewise;
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and praising God for them, and as serving God with them, and as doing good to others by them. 2. Present afflictions are yours likewise, to humble your hearts, to wean you from the world, to quicken your desires after heaven, to purge out your corruptions,
and praising God for them, and as serving God with them, and as doing good to Others by them. 2. Present afflictions Are yours likewise, to humble your hearts, to wean you from the world, to quicken your Desires After heaven, to purge out your corruptions,
and (oh my Beloved) this is a golden mine, that will afford you many pretious comforts, I shall give them to you under these five or six particulars. 1. If you have an interest in Christ,
and (o my beloved) this is a golden mine, that will afford you many precious comforts, I shall give them to you under these five or six particulars. 1. If you have an Interest in christ,
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then Christs Father is your Father. 2. Christs Spirit is your Spirit. 3. Christs Righteousnesse is your Righteousnesse. 4. Christs Graces are your Graces. 5. Christs Peace is your Peace;
then Christ Father is your Father. 2. Christ Spirit is your Spirit. 3. Christ Righteousness is your Righteousness. 4. Christ Graces Are your Graces. 5. Christ Peace is your Peace;
6. Lastly, Christs sufferings are your sufferings, God looks upon his sufferings for you, as if you in your own persons had done and suffered what he did, the just hath suffered for the unjust to bring you to God;
6. Lastly, Christ sufferings Are your sufferings, God looks upon his sufferings for you, as if you in your own Persons had done and suffered what he did, the just hath suffered for the unjust to bring you to God;
1. You that have an interest in Christ, your sins are his to pardon them, Esay 53. 6. The Lord hath laid on him the Iniquity of us all, the chastisements of our peace were laid upon him,
1. You that have an Interest in christ, your Sins Are his to pardon them, Isaiah 53. 6. The Lord hath laid on him the Iniquity of us all, the chastisements of our peace were laid upon him,
and to this purpose the Apostle hath an expression in 2 Cor. 5. 21. He was made sin for us, that we might be the righteousnesse of God in him; Christ was no sinner,
and to this purpose the Apostle hath an expression in 2 Cor. 5. 21. He was made since for us, that we might be the righteousness of God in him; christ was no sinner,
thy bodie is Christs, and thy soule is Christs, the Apostle hath it in so many expresse tearms, in 1 Cor. 6. 19, 20. What know you not (says the Apostle) that your bodies are the Temples of the Holy Ghost, which is in you, which you have of God,
thy body is Christ, and thy soul is Christ, the Apostle hath it in so many express terms, in 1 Cor. 6. 19, 20. What know you not (Says the Apostle) that your bodies Are the Temples of the Holy Ghost, which is in you, which you have of God,
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though you have nothing, all things equivalently, all things conditionally, all things finally, and all things inheritively: all the Ministers of Christ are yours, the whole world is yours, life and death is yours, things present are yours,
though you have nothing, all things equivalently, all things conditionally, all things finally, and all things inheritively: all the Ministers of christ Are yours, the Whole world is yours, life and death is yours, things present Are yours,
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all that Christ hath is yours, Christs Father is your Father, his Spirit is your Spirit, his righteousnesse is your righteousnesse, his graces are your graces, his peace is your peace,
all that christ hath is yours, Christ Father is your Father, his Spirit is your Spirit, his righteousness is your righteousness, his graces Are your graces, his peace is your peace,
and so presents them, and makes them acceptable to God, hence it is that you read in the Revelation, that Christ addes his incense to the prayers of all his Saints;
and so presents them, and makes them acceptable to God, hence it is that you read in the Revelation, that christ adds his incense to the Prayers of all his Saints;
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4. All you that have an interest in Christ, take this for your comfort, that the having of Christ is that which will sweeten all the crosses and afflictions,
4. All you that have an Interest in christ, take this for your Comfort, that the having of christ is that which will sweeten all the Crosses and afflictions,
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what the tree was to the waters of Marah, that Christ will be to every sad and dejected soul in every troublesome condition, the waters of Marah were so exceeding bitter none could drink of them,
what the tree was to the waters of Marah, that christ will be to every sad and dejected soul in every troublesome condition, the waters of Marah were so exceeding bitter none could drink of them,
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Great is your comfort in having an interest in Christ, for this is that which sweetens all the crosses and troubles you meet withall here in the world:
Great is your Comfort in having an Interest in christ, for this is that which sweetens all the Crosses and Troubles you meet withal Here in the world:
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yet how canst thou be uncomfortable, when withall thou feedest upon the bread of life the Lord Jesus Christ? What though thou mayest drink the water of affliction and wine of astonishment,
yet how Canst thou be uncomfortable, when withal thou Feedest upon the bred of life the Lord jesus christ? What though thou Mayest drink the water of affliction and wine of astonishment,
5. All you that have a reall and wellgrounded interest in Christ, herein lies your comfort, that in and through Christ, you may look upon God (that in himselfe is cloathed with dread and terriblenesse) with a great deal of joy and comfort.
5. All you that have a real and wellgrounded Interest in christ, herein lies your Comfort, that in and through christ, you may look upon God (that in himself is clothed with dread and terribleness) with a great deal of joy and Comfort.
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Christ makes all the attributes of God to be delightfull and comfortable to thee, that though God be a consuming fire to burn up thy soul like stubble out of Christ,
christ makes all the attributes of God to be delightful and comfortable to thee, that though God be a consuming fire to burn up thy soul like stubble out of christ,
not as an angry Judg that is desirous to condemne thee, but as a mercifull Father that is willing to pardon thee, you are not to looke upon God cloathed with dread and terrour, but with mercy and compassion;
not as an angry Judge that is desirous to condemn thee, but as a merciful Father that is willing to pardon thee, you Are not to look upon God clothed with dread and terror, but with mercy and compassion;
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I may say in this case what Elisha the Prophet said to King Jeroboam, 2 King. 3. 14. Verily, sayes hee, were it not that I regard the person of Jehosaphat King of Judah, I would not looke toward thee nor see thee;
I may say in this case what Elisha the Prophet said to King Jeroboam, 2 King. 3. 14. Verily, Says he, were it not that I regard the person of Jehoshaphat King of Judah, I would not look towards thee nor see thee;
as if we had none it our selves, as in Ephes. 1. 6. Hee hath made us accepted in the beloved, that is, in Christ. God lookes upon thee in Christ, and accepts of all thy duties and performances,
as if we had none it our selves, as in Ephesians 1. 6. He hath made us accepted in the Beloved, that is, in christ. God looks upon thee in christ, and accepts of all thy duties and performances,
though it be not so well understood in the common reading of it as it should bee, Rom. 8. 10. (sayes the Apostle) if Christ be in you, the body is dead because of sinne,
though it be not so well understood in the Common reading of it as it should be, Rom. 8. 10. (Says the Apostle) if christ be in you, the body is dead Because of sin,
and therefore why should death be grievous to those that are in Christ Jesus; for death is but as it were the marriage day wherein Christ and their soules shall bee united together;
and Therefore why should death be grievous to those that Are in christ jesus; for death is but as it were the marriage day wherein christ and their Souls shall be united together;
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You have another pertinent place to prove this in Joh. 17. 23, 24. sayes Christ there, I in them, and thou in me, that they may be made perfect in one,
You have Another pertinent place to prove this in John 17. 23, 24. Says christ there, I in them, and thou in me, that they may be made perfect in one,
Some conceive that this prayer of Christ was made onely for the Apostles, that they might be where Christ was in heaven ▪ but if you marke the precedent words, you shall find that it was for all Beleevers,
some conceive that this prayer of christ was made only for the Apostles, that they might be where christ was in heaven ▪ but if you mark the precedent words, you shall find that it was for all Believers,
Thus I have done with these seven consolations to those that have a real and well grounded interest in Christ, I have onely now a word or two, by way of Use to apply and set home what I have said concerning this particular.
Thus I have done with these seven consolations to those that have a real and well grounded Interest in christ, I have only now a word or two, by Way of Use to apply and Set home what I have said Concerning this particular.
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LEst any of you that hear mee this day should lie under a spirit of delusion and think that all that I have said touching the happinesse of those that have an interest in Christ belongs to them when it doth not;
LEst any of you that hear me this day should lie under a Spirit of delusion and think that all that I have said touching the happiness of those that have an Interest in christ belongs to them when it does not;
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but before I give you these characters, give me leave by the way to premise these three or four Cautions or cautelary conclusions, which will the better make way to the handling the point in hand.
but before I give you these characters, give me leave by the Way to premise these three or four Cautions or cautelary conclusions, which will the better make Way to the handling the point in hand.
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I shall give you a plain text for this in 2 Cor. 10. 7. Doe you look on things after the outward appearance? (sayes the Apostle) if any man trust to himself, that hee is Christs, let him of himself think this again, that as he is Christs, even so are we Christs:
I shall give you a plain text for this in 2 Cor. 10. 7. Do you look on things After the outward appearance? (Says the Apostle) if any man trust to himself, that he is Christ, let him of himself think this again, that as he is Christ, even so Are we Christ:
and knowest not that thou art wretched, and miserable, and poor, and blinde, and naked. 2. Another cautelary conclusion I would have you take notice of, is this;
and Knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 2. another cautelary conclusion I would have you take notice of, is this;
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3. In laying down these characters of one that hath an interest in Christ, I lay them down onely in the affirmative, not in the negative, that is, all those that have these characters in them, may be confidently assured, that they have an interest in Christ:
3. In laying down these characters of one that hath an Interest in christ, I lay them down only in the affirmative, not in the negative, that is, all those that have these characters in them, may be confidently assured, that they have an Interest in christ:
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And thus I have done with the cautions, or cautelary conclusions, wherein I have only made way for my better proceeding, in giving you the severall Characters of a man that hath a reall interest in Christ,
And thus I have done with the cautions, or cautelary conclusions, wherein I have only made Way for my better proceeding, in giving you the several Characters of a man that hath a real Interest in christ,
and I wish to God they may be all engraven upon every one of your hearts, that you may be unquestionably assured in your own souls, of your interest in him;
and I wish to God they may be all engraven upon every one of your hearts, that you may be unquestionably assured in your own Souls, of your Interest in him;
I shall reduce all I have to say concerning this particular under these 12. heads. 1. That man that hath an interest in Christ, he is cast out of himself;
I shall reduce all I have to say Concerning this particular under these 12. Heads. 1. That man that hath an Interest in christ, he is cast out of himself;
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this character the Apostle gives you in Phil. 3. 8, 9. Yea doubtlesse, (saith he) I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord,
this character the Apostle gives you in Philip 3. 8, 9. Yea doubtless, (Says he) I count all things but loss for the excellency of the knowledge of christ jesus my Lord,
for whom I have suffered the losse of all things, and do count them but dung, that I may win Christ, and be found in him, not having on my own righteousnesse:
for whom I have suffered the loss of all things, and do count them but dung, that I may win christ, and be found in him, not having on my own righteousness:
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the Apostle doth not mean his own righteousnesse in point of being, but in point of dependence, not having on his own righteousnesse to be justified by it;
the Apostle does not mean his own righteousness in point of being, but in point of dependence, not having on his own righteousness to be justified by it;
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and therefore (Beloved) consider seriously of it, if God hath wrought this grace in your hearts, that you are cast out of your selves to see your own emptinesse,
and Therefore (beloved) Consider seriously of it, if God hath wrought this grace in your hearts, that you Are cast out of your selves to see your own emptiness,
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as in 1 Joh. 3. 22. If that therefore (sayes the Apostle) that you have heard from the beginning, shall remain in the you, you also shall continue in the Son and in Father.
as in 1 John 3. 22. If that Therefore (Says the Apostle) that you have herd from the beginning, shall remain in thee you, you also shall continue in the Son and in Father.
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and therefore (beloved) all you that doe make conscience of keeping the known and revealed wil of God, that there is no known sin but you labour to avoid,
and Therefore (Beloved) all you that do make conscience of keeping the known and revealed will of God, that there is no known since but you labour to avoid,
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3. Another character or discovery is this, he that hath an interest in Christ, he hath a power derived from Christ, enabling him to mortifie his inward and bosome lusts:
3. another character or discovery is this, he that hath an Interest in christ, he hath a power derived from christ, enabling him to mortify his inward and bosom Lustiest:
and therefore Beloved, all you whose hearts can bear you witnesse, that you have had the power of mortifying grace upon your souls, that you can bridle your beloved lusts,
and Therefore beloved, all you whose hearts can bear you witness, that you have had the power of mortifying grace upon your Souls, that you can bridle your Beloved Lustiest,
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4. That man that hath an interest in Christ, doth keep a strict watch over his own heart, that he will not wittingly or willingly give way to the least sin to the dishonour of God;
4. That man that hath an Interest in christ, does keep a strict watch over his own heart, that he will not wittingly or willingly give Way to the least since to the dishonour of God;
and secondly he sinneth not, that is deliberately, neither with a delightfull complacency, nor with a totall obduracy, nor in a way of finall impenitency: in these regards a man in Christ sinneth not.
and secondly he Sinneth not, that is deliberately, neither with a delightful complacency, nor with a total obduracy, nor in a Way of final impenitency: in these regards a man in christ Sinneth not.
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5. Another character or discovery is this, that man that hath an interest in Christ Jesus, Christ hath wrought in him a reall change, both in his life and nature;
5. another character or discovery is this, that man that hath an Interest in christ jesus, christ hath wrought in him a real change, both in his life and nature;
hath God made you new creatures, and wrought a saving change in your heart? can you evidence it to your own souls, that ever since you were first born, you were new born? if it be so, you may lay a confident claim to Jesus Christ;
hath God made you new creatures, and wrought a Saving change in your heart? can you evidence it to your own Souls, that ever since you were First born, you were new born? if it be so, you may lay a confident claim to jesus christ;
and knowledge, and understanding, and in the duties of sanctification, humiliation, and mortification, this is a sure argument that you are planted into that root of Jesse, that makes you to bring forth fruit unto God.
and knowledge, and understanding, and in the duties of sanctification, humiliation, and mortification, this is a sure argument that you Are planted into that root of Jesse, that makes you to bring forth fruit unto God.
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when others that know more and are deeper learned are silent. It is very remarkable, what one observes concerning the Prophet Ezekiel, a very holy man,
when Others that know more and Are Deeper learned Are silent. It is very remarkable, what one observes Concerning the Prophet Ezekielem, a very holy man,
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and gifts, and graces, the holy Ghost doth no lesse then 93. times in that Prophesie, call by the name of the Son of man, which was (saith he) to keep him humble,
and Gifts, and graces, the holy Ghost does no less then 93. times in that Prophesy, call by the name of the Son of man, which was (Says he) to keep him humble,
and abate pride in his heart, and to shew that where there is most of Christ and grace in the heart, that man should be most humble and vile in his own eyes.
and abate pride in his heart, and to show that where there is most of christ and grace in the heart, that man should be most humble and vile in his own eyes.
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you know, a man that by experience knows what it is to make clean a room, he will be carefull that he does not upon every slight occasion, dirt it again,
you know, a man that by experience knows what it is to make clean a room, he will be careful that he does not upon every slight occasion, dirt it again,
because he knowes how much it cost him, how many tears, and sighs, and groans, and prayers, before he got an interest in Christ, and an assurance of his love;
Because he knows how much it cost him, how many tears, and sighs, and groans, and Prayers, before he god an Interest in christ, and an assurance of his love;
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he sayes that this speech of the Apostle here, is spoken in an allusion to an ancient custome among the heathens, that when they came to the profession of the Faith, they were wont alwayes between Easter and Whitsuntide to put off their old garments,
he Says that this speech of the Apostle Here, is spoken in an allusion to an ancient custom among the Heathens, that when they Come to the profession of the Faith, they were wont always between Easter and Whitsuntide to put off their old garments,
and put on white rayments; the end of it was to typifie and note, that when once they were in Christ, they must leave off their old courses and conversations,
and put on white raiments; the end of it was to typify and note, that when once they were in christ, they must leave off their old courses and conversations,
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thus (beloved) if you have an interest in Christ, you have put on Christ, walking worthy of him, in a holy, pure, spotlesse, and unblameable life and conversation.
thus (Beloved) if you have an Interest in christ, you have put on christ, walking worthy of him, in a holy, pure, spotless, and unblameable life and Conversation.
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and esteem upon Christ, above all things in the world, and that you count all other things as drosse and dung, in comparison of an interest in Christ, this is a very good and undoubted evidence that you have an interest in him.
and esteem upon christ, above all things in the world, and that you count all other things as dross and dung, in comparison of an Interest in christ, this is a very good and undoubted evidence that you have an Interest in him.
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this is a sure evidence to thee of thy interest in Christ, if thou hast the Spirit of Christ dwelling in thee, in this threefold operation of it: 1. If thou hast the inlightning work of the Spirit to inlighten thy mind to know Christ: 2. If you have the inclining work of the Spirit to incline thy heart to love Christ:
this is a sure evidence to thee of thy Interest in christ, if thou hast the Spirit of christ Dwelling in thee, in this threefold operation of it: 1. If thou hast the enlightening work of the Spirit to inlighten thy mind to know christ: 2. If you have the inclining work of the Spirit to incline thy heart to love christ:
if thou makest conscience of keeping every known command of Christ, and hast a power derived from Christ enabling thee to mortifie thy bosome and inward lusts;
if thou Makest conscience of keeping every known command of christ, and hast a power derived from christ enabling thee to mortify thy bosom and inward Lustiest;
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What Solomon sayes is verified in you, that your eye shall not be satisfied with seeing, nor your ear with hearing, nothing without Jesus Christ, can give satisfaction to the demands of an immortall soul, the world being round,
What Solomon Says is verified in you, that your eye shall not be satisfied with seeing, nor your ear with hearing, nothing without jesus christ, can give satisfaction to the demands of an immortal soul, the world being round,
2. As you can have no satisfaction in the world, so neither can you have any acceptation with God, God wil say to you as Joseph did to his brethren, if you bring not up you brother Benjamin with you, look me not in the face:
2. As you can have no satisfaction in the world, so neither can you have any acceptation with God, God will say to you as Joseph did to his brothers, if you bring not up you brother Benjamin with you, look me not in the face:
but all that are not in Christ, shall be drowned in a river of brimstone, which the breath of the Lord shall kindle, you shall be condemned and destroyed for ever,
but all that Are not in christ, shall be drowned in a river of brimstone, which the breath of the Lord shall kindle, you shall be condemned and destroyed for ever,
HAving finished the first, I am now to proceed to the second part of Mans misery, in these words, Being Aliens from the Common-wealth of Israel, but before I fal opon this second branch of the Text, I shall speak something to you, concerning the order of the words,
HAving finished the First, I am now to proceed to the second part of men misery, in these words, Being Aliens from the Commonwealth of Israel, but before I fall opon this second branch of the Text, I shall speak something to you, Concerning the order of the words,
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so the want of an interest in Christ is the Spring and Fountaine from whence all the miseries and calamities that are incident to the children of men doe flow,
so the want of an Interest in christ is the Spring and Fountain from whence all the misery's and calamities that Are incident to the children of men do flow,
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and therefore this deservedly is put in the first place, for if you are without Christ, you must needs be Aliens from the commonwealth of Israel, and strangers to the Covenant of Promise, without hope, and without God in the World.
and Therefore this deservedly is put in the First place, for if you Are without christ, you must needs be Aliens from the commonwealth of Israel, and Strangers to the Covenant of Promise, without hope, and without God in the World.
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But then again why is their being aliens to the commonwealth of Israel put in the second place? Answ. Because he that is without Christ the head, must needs be without the church the body,
But then again why is their being aliens to the commonwealth of Israel put in the second place? Answer Because he that is without christ the head, must needs be without the Church the body,
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for by the commonwealth of Israel, is meant the whole body of the Church, they were aliens from the commonwealth of Israel, that is, this was the misery of the Ephesians, while they were in a state of Gentilism, not converted to the Faith of Christ, by the Gospell, they had no interest in the benefits and priviledges that the people of God enjoyed that were in the Church of Israel, they had none of those spirituall and special priviledges and blessings, which God did bestow upon all those that were in Covenant with him, they were aliens to the commonwealth of Israel, that is, they were aliens to the Ordinances of God, that were then in use in the Jewish Church, they were without all the Ordinances of Jesus Christ.
for by the commonwealth of Israel, is meant the Whole body of the Church, they were aliens from the commonwealth of Israel, that is, this was the misery of the Ephesians, while they were in a state of Gentilism, not converted to the Faith of christ, by the Gospel, they had no Interest in the benefits and privileges that the people of God enjoyed that were in the Church of Israel, they had none of those spiritual and special privileges and blessings, which God did bestow upon all those that were in Covenant with him, they were aliens to the commonwealth of Israel, that is, they were aliens to the Ordinances of God, that were then in use in the Jewish Church, they were without all the Ordinances of jesus christ.
Here then you see the complete misery of those that were in a state of Gentilism, they were aliens to the commonwealth of Israel, and strangers to the Divine Worship of God, which he did institute and appoint in his Church,
Here then you see the complete misery of those that were in a state of Gentilism, they were aliens to the commonwealth of Israel, and Strangers to the Divine Worship of God, which he did institute and appoint in his Church,
nor are all Rulers, all are not Merchants, nor are all rich, there are men of all degrees, callings and qualities, some are rich, some poore, some high, some low, some masters, some servants, and the like;
nor Are all Rulers, all Are not Merchant's, nor Are all rich, there Are men of all Degrees, callings and qualities, Some Are rich, Some poor, Some high, Some low, Some Masters, Some Servants, and the like;
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now in this regard, the Church may be compared to a Commonwealth, for in the Church of God some are high, some low, some rich, some poore, some men grown up to a full stature in Christ, others are but new beginners and babes in Christ;
now in this regard, the Church may be compared to a Commonwealth, for in the Church of God Some Are high, Some low, Some rich, Some poor, Some men grown up to a full stature in christ, Others Are but new beginners and babes in christ;
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for to one is given the word of wisdome, to another the word of knowledge, to another Faith, to another the gifts of healing, to another the works of miracles, to another prophesie, to another discerning of spirits,
for to one is given the word of Wisdom, to Another the word of knowledge, to Another Faith, to Another the Gifts of healing, to Another the works of Miracles, to Another prophesy, to Another discerning of spirits,
add to them or take from them at his pleasure, and therefore a Commonwealth does count the breaking and violation of their Laws to be the greatest injury and dishonour, that can be done to them:
add to them or take from them At his pleasure, and Therefore a Commonwealth does count the breaking and violation of their Laws to be the greatest injury and dishonour, that can be done to them:
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and so it is in the Church, the word of God is very severe in this regard, that if any man shall adde or diminish any jot or tittle to or from the Word, God will blot his name out of the Book of life.
and so it is in the Church, the word of God is very severe in this regard, that if any man shall add or diminish any jot or tittle to or from the Word, God will blot his name out of the Book of life.
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so the Church of God is distinguished from all other parts, and people of the World, Commonwealths are different one from another in four things. 1. in Laws; 2. in habit; 3. in language; 4. in Government;
so the Church of God is distinguished from all other parts, and people of the World, Commonwealths Are different one from Another in four things. 1. in Laws; 2. in habit; 3. in language; 4. in Government;
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2. As Commonwealths differ from one another in their language, so the Church of God has a language different from al the World, the Church of God speaks the pure language of Canaan, but all the World besides speaks a broken and corrupt language.
2. As Commonwealths differ from one Another in their language, so the Church of God has a language different from all the World, the Church of God speaks the pure language of Canaan, but all the World beside speaks a broken and corrupt language.
3. As Commonwealths differ one from another in regard of habits, so in this regard does the Church of God differ from all the World, the Church of God hath put on the new man,
3. As Commonwealths differ one from Another in regard of habits, so in this regard does the Church of God differ from all the World, the Church of God hath put on the new man,
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when all the World have on their old ragges still, the Church hath put on the long robes of Christs righteousnesse which cover all her nakednesse, which all the World are without.
when all the World have on their old rags still, the Church hath put on the long robes of Christ righteousness which cover all her nakedness, which all the World Are without.
or take it away, and adde a new Law in the room of it, but this the Church of God cannot doe, the law that the Church hath now, it must have to the end of the world, God himself gave the Law to his Church,
or take it away, and add a new Law in the room of it, but this the Church of God cannot do, the law that the Church hath now, it must have to the end of the world, God himself gave the Law to his Church,
or death, but the censure of the Church extends only to excommunication, or throwing the offender out of their society or fellowship, they can doe no more,
or death, but the censure of the Church extends only to excommunication, or throwing the offender out of their society or fellowship, they can do no more,
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and therefore their practise that doe imprison and censure and inflict punishment upon their people, is not warrantable but does contradict the rule of the Word;
and Therefore their practice that do imprison and censure and inflict punishment upon their people, is not warrantable but does contradict the Rule of the Word;
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as in Psal. 11. 3. If the foundations be destroyed, what shall the righteous doe? If the Laws and foundations of a Commonwealth be subverted and destroyed, there will be nothing but ruine.
as in Psalm 11. 3. If the foundations be destroyed, what shall the righteous doe? If the Laws and foundations of a Commonwealth be subverted and destroyed, there will be nothing but ruin.
or else would introduce a false Government upon the Church, and doe as much as in them lies to overthrow the Government of the Church, such as these are to be reproved.
or Else would introduce a false Government upon the Church, and do as much as in them lies to overthrow the Government of the Church, such as these Are to be reproved.
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and a great many curious flowers and fine slips in it, and one should come to you and tell you, Sir, I see many dainty flowers and slips in your garden,
and a great many curious flowers and fine slips in it, and one should come to you and tell you, Sir, I see many dainty flowers and slips in your garden,
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Commonwealths are preserved by union, you see what four years war have brought upon our kingdome, it hath almost destroyed the face of our commonwealth:
Commonwealths Are preserved by Union, you see what four Years war have brought upon our Kingdom, it hath almost destroyed the face of our commonwealth:
Union are the sinews and ligaments of a commonwealth, if men be disunited, and disjointed, that commonwealth cannot subsist, A Kingdome divided against it self cannot stand, and the Church of God being a spirituall commonwealth, this argues the great necessity of unity in the Church,
union Are the sinews and ligaments of a commonwealth, if men be disunited, and disjointed, that commonwealth cannot subsist, A Kingdom divided against it self cannot stand, and the Church of God being a spiritual commonwealth, this argues the great necessity of unity in the Church,
since the very first plantation of it, by the Apostles in the Primitive times, then there is at this day, wherein every man almost is set one against another;
since the very First plantation of it, by the Apostles in the Primitive times, then there is At this day, wherein every man almost is Set one against Another;
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I have read in the book of Martyrs, that the coming in of the eighth persecution, was occasioned by the division & falling out of Christians one with another;
I have read in the book of Martyrs, that the coming in of the eighth persecution, was occasioned by the division & falling out of Christians one with Another;
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as if they were the great incendiaries and causers of divisions and dissensions amongst you, but I would have you know that those that preach against division, are not dividers,
as if they were the great incendiaries and causers of divisions and dissensions among you, but I would have you know that those that preach against division, Are not dividers,
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and desired that a bundle of small rods might be brought to him, his children began to wonder amongst themselves, what should be his design and purpose in doing it,
and desired that a bundle of small rods might be brought to him, his children began to wonder among themselves, what should be his Design and purpose in doing it,
and now my children sayes he, this I doe to teach you, that if you doe combine and keep close together in unity like a bundle of sticks, there is none will be able to break you,
and now my children Says he, this I do to teach you, that if you do combine and keep close together in unity like a bundle of sticks, there is none will be able to break you,
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3. If the Church be a spirituall Commonwealth, then I may inferre further, the necessity of our labouring to improve the Churches interest in a Commonwealth.
3. If the Church be a spiritual Commonwealth, then I may infer further, the necessity of our labouring to improve the Churches Interest in a Commonwealth.
Nature will teach men to labour to preserve, and advance the good and benefit of the Commonwealth, every man will contribute for the good of the Body Politique,
Nature will teach men to labour to preserve, and advance the good and benefit of the Commonwealth, every man will contribute for the good of the Body Politique,
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Thus much for the first Doctrine, we come now to the second Doctrine, That it is a great misery for a man to be a stranger to the true Churches of God.
Thus much for the First Doctrine, we come now to the second Doctrine, That it is a great misery for a man to be a stranger to the true Churches of God.
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so you may be in the Church, and of the Church visible too, and yet none of the Members of the Church invisible, of the Church of the first borne, you may not partake of the speciall and spirituall priviledges of the Church of God.
so you may be in the Church, and of the Church visible too, and yet none of the Members of the Church invisible, of the Church of the First born, you may not partake of the special and spiritual privileges of the Church of God.
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1. Wicked men are strangers to the effectuall calling of the Church, in 1 Pet. 2. You (saith the Apostle) are called with a holy calling, which wicked men are without.
1. Wicked men Are Strangers to the effectual calling of the Church, in 1 Pet. 2. You (Says the Apostle) Are called with a holy calling, which wicked men Are without.
there is many a man that is born and brought up in the Church of England, and yet notwithstanding unable to give any ground of his Salvation by Christ, thou mayest have the Church of England to be thy Mother, and yet never have God to be thy Father. I do not speak this to the disparagement of the Church of England, for Christ and Salvation by him is to be had in England as well as elsewhere, I would not have you think that England is no true Church,
there is many a man that is born and brought up in the Church of England, and yet notwithstanding unable to give any ground of his Salvation by christ, thou Mayest have the Church of England to be thy Mother, and yet never have God to be thy Father. I do not speak this to the disparagement of the Church of England, for christ and Salvation by him is to be had in England as well as elsewhere, I would not have you think that England is no true Church,
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for it is a Church of Jesus Christ, but I say you may be of this Church and borne and bred in this Church and partake of all the Ordinances and outward priviledges in this Church,
for it is a Church of jesus christ, but I say you may be of this Church and born and bred in this Church and partake of all the Ordinances and outward privileges in this Church,
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you are in the Church, but as a wenne, a botch, or blaine is in the body, you are a blemish to the Church of God, wicked men are spots and blemishes in the Church, as in 2 Pet. 2. 13. though they are in the Church,
you Are in the Church, but as a wen, a botch, or blain is in the body, you Are a blemish to the Church of God, wicked men Are spots and blemishes in the Church, as in 2 Pet. 2. 13. though they Are in the Church,
yet they are a burden to the Church, and I wish that godly men did count it a greater burden to them then they doe, that they have so many wicked men in their Church;
yet they Are a burden to the Church, and I wish that godly men did count it a greater burden to them then they do, that they have so many wicked men in their Church;
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so wicked men are a great burden and trouble to the Church, as Paul sayes (speaking of wicked men) I wish (sayes he) they were even cut off that trouble you, such men as are loose in practise,
so wicked men Are a great burden and trouble to the Church, as Paul Says (speaking of wicked men) I wish (Says he) they were even Cut off that trouble you, such men as Are lose in practice,
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WEE come now in order to the third part, And strangers to the Covenant of Promise, but before I shall draw out any Doctrines from these words, I shall resolve these five questions which are very needfull to be discussed.
we come now in order to the third part, And Strangers to the Covenant of Promise, but before I shall draw out any Doctrines from these words, I shall resolve these five questions which Are very needful to be discussed.
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and with the Patriarchs, Abraham, Isaac, and Jacob, and all the faithfull, wherein he promised them Salvation and eternall life, through Christ, which was to come, this is the Covenant of Promise,
and with the Patriarchs, Abraham, Isaac, and Jacob, and all the faithful, wherein he promised them Salvation and Eternal life, through christ, which was to come, this is the Covenant of Promise,
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even the promise which God made with his children, before the coming of Christ, wherein he did covenant to give them life and salvation, through Christ which was promised to come.
even the promise which God made with his children, before the coming of christ, wherein he did Covenant to give them life and salvation, through christ which was promised to come.
4. Why is it called in the plurall number the Covenants of Promise, seeing there was but one Covenant of Grace, the Covevenant of Works was made to Adam before the fall,
4. Why is it called in the plural number the Covenants of Promise, seeing there was but one Covenant of Grace, the Covenant of Works was made to Adam before the fallen,
but only it was diversly administred, explained and enlarged; sometime it is called a new Covenant, that is, new in regard of the urging, & exhibition of it:
but only it was diversely administered, explained and enlarged; sometime it is called a new Covenant, that is, new in regard of the urging, & exhibition of it:
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The Covenant of Grace, the tenor of which is, that we shall have life and salvation through the bloud of Christ, it is called Covenants, because it was so often renewed and administred,
The Covenant of Grace, the tenor of which is, that we shall have life and salvation through the blood of christ, it is called Covenants, Because it was so often renewed and administered,
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first it was made to Adam after his fall, The seed of the woman shall bruise the Serpents head, and then it was renewed to Abraham, Paul explains it in Heb. 3. and after him, to Isaac, and then to Jacob, and David, and Solomon, and all the faithfull,
First it was made to Adam After his fallen, The seed of the woman shall bruise the Serpents head, and then it was renewed to Abraham, Paul explains it in Hebrew 3. and After him, to Isaac, and then to Jacob, and David, and Solomon, and all the faithful,
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as uncapable of any mercy, life or salvation by Christ? A Covenant (as I told you) is a bundle of promises, it containes all the promises of Grace, life,
as uncapable of any mercy, life or salvation by christ? A Covenant (as I told you) is a bundle of promises, it contains all the promises of Grace, life,
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and (Beloved) when I tell you, that you have no title to any one promise of life or Salvation by Christ, it is the saddest news that ever you can open your ears to hear;
and (beloved) when I tell you, that you have no title to any one promise of life or Salvation by christ, it is the Saddest news that ever you can open your ears to hear;
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if you are a stranger to the Covenant you are without all the promises, for the covenant is a bundle of promises, all the promises of God bound up together;
if you Are a stranger to the Covenant you Are without all the promises, for the Covenant is a bundle of promises, all the promises of God bound up together;
1. For the Nature of the Covenant of Grace, it is that free and gracious Covenant which God made with Adam after the fall, promising him pardon of sin and eternall life, through the righteousnesse of Jesus Christ.
1. For the Nature of the Covenant of Grace, it is that free and gracious Covenant which God made with Adam After the fallen, promising him pardon of since and Eternal life, through the righteousness of jesus christ.
This is the summe and substance of the Covenant of grace, it is the promise of God first made to Adam, and then renewed to Abraham, Isaac, and Jacob, David and Solomon, and all the faithfull, it is the solemn promise that God made to the Elect of their obtaining Salvation through the righteousness of Jesus Christ:
This is the sum and substance of the Covenant of grace, it is the promise of God First made to Adam, and then renewed to Abraham, Isaac, and Jacob, David and Solomon, and all the faithful, it is the solemn promise that God made to the Elect of their obtaining Salvation through the righteousness of jesus christ:
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Now here you must be very careful lest you run into a mistake, for there are two sorts of people that run into very dangerous errours concerning this particular: As
Now Here you must be very careful lest you run into a mistake, for there Are two sorts of people that run into very dangerous errors Concerning this particular: As
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1. The Socinians, that are of an opinion, that all the Patriarchs and good men in the old Testament did none of them go to heaven, till Christ came in the flesh;
1. The socinians, that Are of an opinion, that all the Patriarchs and good men in the old Testament did none of them go to heaven, till christ Come in the Flesh;
2. There are others that hold, that living in obedience to the Morall Law of Moses, is to tye the people to the Covenant of Works, to be justified by it, they hold the Jews did not live under a Covenant of Grace till Christ came,
2. There Are Others that hold, that living in Obedience to the Moral Law of Moses, is to tie the people to the Covenant of Works, to be justified by it, they hold the jews did not live under a Covenant of Grace till christ Come,
but if it were so, none of them could possibly be saved, for by the workes of Law shall no flesh living be justified, no man in the World can ever goe to heaven by the Covenant of Works.
but if it were so, none of them could possibly be saved, for by the works of Law shall no Flesh living be justified, no man in the World can ever go to heaven by the Covenant of Works.
This I doe onely mention by the way, that you may see and understand, that since the fal of Adam, al men are saved by the Covenant of Grace, the Covenant of Works was no longer in force then while Adam lived and continued in Innocency,
This I do only mention by the Way, that you may see and understand, that since the fall of Adam, all men Are saved by the Covenant of Grace, the Covenant of Works was no longer in force then while Adam lived and continued in Innocency,
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but as soon as ever he fell, the Gospel was presently preached unto them, as well as it is to us now, only it was preached unto them more darkly, and to us more clearly;
but as soon as ever he fell, the Gospel was presently preached unto them, as well as it is to us now, only it was preached unto them more darkly, and to us more clearly;
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1. Thou oh man art not in Covenant with thy God, that hast not yet broken the League and Covenant, which thou hast made with thy lusts, you that doe still keep up and maintain the League and Covenant with your lusts and corruptions, you are not as yet come within the Covenant of Grace;
1. Thou o man art not in Covenant with thy God, that hast not yet broken the League and Covenant, which thou hast made with thy Lustiest, you that do still keep up and maintain the League and Covenant with your Lustiest and corruptions, you Are not as yet come within the Covenant of Grace;
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and therefore you that have not broken off your sins by repentance and righteousnesse, and your iniquities by shewing mercy, you that are in a wicked course and resolve to continue so, lay no claim to the Covenant of Grace;
and Therefore you that have not broken off your Sins by Repentance and righteousness, and your iniquities by showing mercy, you that Are in a wicked course and resolve to continue so, lay no claim to the Covenant of Grace;
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2. You that think to be saved by a Covenant of works, cannot be under a covenant of grace, You that hope to be justified by Works, are faln from Grace, as the Apostle says in Gal. 5 4. you are faln from Grace, that is, not that you are faln from the habit of Grace, you are faln from the Doctrine of Grace, that holds out justification by Christ, that man shall never be saved by Christ that thinks he cannot be saved by Christ;
2. You that think to be saved by a Covenant of works, cannot be under a Covenant of grace, You that hope to be justified by Works, Are fallen from Grace, as the Apostle Says in Gal. 5 4. you Are fallen from Grace, that is, not that you Are fallen from the habit of Grace, you Are fallen from the Doctrine of Grace, that holds out justification by christ, that man shall never be saved by christ that thinks he cannot be saved by christ;
if you be not cast out of your selves, so as to rely wholly and only upon Christ for life and Salvation, you can lay no just claime of being under the Covenant of Grace.
if you be not cast out of your selves, so as to rely wholly and only upon christ for life and Salvation, you can lay no just claim of being under the Covenant of Grace.
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3. You are strangers to the Covenant of grace, that do make no conscience of breaking the engagements & promises you have made to God, you that are careless of keeping the Covenants you have made with God, this is an evident demonstration, that you are not in Covenant with God, those that are in Covenant with God make conscience of keeping their Covenants with God if in times of affliction & trouble, you can make large promises to God of better obedience,
3. You Are Strangers to the Covenant of grace, that do make no conscience of breaking the engagements & promises you have made to God, you that Are careless of keeping the Covenants you have made with God, this is an evident demonstration, that you Are not in Covenant with God, those that Are in Covenant with God make conscience of keeping their Covenants with God if in times of affliction & trouble, you can make large promises to God of better Obedience,
and yet afterwards return with the dogge to his vomit, and are as bad, or worse then ever you were, this argues, that you have no interest at all in the Covenant of Grace.
and yet afterwards return with the dog to his vomit, and Are as bad, or Worse then ever you were, this argues, that you have no Interest At all in the Covenant of Grace.
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I have onely now the Application of the point to speak to, and the Use that I shall make of it shall be 1. For consolation to all that are in the Covenant of Grace, you have a bundle of promises to which you may have recourse,
I have only now the Application of the point to speak to, and the Use that I shall make of it shall be 1. For consolation to all that Are in the Covenant of Grace, you have a bundle of promises to which you may have recourse,
1. This may be matter of great consolation to you that are under the Covenant of Grace, that are in Covenant with God, this should provoke you to joy and comfort, in the consideration of the great happinesse you enjoy in being under the Covenant of Grace, from the misery you would be exposed to, did you live under a Covenant of Works.
1. This may be matter of great consolation to you that Are under the Covenant of Grace, that Are in Covenant with God, this should provoke you to joy and Comfort, in the consideration of the great happiness you enjoy in being under the Covenant of Grace, from the misery you would be exposed to, did you live under a Covenant of Works.
And now (Beloved) lend me your thoughts a little, while I shew you in fourteen particulars, the great happinesse you are now in, being in Covenant with God under a Covenant of Grace, from the misery you had lain under, in being only under a Covenant of Workes, Doe this and live, I shall but only name them to you,
And now (beloved) lend me your thoughts a little, while I show you in fourteen particulars, the great happiness you Are now in, being in Covenant with God under a Covenant of Grace, from the misery you had lain under, in being only under a Covenant of Works, Do this and live, I shall but only name them to you,
4. The Covenant of Works was made by God to Adam without a Mediator, there was no third person between God and Adam, but the covenant of Grace was made by God with us, in the hand of a Mediator Jesus Christ.
4. The Covenant of Works was made by God to Adam without a Mediator, there was no third person between God and Adam, but the Covenant of Grace was made by God with us, in the hand of a Mediator jesus christ.
and I know thy anger and displeasure against them, but I pray thee oh Father, be reconciled and well pleased with thy people, give them the sanctification of their Natures,
and I know thy anger and displeasure against them, but I pray thee o Father, be reconciled and well pleased with thy people, give them the sanctification of their Nature's,
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and he was to keep this Covenant of Works only by his own strength, he had no strength but his own, to perform any duty, he had no bottome, no foundation, but himselfe to stand on;
and he was to keep this Covenant of Works only by his own strength, he had no strength but his own, to perform any duty, he had no bottom, no Foundation, but himself to stand on;
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for though hee was perfectly holy, yet he was not immutably holy, but now the foundation of God standeth sure, we are kept by the mighty power of God unto Salvation.
for though he was perfectly holy, yet he was not immutably holy, but now the Foundation of God Stands sure, we Are kept by the mighty power of God unto Salvation.
and broken Gods Commandemants, yet if you repent, and mourn, and grieve for the sins you have committed against God, the Lord will pardon and forgive them,
and broken God's Commandments, yet if you Repent, and mourn, and grieve for the Sins you have committed against God, the Lord will pardon and forgive them,
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for the judgement was by one to condemnation, but the free gift is of many offences unto justification, that is, under the Covenant of Works, there one sin did condemne all the world,
for the judgement was by one to condemnation, but the free gift is of many offences unto justification, that is, under the Covenant of Works, there one since did condemn all the world,
but being under the Covenant of Grace there the free gift is of many offences unto justification, many sins are pardoned and many offences are passed over, the Covenant of Grace pardons many sins and over lookes many weaknesses and failings,
but being under the Covenant of Grace there the free gift is of many offences unto justification, many Sins Are pardoned and many offences Are passed over, the Covenant of Grace Pardons many Sins and over looks many Weaknesses and failings,
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though you break your Covenant often, time after time, yet the Covenant of Grace shall not be broken, the first Covenant was disanuld for one sin, but the second Covenant shall not be disanuld for many sins, as you may see in Psal. 89. 31, 32, 33. sayes God there, If they break my statutes, and keep not my Commandements,
though you break your Covenant often, time After time, yet the Covenant of Grace shall not be broken, the First Covenant was disanuld for one since, but the second Covenant shall not be disanuld for many Sins, as you may see in Psalm 89. 31, 32, 33. Says God there, If they break my statutes, and keep not my commandments,
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then will I visit their transgressions with the rod, and their iniquity with stripes, neverthelesse my loving kindenesse will I not uttery take from him,
then will I visit their transgressions with the rod, and their iniquity with stripes, nevertheless my loving kindness will I not uttery take from him,
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nor suffer my faithfulnesse to fail, my Covenant will I not break, nor alter the thing that is gone out of my lips, and so in Psal. 11. 5. The Lord will ever be mindefull of his Covenant: so that this is another part of your happinesse.
nor suffer my faithfulness to fail, my Covenant will I not break, nor altar the thing that is gone out of my lips, and so in Psalm 11. 5. The Lord will ever be mindful of his Covenant: so that this is Another part of your happiness.
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and kept the Covenant, performing exact and perfect obedience to it, yet he could never have come to heaven, he should have had onely an ever lasting continuance in Paradise, he should never have enjoyed heaven,
and kept the Covenant, performing exact and perfect Obedience to it, yet he could never have come to heaven, he should have had only an ever lasting Continuance in Paradise, he should never have enjoyed heaven,
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9. Under the Covenant of Workes, though God did promise life to Adam, upon the performing of the Covenant, yet God did not promise pardon to Adam upon the breach of the Covenant; God promised him thus, Do this and thou shalt live, but God did not promise him, that though he should break his commands and sin against him, yet hee should bee saved notwithstanding:
9. Under the Covenant of Works, though God did promise life to Adam, upon the performing of the Covenant, yet God did not promise pardon to Adam upon the breach of the Covenant; God promised him thus, Do this and thou shalt live, but God did not promise him, that though he should break his commands and since against him, yet he should be saved notwithstanding:
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And 2. you shall have all your sins pardoned and washed away in the bloud of Christ, that you doe commit against him, you shall have pardon and remission of sins by Christ,
And 2. you shall have all your Sins pardoned and washed away in the blood of christ, that you do commit against him, you shall have pardon and remission of Sins by christ,
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10. Under the Covenant of Works God did accept the person for the workesake, but under the Covenant of Grace, he doth accept of the Work for the persons sake: and herein lies our happinesse, under the Covenant of Works God did accept of Adams person meerly because his works were altogether righteous and good,
10. Under the Covenant of Works God did accept the person for the workesake, but under the Covenant of Grace, he does accept of the Work for the Persons sake: and herein lies our happiness, under the Covenant of Works God did accept of Adams person merely Because his works were altogether righteous and good,
so God accepts of our praying, reading, hearing, and all that we doe through Jesus Christ, he being well pleased with our persons in Christ, he is delighted and well pleased with all our services in him.
so God accepts of our praying, reading, hearing, and all that we do through jesus christ, he being well pleased with our Persons in christ, he is delighted and well pleased with all our services in him.
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12. The Covenant of Works that entitles men to no further honor, then to be a worthy and honourable servant of God, not a child of God, but under the Covenant of Grace, we doe not only become servants,
12. The Covenant of Works that entitles men to no further honour, then to be a worthy and honourable servant of God, not a child of God, but under the Covenant of Grace, we do not only become Servants,
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13. Creation was the foundation of the Covenant of Works, but it is Redemption that is the foundation of the Covenant of Grace, the foundation of this is,
13. Creation was the Foundation of the Covenant of Works, but it is Redemption that is the Foundation of the Covenant of Grace, the Foundation of this is,
14. In the Covenant of Works God did onely manifest the attributes of his greatnesse, and power, and wisdome, and justice; but in the covenant of grace hee does demonstrate the attributes of his grace and mercy, goodnesse and patience, &c. God in the covenant of works was only a just God, Do this and live, so long as thou keepest my Commandments thou shalt live and no longer;
14. In the Covenant of Works God did only manifest the attributes of his greatness, and power, and Wisdom, and Justice; but in the Covenant of grace he does demonstrate the attributes of his grace and mercy, Goodness and patience, etc. God in the Covenant of works was only a just God, Do this and live, so long as thou Keepest my commandments thou shalt live and no longer;
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HAving shewn you in 14. particulars, your great happiness in being under the covenant of grace, from the misery you would have lain under, had you been under the covenant of works:
HAving shown you in 14. particulars, your great happiness in being under the Covenant of grace, from the misery you would have lain under, had you been under the Covenant of works:
I come now to the second Use, which is a Use of dread and terrour, to lay before you the great misery of those that are strangers to this covenant of promise;
I come now to the second Use, which is a Use of dread and terror, to lay before you the great misery of those that Are Strangers to this Covenant of promise;
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I shall be the larger upon this particular, because the last day I spent half an hour about a use of comfort, in shewing you your happinesse in being under the covenant of grace, and therefore now I shall spend the like time in declaring the misery of all those that are strangers to the covenant, which I shall comprise under these six heads.
I shall be the larger upon this particular, Because the last day I spent half an hour about a use of Comfort, in showing you your happiness in being under the Covenant of grace, and Therefore now I shall spend the like time in declaring the misery of all those that Are Strangers to the Covenant, which I shall comprise under these six Heads.
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as for example, the Lord bids us, to wash us and make us clean, and put away the evill of our doings, and a poor soul saith, Oh Lord I am not able to wash my heart,
as for Exampl, the Lord bids us, to wash us and make us clean, and put away the evil of our doings, and a poor soul Says, O Lord I am not able to wash my heart,
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3. You that are strangers to the covenant of grace, herein lies your misery, you have no Advocate to plead for you, nor Mediator to stand between God and you;
3. You that Are Strangers to the Covenant of grace, herein lies your misery, you have no Advocate to plead for you, nor Mediator to stand between God and you;
and damned in hell for ever, for thy drunkennesse, adultery, sabbathbreaking, prophanenesse, swearing, lying, and thy ungodly practises? thou canst have nothing to plead for thy selfe,
and damned in hell for ever, for thy Drunkenness, adultery, Sabbath breaking, profaneness, swearing, lying, and thy ungodly practises? thou Canst have nothing to plead for thy self,
but now a godly man that is under the covenant of grace, he can say, Lord here is Christ my mediatour, that pleads with thee for the pardon of all my sins,
but now a godly man that is under the Covenant of grace, he can say, Lord Here is christ my Mediator, that pleads with thee for the pardon of all my Sins,
4. Being out of the covenant of grace, this is your misery, God will in exactnesse and rigour of justice proceed against you for your sins, without any mixture of mercy at all. (Beloved) God hath no mercy without his covenant,
4. Being out of the Covenant of grace, this is your misery, God will in exactness and rigour of Justice proceed against you for your Sins, without any mixture of mercy At all. (beloved) God hath no mercy without his Covenant,
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but in the covenant of grace, he is a God gracious and mercifull, slow to anger, and of great kindnesse, abundant in mercy and truth, pardoning iniquity, transgressions,
but in the Covenant of grace, he is a God gracious and merciful, slow to anger, and of great kindness, abundant in mercy and truth, pardoning iniquity, transgressions,
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As it is in courts of judicature in point of life and death, the Judge will take no notice whether the man be a sorrowfull man or no, the Law is not to shew mercy,
As it is in Courts of judicature in point of life and death, the Judge will take no notice whither the man be a sorrowful man or no, the Law is not to show mercy,
and if you have, he will condemn thee, and cast thee into hell fire, and then the poor soul cryes out, Oh Lord be mercifull to me this once, it shall be a warning to me, I will never sin against thee,
and if you have, he will condemn thee, and cast thee into hell fire, and then the poor soul cries out, O Lord be merciful to me this once, it shall be a warning to me, I will never sin against thee,
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5. A man out of the covenant of grace, he hath no true and speciall title to any of the blessings of God here in this world, Gods blessings go along with his covenant,
5. A man out of the Covenant of grace, he hath no true and special title to any of the blessings of God Here in this world, God's blessings go along with his Covenant,
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and therefore it is very observable, that in that chapter where God does promise the blessings of the covenant of grace, in that very chapter he promiseth the blessings of this life, as you may see in the 36. of Ezek. sayes God there, I will powre clean water upon you, and you shall be clean,
and Therefore it is very observable, that in that chapter where God does promise the blessings of the Covenant of grace, in that very chapter he promises the blessings of this life, as you may see in the 36. of Ezekiel Says God there, I will pour clean water upon you, and you shall be clean,
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Here the Lord entails earthly blessings to the covenant of grace, intimating, that all that are under the covenant of grace they have a title not only to all spirituall, but to temporal blessings likewise;
Here the Lord entails earthly blessings to the Covenant of grace, intimating, that all that Are under the Covenant of grace they have a title not only to all spiritual, but to temporal blessings likewise;
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but wicked men, it is true they have something allowed them, but it it as to prisoners, in a prison they have something to keep them alive untill their execution;
but wicked men, it is true they have something allowed them, but it it as to Prisoners, in a prison they have something to keep them alive until their execution;
and yet not be accepted, when the others shall, as you may see in Gen. 4. 4, 5. Cain and Abel they both of them brought sacrifices to God, one of his flock,
and yet not be accepted, when the Others shall, as you may see in Gen. 4. 4, 5. Cain and Abel they both of them brought Sacrifices to God, one of his flock,
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and the Apostle speaking of this, sayes, that by faith Abel offered a more excellent offering then Cain; it was not more excellent in regard of the matter of it,
and the Apostle speaking of this, Says, that by faith Abel offered a more excellent offering then Cain; it was not more excellent in regard of the matter of it,
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and yet Abels sacrifice was accepted, and the others rejected, because Abel was a godly man, under the Covenant of Grace, by which God did accept of what he did,
and yet Abel's sacrifice was accepted, and the Others rejected, Because Abel was a godly man, under the Covenant of Grace, by which God did accept of what he did,
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You children of the covenant, that are under the covenant of grace, let not your hearts be troubled, at what hath been said this day, concerning the misery of those men that are strangers to this covenant, and to bear:
You children of the Covenant, that Are under the Covenant of grace, let not your hearts be troubled, At what hath been said this day, Concerning the misery of those men that Are Strangers to this Covenant, and to bear:
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and therefore as I told you before in that very chapter, where God promiseth the blessings of the covenant of grace, he promiseth the blessings of this life too, as an intail to the covenant;
and Therefore as I told you before in that very chapter, where God promises the blessings of the Covenant of grace, he promises the blessings of this life too, as an intail to the Covenant;
thus Abraham did, as you may see in Gen. 17. 1, 2, 8, 12. his using the blessings of God to promote the service of God, did demonstrate that those blessings came to him from God, in a covenant way,
thus Abraham did, as you may see in Gen. 17. 1, 2, 8, 12. his using the blessings of God to promote the service of God, did demonstrate that those blessings Come to him from God, in a Covenant Way,
even for the wheat, and for the wine, and for the oyle, and for the increase of sheep and bullocks, &c. That is, all the mercies of God, shall make them to come nearer and nearer, and cleave closer to God;
even for the wheat, and for the wine, and for the oil, and for the increase of sheep and bullocks, etc. That is, all the Mercies of God, shall make them to come nearer and nearer, and cleave closer to God;
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you then that do enjoy your share of the blessings of God, and they do not endeer you and draw you nearer to God, you cannot look upon them as flowing in upon you in a Covenant way.
you then that do enjoy your share of the blessings of God, and they do not endear you and draw you nearer to God, you cannot look upon them as flowing in upon you in a Covenant Way.
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2. You that are in covenant with God, know this for your comfort, that the Lord does accept of a little, that you do in his service, better then a great deal that a wicked man performs to him;
2. You that Are in Covenant with God, know this for your Comfort, that the Lord does accept of a little, that you do in his service, better then a great deal that a wicked man performs to him;
God will accept of a few turtle doves of you, when he will not accept of 1000 Rams, or 10000 rivers of oyle of the wicked, he will accept of a cup of cold water given to a righteous man, in the name of a righteous man,
God will accept of a few turtle Dove of you, when he will not accept of 1000 Rams, or 10000 Rivers of oil of the wicked, he will accept of a cup of cold water given to a righteous man, in the name of a righteous man,
though you are guilty, yet you have an Advocate to plead your cause for you; you that are under the covenant of grace, you may say to Christ your Mediator,
though you Are guilty, yet you have an Advocate to plead your cause for you; you that Are under the Covenant of grace, you may say to christ your Mediator,
and the flashings of hell fire in your consciences, then you may say to Christ, go now to God and speak for me, mediate with thy Father for the pardon of all my sins;
and the flashings of hell fire in your Consciences, then you may say to christ, go now to God and speak for me, mediate with thy Father for the pardon of all my Sins;
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when he is a stranger to it, lest the Dogs should snatch at the Childrens meat, I shall lay down to you some distinguishing Characters, whereby you may know whether you are under the covenant of grace or no;
when he is a stranger to it, lest the Dogs should snatch At the Children's meat, I shall lay down to you Some distinguishing Characters, whereby you may know whither you Are under the Covenant of grace or no;
and before I make entrance upon this, I will only premise four sad and dismall conclusions, which will make way the better for what I have to handle in the examination.
and before I make Entrance upon this, I will only premise four sad and dismal conclusions, which will make Way the better for what I have to handle in the examination.
and Christ to be your Saviour, &c. as in Deut. 29. 10, 11, 12. sayes Moses there, You stand this day all of you before the Lord your God, your Captains of Tribes, your Elders,
and christ to be your Saviour, etc. as in Deuteronomy 29. 10, 11, 12. Says Moses there, You stand this day all of you before the Lord your God, your Captains of Tribes, your Elders,
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and yet it is not imaginable that all these did partake of the inward priviledges of the Covenant of grace, they did all partake of circumcision, which was the seal of the covenant, of the outward priviledges of it,
and yet it is not imaginable that all these did partake of the inward privileges of the Covenant of grace, they did all partake of circumcision, which was the seal of the Covenant, of the outward privileges of it,
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as all that are in the state of Judaisme, Turcisme, and Paganism, and these being without the outward priviledges of the Church, they can hope for no salvation.
as all that Are in the state of Judaism, Turcisme, and Paganism, and these being without the outward privileges of the Church, they can hope for no salvation.
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If you should divide the world into one and thirty parts, there is but a fift part of them are Christians, there is nineteen parts of the world that are Jews, and Turks, and seven parts that are Pagans; so that there is but five parts that are Christians; the most of men in the world are without the outward and common blessings of the Covenant of grace,
If you should divide the world into one and thirty parts, there is but a fift part of them Are Christians, there is nineteen parts of the world that Are jews, and Turks, and seven parts that Are Pagans; so that there is but five parts that Are Christians; the most of men in the world Are without the outward and Common blessings of the Covenant of grace,
3. Take this conclusion yet further, that the most of those men that are within the outward and common blessings, are yet without the saving and spirituall blessings and priviledges of the covenant of grace;
3. Take this conclusion yet further, that the most of those men that Are within the outward and Common blessings, Are yet without the Saving and spiritual blessings and privileges of the Covenant of grace;
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this conclusion is answerable to that phrase in Mat. 2. Many are called, but few are chosen, there are but a few chosen to life and happinesse, amongst those that are partakers of the externall mercies of the covenant of grace,
this conclusion is answerable to that phrase in Mathew 2. Many Are called, but few Are chosen, there Are but a few chosen to life and happiness, among those that Are partakers of the external Mercies of the Covenant of grace,
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and therefore (Beloved) this may be some of your lot, there are many of you that have a share in the outward blessings of the covenant, that have the Ordinances and meanes of grace,
and Therefore (beloved) this may be Some of your lot, there Are many of you that have a share in the outward blessings of the Covenant, that have the Ordinances and means of grace,
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but one onely that got any vertue from him, so there are a very few that enjoy the speciall and peculiar blessings of the covenant, to have sin pardoned,
but one only that god any virtue from him, so there Are a very few that enjoy the special and peculiar blessings of the Covenant, to have since pardoned,
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4. Take this conclusion likewise, that such is the pride and deceitfulnesse of mans heart naturally, that from their being within the compasse of the outward blessings of the covenant, that they will conclude themselves, to have an interest in the inward and spirituall blessings of the covenant of grace,
4. Take this conclusion likewise, that such is the pride and deceitfulness of men heart naturally, that from their being within the compass of the outward blessings of the Covenant, that they will conclude themselves, to have an Interest in the inward and spiritual blessings of the Covenant of grace,
and vers. 39. we have Abraham to be our Father; and from hence they conclude in vers. 41. that God was their Father too, though Christ told them plainly they were of their father the Devill: wicked men are very apt to deceive themselves,
and vers. 39. we have Abraham to be our Father; and from hence they conclude in vers. 41. that God was their Father too, though christ told them plainly they were of their father the devil: wicked men Are very apt to deceive themselves,
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whereas in Baptisme you may have your face sprinkled with water, and yet never have your hearts sprinkled with the bloud of Christ, you may be born in the Church, and yet never be of the Church of the first born in heaven;
whereas in Baptism you may have your face sprinkled with water, and yet never have your hearts sprinkled with the blood of christ, you may be born in the Church, and yet never be of the Church of the First born in heaven;
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you may have the Church to be your Mother, and yet never have God to be your Father; there is but a remnant according to the election of grace, the main body is cast away, there is but a remnant saved,
you may have the Church to be your Mother, and yet never have God to be your Father; there is but a remnant according to the election of grace, the main body is cast away, there is but a remnant saved,
and yet the Jewes did boast of themselves, that because they had the Adoption, and the Glory, and the Covenant, and the Promise, &c. therefore God was theirs too,
and yet the Jews did boast of themselves, that Because they had the Adoption, and the Glory, and the Covenant, and the Promise, etc. Therefore God was theirs too,
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HAving formerly premised four conclusions that you might not harbour any secret conjectures and imaginations that you do belong to the covenant of grace, when you do not;
HAving formerly premised four conclusions that you might not harbour any secret Conjectures and Imaginations that you do belong to the Covenant of grace, when you do not;
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I come now to give you some trials and discoveries whereby you may know, whether you are the persons that can lay a just claim to life and salvation from God through his Son Jesus Christ, by vertue of his promise,
I come now to give you Some trials and discoveries whereby you may know, whither you Are the Persons that can lay a just claim to life and salvation from God through his Son jesus christ, by virtue of his promise,
I shall a little open this blessing to you, for God to be our God, it notes these three things: 1. It notes a speciall propriety in God, which none have but the elect. 2. It notes an all-sufficiency in God for their good. 3. It notes an absolute authority, that God hath over them.
I shall a little open this blessing to you, for God to be our God, it notes these three things: 1. It notes a special propriety in God, which none have but the elect. 2. It notes an All-sufficiency in God for their good. 3. It notes an absolute Authority, that God hath over them.
1. For God to be our God, it notes that God is yours in a speciall way of propriety, which none but those that are the children of God can have, wicked men cannot lay claim to God as their God;
1. For God to be our God, it notes that God is yours in a special Way of propriety, which none but those that Are the children of God can have, wicked men cannot lay claim to God as their God;
as Pharaoh, when he desired Moses to pray for him, sayes he I have sinned against the Lord your God, he could not say against the Lord my God, you that can upon Scripture grounds, lay claim to God as your God,
as Pharaoh, when he desired Moses to pray for him, Says he I have sinned against the Lord your God, he could not say against the Lord my God, you that can upon Scripture grounds, lay claim to God as your God,
as food against hunger, drink against thirst, cloathes against nakednesse, &c. but you finde God to be an all-sufficient help and remedy, the chiefest good, sufficing,
as food against hunger, drink against thirst, clothes against nakedness, etc. but you find God to be an All-sufficient help and remedy, the chiefest good, sufficing,
and this objection they ground upon that place in Heb. 10. 29. And they shall count the bloud of the covenant, wherewith they were sanctified, an unholy thing.
and this objection they ground upon that place in Hebrew 10. 29. And they shall count the blood of the Covenant, wherewith they were sanctified, an unholy thing.
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that is, God will put into our hearts a sutable frame and disposition answerable to every command of God in his Law, that we shall be able to obey, observe,
that is, God will put into our hearts a suitable frame and disposition answerable to every command of God in his Law, that we shall be able to obey, observe,
now examine your selves, hath this effect beene wrought by the spirit of God in your hearts? hath God written the Sermons you have heard, not in your books,
now examine your selves, hath this Effect been wrought by the Spirit of God in your hearts? hath God written the Sermons you have herd, not in your books,
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2. Another discovery or character of your interest in the covenant of grace is this, if you have in you the inseparable concomitances that belong to this covenant of grace;
2. another discovery or character of your Interest in the Covenant of grace is this, if you have in you the inseparable concomitances that belong to this Covenant of grace;
then you are disingaged from that league and covenant which you have made and contracted with your lusts, whosoever is in covenant with God, he hath broken his league with his lusts;
then you Are disengaged from that league and Covenant which you have made and contracted with your Lustiest, whosoever is in Covenant with God, he hath broken his league with his Lustiest;
and therefore you that are not turned from the evill of your courses, that have not broken that league you have made with death and hell, you can lay no claim to the covenant of grace,
and Therefore you that Are not turned from the evil of your courses, that have not broken that league you have made with death and hell, you can lay no claim to the Covenant of grace,
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2. Another concomitant of the covenant of grace, that will accompany you, is this, you will be a people wholly devoted and given up to the service of God.
2. another concomitant of the Covenant of grace, that will accompany you, is this, you will be a people wholly devoted and given up to the service of God.
Jer. 31. I will be your God and you shall be my people, the covenant of grace is called an holy covenant, Luk. 1. 72. not so much because it was made by a holy God,
Jer. 31. I will be your God and you shall be my people, the Covenant of grace is called an holy Covenant, Luk. 1. 72. not so much Because it was made by a holy God,
and therefore those that are in Covenant with God, are called a holy people, and they must be a holy people, as in 1 Cor. 6. 20. sayes the Apostle, You are bought with a price,
and Therefore those that Are in Covenant with God, Are called a holy people, and they must be a holy people, as in 1 Cor. 6. 20. Says the Apostle, You Are bought with a price,
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therefore glorifie God in your bodies and souls, which are Gods, and in 2 Cor. 7. 1. Seeing therefore we have these promises, (dearly beloved) Let us cleanse our selves from all filthinesse both of flesh and spirit, perfecting holinesse in the fear of God:
Therefore Glorify God in your bodies and Souls, which Are God's, and in 2 Cor. 7. 1. Seeing Therefore we have these promises, (dearly Beloved) Let us cleanse our selves from all filthiness both of Flesh and Spirit, perfecting holiness in the Fear of God:
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3. Another concomitant is this, that man that hath a share in the blessings of the Covenant, he doth make conscience to walk in the wayes of the Covenant;
3. another concomitant is this, that man that hath a share in the blessings of the Covenant, he does make conscience to walk in the ways of the Covenant;
which is faith, the only condition of the covenant of grace, beleeve and be saved; if God hath brought thee into a believing estate, that there is not one promise in the Gospell,
which is faith, the only condition of the Covenant of grace, believe and be saved; if God hath brought thee into a believing estate, that there is not one promise in the Gospel,
and the Use that I shall make of this, shall be for consolation, to all those whose hearts can bear them witnesse, that they doe enjoy the saving blessings of the Covenant of grace, God to be their God,
and the Use that I shall make of this, shall be for consolation, to all those whose hearts can bear them witness, that they do enjoy the Saving blessings of the Covenant of grace, God to be their God,
1. Thou hast that which is more worth then a kings ransome, nay then all the world, thou hast God to be thy God which is all in all, it is more then that which was promised to Esther by King Ahasuerus, to the half of his Kingdome; you have more then the Devill promised to Christ,
1. Thou hast that which is more worth then a Kings ransom, nay then all the world, thou hast God to be thy God which is all in all, it is more then that which was promised to Esther by King Ahasuerus, to the half of his Kingdom; you have more then the devil promised to christ,
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thou hast more then the whole world, for thou hast God to be thy God, and thou hast an interest in the Covenant of Grace, which is a bundle of promises,
thou hast more then the Whole world, for thou hast God to be thy God, and thou hast an Interest in the Covenant of Grace, which is a bundle of promises,
and includes in it all the promises of the Gospell, which are all yours, and you may goe and apply them to your own soules in whatsoever condition you are in.
and includes in it all the promises of the Gospel, which Are all yours, and you may go and apply them to your own Souls in whatsoever condition you Are in.
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2. You that are in Covenant with God, labour to admire the great condescension of God, that he would be pleased to proceed with you by way of a Covenant:
2. You that Are in Covenant with God, labour to admire the great condescension of God, that he would be pleased to proceed with you by Way of a Covenant:
then at any thing else in the World, that God that is the Soveraign Lord of all the workes of his hands, that he should not rule us and command us by a Law,
then At any thing Else in the World, that God that is the Sovereign Lord of all the works of his hands, that he should not Rule us and command us by a Law,
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and walk holily and humbly before him, and when we have done all this, yet he might say to us, I will never give you heaven nor happinesse, nor any reward at all;
and walk holily and humbly before him, and when we have done all this, yet he might say to us, I will never give you heaven nor happiness, nor any reward At all;
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and create in you new hearts, and write my Law in your inward parts, I will freely do all this for you, sayes God, Oh what infinite condescension and free grace and mercy is this!
and create in you new hearts, and write my Law in your inward parts, I will freely do all this for you, Says God, O what infinite condescension and free grace and mercy is this!
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and will not accept of theirs, as in Prov. 15. 8. the place that I quoted before, The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight;
and will not accept of theirs, as in Curae 15. 8. the place that I quoted before, The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight;
indeed, were you under a Covenant of works, that would require perfect obedience, but being under a Covenant of grace, the Lord accepts of sincere, though it be imperfect obedience:
indeed, were you under a Covenant of works, that would require perfect Obedience, but being under a Covenant of grace, the Lord accepts of sincere, though it be imperfect Obedience:
and made them lyable to all the rest, because they were without Christ, therefore they were aliens to the Commonwealth of Israel, & therefore they were strangers to the Covenant of Promise, and without hope, and without God in the World.
and made them liable to all the rest, Because they were without christ, Therefore they were aliens to the Commonwealth of Israel, & Therefore they were Strangers to the Covenant of Promise, and without hope, and without God in the World.
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Ob. But here some will be ready to say, How can this be that the Apostle should say, they were without hope, when were it not for hope, the heart would break;
Ob. But Here Some will be ready to say, How can this be that the Apostle should say, they were without hope, when were it not for hope, the heart would break;
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so that the Apostle might well say they had no hope, that is, no good nor well grounded hope for heaven, they had onely a presumptuous hope, such a hope as would make them ashamed in the latter end, they had only the hope of the hypocrite that shall perish, and therefore when the Apostle sayes, that these Ephesians during their unregeneracy, were without hope, his meaning is, that they were without any wel grounded hopes for heaven, they had no Scripture grounds, to bottome or build any hopes upon, that God would bring them to heaven;
so that the Apostle might well say they had no hope, that is, no good nor well grounded hope for heaven, they had only a presumptuous hope, such a hope as would make them ashamed in the latter end, they had only the hope of the hypocrite that shall perish, and Therefore when the Apostle Says, that these Ephesians during their unregeneracy, were without hope, his meaning is, that they were without any well grounded hope's for heaven, they had no Scripture grounds, to bottom or built any hope's upon, that God would bring them to heaven;
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first to prove it, an unconverted mans condition, in reference to his hopes for heaven, is just like Pauls, and those Mariners that were with him in the ship sailing towards Rome, Act. 27. 20. when neither Sun nor Stars appeared,
First to prove it, an unconverted men condition, in Referente to his hope's for heaven, is just like Paul's, and those Mariners that were with him in the ship sailing towards Room, Act. 27. 20. when neither Sun nor Stars appeared,
1. An unregene rate man must needs be without hope, because he is without Christ who is the foundation of a christians hope, Wherefore remember, sayes the Apostle, that at that time ye were without Christ, and therefore he tels them afterward, that they were without hope, in Tit. 2. 2. Christ is there called our hope, Christ is that person in and upon whom we are to build all our hopes for heaven,
1. an unregene rate man must needs be without hope, Because he is without christ who is the Foundation of a Christians hope, Wherefore Remember, Says the Apostle, that At that time you were without christ, and Therefore he tells them afterwards, that they were without hope, in Tit. 2. 2. christ is there called our hope, christ is that person in and upon whom we Are to built all our hope's for heaven,
and therefore he is called our hope, and this is the meaning of that expression, Christ in you the hope of glory, intimating that you cannot hope for glory,
and Therefore he is called our hope, and this is the meaning of that expression, christ in you the hope of glory, intimating that you cannot hope for glory,
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2. A man without Christ, must needes be without hope, because he is without a title to any promise of life and salvation, which is the onely support and prop of mans hope;
2. A man without christ, must needs be without hope, Because he is without a title to any promise of life and salvation, which is the only support and prop of men hope;
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why just so vaine are the hopes of wicked men, but now the Word of Promise is like a pillar of marble to bear up the hearts of Gods people, as in 1 Tit. 2. In hope of eternall life, which God that cannot lye, promised before the World began, the promises doe ground that man that hath interest in them, to a hope of eternall life, he that is without the Lord Jesus Christ the foundation of hope,
why just so vain Are the hope's of wicked men, but now the Word of Promise is like a pillar of Marble to bear up the hearts of God's people, as in 1 Tit. 2. In hope of Eternal life, which God that cannot lie, promised before the World began, the promises do ground that man that hath Interest in them, to a hope of Eternal life, he that is without the Lord jesus christ the Foundation of hope,
when a wicked man dies his hopes are gone, and leave him when he hath most need of them, had his hopes been well grounded hopes, they would never make him ashamed of them.
when a wicked man die his hope's Are gone, and leave him when he hath most need of them, had his hope's been well grounded hope's, they would never make him ashamed of them.
I come now to speak of some more particular inquiries in the prosecution of this Doctrin, (Beloved) wil you lend me your thoughts a little, in the handling of these five inquiries? As
I come now to speak of Some more particular inquiries in the prosecution of this Doctrine, (beloved) will you lend me your thoughts a little, in the handling of these five inquiries? As
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3. I shall shew you the reason, why (seeing the Scripture sayes that a wicked man hath no hope) that of any men in the world, a wicked man does nourish in his heart the greatest hopes for heaven.
3. I shall show you the reason, why (seeing the Scripture Says that a wicked man hath no hope) that of any men in the world, a wicked man does nourish in his heart the greatest hope's for heaven.
Take this plain description of it, that true hope which wicked men are without it is a well grounded and patient expectation for the accomplishment of all those spirituall and eternall good things, which God hath promised through Jesus Christ, and which Faith beleeves.
Take this plain description of it, that true hope which wicked men Are without it is a well grounded and patient expectation for the accomplishment of all those spiritual and Eternal good things, which God hath promised through jesus christ, and which Faith believes.
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and I say it is a patient expectation and looking for the accomplishing those spirituall and eternall good things, which God hath promised in Christ, because that this is the ground of hope, it is called the hope of glory and the hope of eternall life, and the like;
and I say it is a patient expectation and looking for the accomplishing those spiritual and Eternal good things, which God hath promised in christ, Because that this is the ground of hope, it is called the hope of glory and the hope of Eternal life, and the like;
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Thus you have the nature of this hope that wicked men are without, when the Apostle sayes, they were without hope, his meaning is, that they were without any hope of those spirituall and eternall good things, which God hath promised to beleevers through Christ.
Thus you have the nature of this hope that wicked men Are without, when the Apostle Says, they were without hope, his meaning is, that they were without any hope of those spiritual and Eternal good things, which God hath promised to believers through christ.
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or if they have, it is onely a deluding and a presumptuous hope, a hope no better then no hope at all? (nay it were a great deal better to have no hope then a presumptuous hope,
or if they have, it is only a deluding and a presumptuous hope, a hope no better then no hope At all? (nay it were a great deal better to have no hope then a presumptuous hope,
Now before I shall lay down these characters by way of discovery, I will onely premise four or five particular conclusions, which are very necessary to prevent wicked men from running into mistakes concerning their hopes for heaven. 1. Take this conclusion, that this grace of hope may as well be counterfeited as any other grace, there is a lively hope in a Beleever,
Now before I shall lay down these characters by Way of discovery, I will only premise four or five particular conclusions, which Are very necessary to prevent wicked men from running into mistakes Concerning their hope's for heaven. 1. Take this conclusion, that this grace of hope may as well be counterfeited as any other grace, there is a lively hope in a Believer,
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2. Take this conclusion, that those men, that have least grounds to build hopes of heaven upon, doe yet nourish most confident hopes of heaven in their hearts;
2. Take this conclusion, that those men, that have least grounds to built hope's of heaven upon, do yet nourish most confident hope's of heaven in their hearts;
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I shall give you two notable places of Scripture to prove this, in Prov. 14. 16. it is said there that a wise man feareth and departeth from evill, a wise man is jealous over his own heart, what followes? but sayes he, A fool, that is, a wicked man, he rageth, and yet is confident, he runs on in wicked wayes and practises without any remorse or sorrow,
I shall give you two notable places of Scripture to prove this, in Curae 14. 16. it is said there that a wise man fears and departeth from evil, a wise man is jealous over his own heart, what follows? but Says he, A fool, that is, a wicked man, he rages, and yet is confident, he runs on in wicked ways and practises without any remorse or sorrow,
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A wise man feareth and departeth from evill but a wicked man rageth, and yet is confident, those that have least cause to hope, doe yet harbour the greatest hopes for heaven in their hearts.
A wise man fears and departeth from evil but a wicked man rages, and yet is confident, those that have least cause to hope, do yet harbour the greatest hope's for heaven in their hearts.
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The transgression of the wicked sayes in his heart, that there is no fear of God before his eyes, and yet the next words are, he flatters himself in his own eyes,
The Transgression of the wicked Says in his heart, that there is no Fear of God before his eyes, and yet the next words Are, he flatters himself in his own eyes,
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Here then you see the second conclusion that those men that have least grounds to build hopes of heaven upon, doe yet nourish strongest hopes for heaven in their hearts.
Here then you see the second conclusion that those men that have least grounds to built hope's of heaven upon, do yet nourish Strongest hope's for heaven in their hearts.
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I shall give you some plain text to prove this, as Job 21. 23. Job speaks there of a wicked man, sayes he, one dies in his full strength being wholly at ease and quiet;
I shall give you Some plain text to prove this, as Job 21. 23. Job speaks there of a wicked man, Says he, one die in his full strength being wholly At ease and quiet;
when he lies upon his death bead, if you come to him and ask him if hee hath any hopes that he shall goe to heaven, hee will answer, that hee hath very strong hopes of it;
when he lies upon his death bead, if you come to him and ask him if he hath any hope's that he shall go to heaven, he will answer, that he hath very strong hope's of it;
Now Beloved me thinkes this conclusion should a little startle you, and make you look about you to take heed lest you run hoodwinkt to hell, that you doe not live and dye in hopes of heaven,
Now beloved me thinks this conclusion should a little startle you, and make you look about you to take heed lest you run hoodwinked to hell, that you do not live and die in hope's of heaven,
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as the Apostle sayes, But sanctifie the Lord God in your hearts, and be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you, with meeknesse and fear;
as the Apostle Says, But sanctify the Lord God in your hearts, and be ready always to give an answer to every one that asks you a reason of the hope that is in you, with meekness and Fear;
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Now examine your selves, what grounds can you give for your hopes of heaven, have you a promise for it? or one Scripture ground for it? or the witnesse of the Spirit for it? if not,
Now examine your selves, what grounds can you give for your hope's of heaven, have you a promise for it? or one Scripture ground for it? or the witness of the Spirit for it? if not,
The hearts of all the sons of men are desperately wicked and deceitfull above all things, man is a proud creature and apt to have proud and high conceits of himself,
The hearts of all the Sons of men Are desperately wicked and deceitful above all things, man is a proud creature and apt to have proud and high conceits of himself,
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1. That man that nourisheth in his heart great hopes for heaven, and yet at the same time fosters and favours great lusts and sins in himself, that man hath no true hopes for heaven.
1. That man that Nourishes in his heart great hope's for heaven, and yet At the same time fosters and favours great Lustiest and Sins in himself, that man hath no true hope's for heaven.
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if he shall blesse himself in his heart, saying, I shall have peace though I walk after the imaginations of my heart, to add drunkennesse to thirst, &c. The Lord will not spare such a man,
if he shall bless himself in his heart, saying, I shall have peace though I walk After the Imaginations of my heart, to add Drunkenness to thirst, etc. The Lord will not spare such a man,
yet saidst thou not, There is no hope, it is a very strange place, as if the Prophet should say to them, you walk in a great course of sin and wickednesse,
yet Said thou not, There is no hope, it is a very strange place, as if the Prophet should say to them, you walk in a great course of since and wickedness,
and so in Psal. 36. 1, 2. The transgression of the wicked saith in his heart, there is no fear of God before his eyes, and yet sayes the Psalmist, he flatters himselfe, with vain hopes of heaven;
and so in Psalm 36. 1, 2. The Transgression of the wicked Says in his heart, there is no Fear of God before his eyes, and yet Says the Psalmist, he flatters himself, with vain hope's of heaven;
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he that can with Baalam desire to dye the death of the righteous, but never care nor desire to live the life of the righteous, that mans hope is but a vain hope,
he that can with Balaam desire to die the death of the righteous, but never care nor desire to live the life of the righteous, that men hope is but a vain hope,
and come to the touchstone, those that will not, as the Apostle, bids us, be ready to give to every man that asketh you a reason of the hope that is in you, with meeknesse and fear;
and come to the touchstone, those that will not, as the Apostle, bids us, be ready to give to every man that asks you a reason of the hope that is in you, with meekness and Fear;
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or the testimony of a good conscience. that in simplicity and godly sincerity, you have had your conversation here in this world? have you a promise or any ground in scripture for your hopes? if you have no ground for your hopes,
or the testimony of a good conscience. that in simplicity and godly sincerity, you have had your Conversation Here in this world? have you a promise or any ground in scripture for your hope's? if you have no ground for your hope's,
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and cannot indure to come to the triall or touchstone, it is an argument that you are counterfeit metall that you have no reall hopes for salvation and happinesse in another World.
and cannot endure to come to the trial or touchstone, it is an argument that you Are counterfeit metal that you have no real hope's for salvation and happiness in Another World.
and he lives honestly, and civilly amongst his neighbours, hee hears and reads the Word, he prayes and receives the Sacrament, he does such and such good duties,
and he lives honestly, and civilly among his neighbours, he hears and reads the Word, he prays and receives the Sacrament, he does such and such good duties,
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because they are bidden to the Wedding Supper, for the Ordinances of Christ are his marriage supper, they are ready to say with those in Luk. 13. 26. We have eaten and drunken in they presence, Lord, Lord open to us. I doe not deny but a man may have evidence from his graces,
Because they Are bidden to the Wedding Supper, for the Ordinances of christ Are his marriage supper, they Are ready to say with those in Luk. 13. 26. We have eaten and drunken in they presence, Lord, Lord open to us. I do not deny but a man may have evidence from his graces,
and conclude that our best righteousnesse is but as filthy rags, and when wee have done all that we can do, we are unprofitable servants, and we must wholly and only depend upon the merits and mercies of Christ for salvation and comfort.
and conclude that our best righteousness is but as filthy rags, and when we have done all that we can do, we Are unprofitable Servants, and we must wholly and only depend upon the merits and Mercies of christ for salvation and Comfort.
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nor efficacy in keeping of it, that man hath no true hope. 1. Thou that thinkest there is no difficulty in obtaining this grace, thou never yet hadst it,
nor efficacy in keeping of it, that man hath no true hope. 1. Thou that Thinkest there is no difficulty in obtaining this grace, thou never yet Hadst it,
for the least grace is beyond the power, and capacity of any man to get of himself, thou that thinkest it an easie matter to hope for heaven, thou never yet hadst a true hope,
for the least grace is beyond the power, and capacity of any man to get of himself, thou that Thinkest it an easy matter to hope for heaven, thou never yet Hadst a true hope,
for it must be God that must work this grace in us, as the Apostle sayes in Rom. 15. 13. Now the God of hope fill you with all peace and joy in beleeving.
for it must be God that must work this grace in us, as the Apostle Says in Rom. 15. 13. Now the God of hope fill you with all peace and joy in believing.
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WE come now to the third Queston, which is this (Que.) What is the reason (seeing the Scripture sayes that a wicked man hath no hope) that of all the men in the world, wicked men doe nourish greatest hopes for heaven in their hearts?
WE come now to the third Question, which is this (Que.) What is the reason (seeing the Scripture Says that a wicked man hath no hope) that of all the men in the world, wicked men do nourish greatest hope's for heaven in their hearts?
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because they have committed but smal sins in their life time, and because they have not run out into the commission of such grosse and scandalous sins in the world as other men have,
Because they have committed but small Sins in their life time, and Because they have not run out into the commission of such gross and scandalous Sins in the world as other men have,
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it is true, we are sinners, but my sins are but ordinary small sins and frailties, they are not sinnes of a double die, just as the Pharisee sayes, Lord I thank thee that I am not as other men are, extortioners, unjust, adulterers,
it is true, we Are Sinners, but my Sins Are but ordinary small Sins and frailties, they Are not Sins of a double die, just as the Pharisee Says, Lord I thank thee that I am not as other men Are, extortioners, unjust, Adulterers,
1. You that make this a ground to build hopes for heaven upon, let me tell you thus much, that there are many men in the world that have kept themselves from great and crying sins,
1. You that make this a ground to built hope's for heaven upon, let me tell you thus much, that there Are many men in the world that have kept themselves from great and crying Sins,
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for instance, you may see this in Paul, in Phil. 3. 6. he tels us, That according to the Law he was blamelesse, there was no command of God in the let t• of it, that he was guilty of the breach of, he was no swearer,
for instance, you may see this in Paul, in Philip 3. 6. he tells us, That according to the Law he was blameless, there was no command of God in the let t• of it, that he was guilty of the breach of, he was no swearer,
so many small sins will do thee more harm then a few great sins? if what your sins do want in bulk and magnitude, you make it up in their number and multitude, you are as liable to damnation as if you had committed great and crying sins;
so many small Sins will do thee more harm then a few great Sins? if what your Sins do want in bulk and magnitude, you make it up in their number and multitude, you Are as liable to damnation as if you had committed great and crying Sins;
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and though you have not been guilty of murder, yet it may be you have had many revengefull thoughts in you, which is as bad as murther and so of any other sins.
and though you have not been guilty of murder, yet it may be you have had many revengeful thoughts in you, which is as bad as murder and so of any other Sins.
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that smal sins are more capable of great aggravations, then great sins are, as I shall shew you in these 3. particulars, wherin smal sins do admit of greater aggravations then great sins.
that small Sins Are more capable of great aggravations, then great Sins Are, as I shall show you in these 3. particulars, wherein small Sins do admit of greater aggravations then great Sins.
and yet never take notice of them, and therefore this may convince you, that your exemption from great sins, can be no sufficient ground to build your hopes for heaven upon.
and yet never take notice of them, and Therefore this may convince you, that your exemption from great Sins, can be no sufficient ground to built your hope's for heaven upon.
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4. You that build your hopes for heaven upon this ground, because your sins are none of the greatest, let me tell you, that the smallest sins that ever you committed in all your life time, without repentance on thy part,
4. You that built your hope's for heaven upon this ground, Because your Sins Are none of the greatest, let me tell you, that the Smallest Sins that ever you committed in all your life time, without Repentance on thy part,
and satisfaction on Christs part, will forever keep thy soul out of heaven, if you repent peradventure you shall be pardoned, the smallest sins cannot be forgiven, without the bloud of Christ to wash them away,
and satisfaction on Christ part, will forever keep thy soul out of heaven, if you Repent Peradventure you shall be pardoned, the Smallest Sins cannot be forgiven, without the blood of christ to wash them away,
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and thus I have shewed the insufficiency and deceitfulnesse of the first prop that wicked men do build their hopes for heaven upon, we come now to the second.
and thus I have showed the insufficiency and deceitfulness of the First prop that wicked men do built their hope's for heaven upon, we come now to the second.
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and yet they hoped for heaven, and are gone to heaven, and therefore why should not I hope for heaven as well as they? I read of David that committed Adultery,
and yet they hoped for heaven, and Are gone to heaven, and Therefore why should not I hope for heaven as well as they? I read of David that committed Adultery,
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and yet these men are gone to heaven, and why may not I as well as they? Concerning this plea of wicked men I shall give you these three things by way of answer.
and yet these men Are gone to heaven, and why may not I as well as they? Concerning this plea of wicked men I shall give you these three things by Way of answer.
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this is the use that we should make of the failings of other man, as in 1 Cor. 10. 11. All things are written for our example, to admonish us upon whom the ends of the world are come, and in 1 Tim. 1. 16. sayes the Apostle, Iobtained mercy, that I might be an example to all that should hereafter beleeve in Jesus Christ.
this is the use that we should make of the failings of other man, as in 1 Cor. 10. 11. All things Are written for our Exampl, to admonish us upon whom the ends of the world Are come, and in 1 Tim. 1. 16. Says the Apostle, Iobtained mercy, that I might be an Exampl to all that should hereafter believe in jesus christ.
you that do fall into the same sins with Noah, or David, or Peter, do you repent with them too? it is true, Noah did fall once into the sin of drunkenness,
you that do fallen into the same Sins with Noah, or David, or Peter, do you Repent with them too? it is true, Noah did fallen once into the since of Drunkenness,
2. David did fall into this sinne neither but once, you shall commonly finde that godly men fall into great sins but once, they take warning by the first transgression,
2. David did fallen into this sin neither but once, you shall commonly find that godly men fallen into great Sins but once, they take warning by the First Transgression,
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thus it was with David, Psal. 38. the title of it, compared with Psal. 39. 1. The title of Psal. 38. is called a Psalm of David to bring to remembrance, the subject matter of this Psalme was to bring Davids sinne to his remembrance,
thus it was with David, Psalm 38. the title of it, compared with Psalm 39. 1. The title of Psalm 38. is called a Psalm of David to bring to remembrance, the Subject matter of this Psalm was to bring Davids sin to his remembrance,
and having spent this, in remembring his sins, in the first words of the next Psalme, sayes he, I have sinned, but I will take heed to my wayes, that I offend not with my tongue, after he had called to remembrance his sins past,
and having spent this, in remembering his Sins, in the First words of the next Psalm, Says he, I have sinned, but I will take heed to my ways, that I offend not with my tongue, After he had called to remembrance his Sins past,
unlesse you can build upon the saving and distinguishing mercies of God, as David prayes, Shew mercy unto me O God, (sayes he) with the mercy which thou bearest to thy own childeen;
unless you can built upon the Saving and distinguishing Mercies of God, as David prays, Show mercy unto me Oh God, (Says he) with the mercy which thou bearest to thy own childeen;
so I would have all that I have said this day concerning the vain & deceitfull hopes of wicked men, to confirm and establish your hopes and make them grow stronger and stronger.
so I would have all that I have said this day Concerning the vain & deceitful hope's of wicked men, to confirm and establish your hope's and make them grow Stronger and Stronger.
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WEE come now to enquire further, what is the reason that wicked men doe nourish in their hearts most hopes for heaven, seeing the Scripture sayes they have none:
we come now to inquire further, what is the reason that wicked men do nourish in their hearts most hope's for heaven, seeing the Scripture Says they have none:
their frequency in the performances of religious duties; and thus they reason with themselves; Shall I use duties, all the dayes of my life, as my way to heaven,
their frequency in the performances of religious duties; and thus they reason with themselves; Shall I use duties, all the days of my life, as my Way to heaven,
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were it possible that you should cry out your eyes with weeping, and by mourning and lamenting for your sins, you should dry up all the moisture of your body;
were it possible that you should cry out your eyes with weeping, and by mourning and lamenting for your Sins, you should dry up all the moisture of your body;
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nor in his sufferings, and prayers, and intercessions to God for thee, all thy prayers and holy duties are worth nothing, they will never bring thee to heaven;
nor in his sufferings, and Prayers, and intercessions to God for thee, all thy Prayers and holy duties Are worth nothing, they will never bring thee to heaven;
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our persons must be in Christ, before our services can be accepted of God, and therefore the bare performance of duties, can be no prop to thee for to build hopes for heaven upon.
our Persons must be in christ, before our services can be accepted of God, and Therefore the bore performance of duties, can be no prop to thee for to built hope's for heaven upon.
2. These things can be no prop of thy hopes for heaven, because hypocrites, whose persons and performances God doth hate, they are frequent in duties as well as you:
2. These things can be no prop of thy hope's for heaven, Because Hypocrites, whose Persons and performances God does hate, they Are frequent in duties as well as you:
3. Know thus much, that those very duties which God does accept at the hands of his children, those very duties will he reject at the hands of wicked men,
3. Know thus much, that those very duties which God does accept At the hands of his children, those very duties will he reject At the hands of wicked men,
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and Cain he offered the first-fruites of his ground; now by faith Abel offered a more excellent offering then Cain, though Cains offering was of more value then Abels was yet Abels was accepted, when the others was not;
and Cain he offered the Firstfruits of his ground; now by faith Abel offered a more excellent offering then Cain, though Cains offering was of more valve then Abel's was yet Abel's was accepted, when the Others was not;
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and shewed no acceptance to the Prophets of Baal, and the reason of it was because Elijah was a justified man in the sight of God, when the others were not.
and showed no acceptance to the prophets of Baal, and the reason of it was Because Elijah was a justified man in the sighed of God, when the Others were not.
and yet they had put up many petitions in his name, but because they did it not in a right manner, Christ lookt upon it as if they had asked nothing at all.
and yet they had put up many petitions in his name, but Because they did it not in a right manner, christ looked upon it as if they had asked nothing At all.
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I shall name you three of them, the first is that passage in our common Liturgy, At what time soever a sinner doth repent from the bottome of his heart, I will blot out all his sins out of my remembrance (saith the Lord).
I shall name you three of them, the First is that passage in our Common Liturgy, At what time soever a sinner does Repent from the bottom of his heart, I will blot out all his Sins out of my remembrance (Says the Lord).
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2. The place where these words are found, it is onely in the common Liturgie, which Liturgie is but an abstract of the Popish Masse, for though all that is in the Popish Masse be not in the Common-Prayer, yet all that is in the Common-Prayer is in the Popish Masse; it may be you will scarse beleeve this,
2. The place where these words Are found, it is only in the Common Liturgy, which Liturgy is but an abstract of the Popish Mass, for though all that is in the Popish Mass be not in the Common prayer, yet all that is in the Common prayer is in the Popish Mass; it may be you will scarce believe this,
but it is very true, as you may see, if you look into the second volume of the Book of Martyrs the 667. page, where there is a Letter inserted of King Edward the sixth, sent to the Papists in Cornwall, who were risen up in armes about the translating of the Masse into Englsh, which they would by no meanes agree to,
but it is very true, as you may see, if you look into the second volume of the Book of Martyrs the 667. page, where there is a letter inserted of King Edward the sixth, sent to the Papists in Cornwall, who were risen up in arms about the translating of the Mass into English, which they would by no means agree to,
I answer, that it is not said so in the whole Book of God, and if you look into that Text of Scripture which they ground these words upon, that the Lord did say so, you shall finde it otherwise;
I answer, that it is not said so in the Whole Book of God, and if you look into that Text of Scripture which they ground these words upon, that the Lord did say so, you shall find it otherwise;
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2. Another Scripture-prop which wicked men build their hopes for heaven upon, but is indeed no prop, is this, that the righteous man sinneth seven times a day;
2. another Scripture-prop which wicked men built their hope's for heaven upon, but is indeed no prop, is this, that the righteous man Sinneth seven times a day;
this is one of the greatest props a wicked man hath, sayes he, what doe you tell me of my sins, the best men have their failings, the righteous sin seven times a day,
this is one of the greatest props a wicked man hath, Says he, what do you tell me of my Sins, the best men have their failings, the righteous since seven times a day,
the righteous falleth seven times, that is, the godly in this world are liable to fall seven times into affliction, that is, very often into afflictions and troubles while he lives here in this world;
the righteous falls seven times, that is, the godly in this world Are liable to fallen seven times into affliction, that is, very often into afflictions and Troubles while he lives Here in this world;
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2. Suppose it were so, that the righteous did sin seven times a day, yet the text sayes in the next words, that as often as he falleth he riseth again;
2. Suppose it were so, that the righteous did sin seven times a day, yet the text Says in the next words, that as often as he falls he Riseth again;
This comes within the Arminian bounds, but this opinion is taken up by others too as well as them, that hold universall Redemption; but because I have already preached two or three Sermons upon this subject, I shall therefore onely now speak so much as is needfull, to shew you the rottennesse and insufficiency of this prop;
This comes within the Arminian bounds, but this opinion is taken up by Others too as well as them, that hold universal Redemption; but Because I have already preached two or three Sermons upon this Subject, I shall Therefore only now speak so much as is needful, to show you the rottenness and insufficiency of this prop;
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1. Suppose Christ did dye for all, yet those men that are of this opinion, that Christ did dye for all, they doe not hold that all men are saved by Christ,
1. Suppose christ did die for all, yet those men that Are of this opinion, that christ did die for all, they do not hold that all men Are saved by christ,
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For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory (here the Apostle restrains the words) to make the captain of their salvation perfect through sufferings;
For it became him for whom Are all things, and by whom Are all things, in bringing many Sons unto glory (Here the Apostle restrains the words) to make the captain of their salvation perfect through sufferings;
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but thus much may suffice for the first branch, in shewing you how wicked men doe make those places to be Scripture props for their hopes which are not.
but thus much may suffice for the First branch, in showing you how wicked men do make those places to be Scripture props for their hope's which Are not.
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2. If they do not make those places to be Scripture props which are not, yet they doe misapply those places, which indeed are Scripture promises and grounds of hope;
2. If they do not make those places to be Scripture props which Are not, yet they do misapply those places, which indeed Are Scripture promises and grounds of hope;
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what followes? why in the 1. verse of the next chapter, saies the Apostle there, Having therefore these promises (dearly beloved) let us cleanse our selves from all filthinesse both of the flesh and spirit, perfecting holinesse in the fear of God.
what follows? why in the 1. verse of the next chapter, Says the Apostle there, Having Therefore these promises (dearly Beloved) let us cleanse our selves from all filthiness both of the Flesh and Spirit, perfecting holiness in the Fear of God.
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So in Heb. 5. 9. Christ came into the world to save sinners, but there is a condition goes after it, he that sanctifieth, and they that are sanctified, must be all one:
So in Hebrew 5. 9. christ Come into the world to save Sinners, but there is a condition Goes After it, he that Sanctifieth, and they that Are sanctified, must be all one:
I shall goe over one of them now, because I would not be hindreed in my afternoons work, in shewing you the difference between those that have a reall and well grounded hope,
I shall go over one of them now, Because I would not be hindreed in my afternoons work, in showing you the difference between those that have a real and well grounded hope,
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6. Another false prop that wicked men build hopes for heaven on is this, because they live honestly and justly among their neighbours, they give every man his due,
6. another false prop that wicked men built hope's for heaven on is this, Because they live honestly and justly among their neighbours, they give every man his endue,
But wicked and bad men may have very good meanings in them, as wee may see in Balaam, Numb. 23. 10. he desired to die the death of the righteous, and that his last end might be like his:
But wicked and bad men may have very good meanings in them, as we may see in balaam, Numb. 23. 10. he desired to die the death of the righteous, and that his last end might be like his:
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2. Though you do not do man wrong, yet doe you not your own souls wrong? as we use to say of free-hearted men, they are enemies to no man but themselves:
2. Though you do not do man wrong, yet do you not your own Souls wrong? as we use to say of freehearted men, they Are enemies to no man but themselves:
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So now do not you doe your own souls wrong by harbouring of bosome lusts and corruptions in your souls? What benefit will it be to thee, that you do no body else wrong,
So now do not you do your own Souls wrong by harbouring of bosom Lustiest and corruptions in your Souls? What benefit will it be to thee, that you do no body Else wrong,
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but now the godly, they die full of peace and comfort, as in Psal. 37. 37. Mark the upright man, and behold the just, for the end of that man is peace;
but now the godly, they die full of peace and Comfort, as in Psalm 37. 37. Mark the upright man, and behold the just, for the end of that man is peace;
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When their consciences tell them, they have dyed swearers, or lyers, or drunkards, or adulterers, &c. they are filled with horror, and terror of conscience;
When their Consciences tell them, they have died swearers, or liars, or drunkards, or Adulterers, etc. they Are filled with horror, and terror of conscience;
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And thus I have done with the third Question, in shewing you the reasons why, (seeing the Scripture saies that a wicked man hath no hope) that of all the men in the world, wicked men do nourish greatest hopes for heaven in their hearts;
And thus I have done with the third Question, in showing you the Reasons why, (seeing the Scripture Says that a wicked man hath no hope) that of all the men in the world, wicked men do nourish greatest hope's for heaven in their hearts;
so likewise they build their hope on the mercies of God, in Psal. 147. 11. The Lord taketh pleasure in those that fear him, in those that hope in his mercy:
so likewise they built their hope on the Mercies of God, in Psalm 147. 11. The Lord Takes pleasure in those that Fear him, in those that hope in his mercy:
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and hence it is that you have those two admirable expressions put together, Rom. 5. 2, 3. Rejoycing in hope, and glorying in tribulation; these are put together to shew, that when a man can rejoyce in hope, he can glory in all the tribulations, he meets with in the world.
and hence it is that you have those two admirable expressions put together, Rom. 5. 2, 3. Rejoicing in hope, and glorying in tribulation; these Are put together to show, that when a man can rejoice in hope, he can glory in all the tribulations, he meets with in the world.
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but they do not do Gods commands, and so in Psal. 37. 3. Trust in the Lord and do good, saies the Psalmist, here is trusting and doing put together, true hope doth act for heaven as well as hope for heaven;
but they do not do God's commands, and so in Psalm 37. 3. Trust in the Lord and do good, Says the Psalmist, Here is trusting and doing put together, true hope does act for heaven as well as hope for heaven;
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hope for heaven, but not labour for heaven: this is the fourth difference. 5. That man that hath true hope, he makes conscience to keep his heart pure,
hope for heaven, but not labour for heaven: this is the fourth difference. 5. That man that hath true hope, he makes conscience to keep his heart pure,
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if thou art such a one as is mentioned in Deut. 59. 18. that saiest, Thou shalt have peace, though thou walkest after the imaginations of thy own heart, to adde drunkennesse to thirst, if thou art such a one, thy hope is only a presumptuous hope.
if thou art such a one as is mentioned in Deuteronomy 59. 18. that Sayest, Thou shalt have peace, though thou walkest After the Imaginations of thy own heart, to add Drunkenness to thirst, if thou art such a one, thy hope is only a presumptuous hope.
wicked men that do so quickly get into a state of hope, without any former experiences of the wayes of God, it is a sign that their hopes are only vain and empty hopes; they are but pithy hopes:
wicked men that do so quickly get into a state of hope, without any former experiences of the ways of God, it is a Signen that their hope's Are only vain and empty hope's; they Are but pithy hope's:
1. For consolation, to the people of God, though the Scripture saies a wicked man hath no hope, yet it sayes otherwise of you that are a people of God, the Scripture tels you that your hope is laid up in heaven for you; and the Lord is your hope;
1. For consolation, to the people of God, though the Scripture Says a wicked man hath no hope, yet it Says otherwise of you that Are a people of God, the Scripture tells you that your hope is laid up in heaven for you; and the Lord is your hope;
And this hope of a godly man, is not as the Papists hold, for though they grant a beleever hath hope, yet they deny that any have assurance, they say that all a beleevers evidence for heaven is only a hope, a p••l adventure, (a most uncomfortable tenent;) whereas the Scripture sayes, there is as full an assurance of hope,
And this hope of a godly man, is not as the Papists hold, for though they grant a believer hath hope, yet they deny that any have assurance, they say that all a believers evidence for heaven is only a hope, a p••l adventure, (a most uncomfortable tenent;) whereas the Scripture Says, there is as full an assurance of hope,
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as of faith, in Heb. 16. 11. saies the Apostle, use all diligence to the full assurance of hope unto the end, and so in Rom. 15. 5. Your hope is such as will not make you ashamed; your hopes are not like the hopes of men that hope for dead 〈 ◊ 〉 shoes (as the proverb is),
as of faith, in Hebrew 16. 11. Says the Apostle, use all diligence to the full assurance of hope unto the end, and so in Rom. 15. 5. Your hope is such as will not make you ashamed; your hope's Are not like the hope's of men that hope for dead 〈 ◊ 〉 shoes (as the proverb is),
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and this is the reason why the Scripture tels us, that whores and harlots shall go to heaven, before the Scribes and Pharisees, and yet they were a very strict people,
and this is the reason why the Scripture tells us, that whores and harlots shall go to heaven, before the Scribes and Pharisees, and yet they were a very strict people,
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3. Your harbouring false and presumptuous hopes for heaven, does produce this threefold miserable and unavoidable effect upon you: 1. Frustration: 2. Vexation: and 3. Damnation.
3. Your harbouring false and presumptuous hope's for heaven, does produce this threefold miserable and unavoidable Effect upon you: 1. Frustration: 2. Vexation: and 3. Damnation.
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because all their hopes are so frustrated and disappointed, they shall gnash their teeth for vexation of minde, when they shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdome of God, and they themselves thrust out.
Because all their hope's Are so frustrated and disappointed, they shall gnash their teeth for vexation of mind, when they shall see Abraham, and Isaac, and Jacob, and all the prophets in the Kingdom of God, and they themselves thrust out.
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a wicked man that harbours false hopes for heaven in his heart, is like a man sleeping upon 〈 ◊ 〉 Mast of a Ship, who (it may be) is dreaming a very pleasant and delightfull dream,
a wicked man that harbours false hope's for heaven in his heart, is like a man sleeping upon 〈 ◊ 〉 Mast of a Ship, who (it may be) is dreaming a very pleasant and delightful dream,
3. There is the same efficacy in it, as in the grace of faith, in Act. 15. 9. it is said there, that Faith purifieth the heart, and so likewise does hope, 1 Joh 3. 3 Every man that hath this hope in him, purifieth himself, even as God is pure: And,
3. There is the same efficacy in it, as in the grace of faith, in Act. 15. 9. it is said there, that Faith Purifieth the heart, and so likewise does hope, 1 John 3. 3 Every man that hath this hope in him, Purifieth himself, even as God is pure: And,
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it is the inlet of a mans misery to bee without Christ, and it is his misery to be an alien to the Common-wealth of Israel, and a stranger to the Covenant of Promise, and to be without hope, and it is the upshot of all thy misery to be without God in the World;
it is the inlet of a men misery to be without christ, and it is his misery to be an alien to the Commonwealth of Israel, and a stranger to the Covenant of Promise, and to be without hope, and it is the upshot of all thy misery to be without God in the World;
1. How can it be said here that they were without God in the World, when the Apostle says in another place, that the wicked cannot be without God, the Lord is not farre from every one of us,
1. How can it be said Here that they were without God in the World, when the Apostle Says in Another place, that the wicked cannot be without God, the Lord is not Far from every one of us,
for in him we live and move and have our being, here the Apostle sayes that wicked men are not far from God, and that they live in God; and therefore how can it be said in the Text, that wicked men are without God in the World, whereas we are all Gods off-spring, and come from God, how can this be?
for in him we live and move and have our being, Here the Apostle Says that wicked men Are not Far from God, and that they live in God; and Therefore how can it be said in the Text, that wicked men Are without God in the World, whereas we Are all God's offspring, and come from God, how can this be?
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that is, by way of creation, preservation, sustentation, and ruling over us, every one is in God by way of creation and preservation, &c. But how in another sense there are multitudes of people without God;
that is, by Way of creation, preservation, sustentation, and ruling over us, every one is in God by Way of creation and preservation, etc. But how in Another sense there Are Multitudes of people without God;
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this is in a way of speciall interest in him, without a reconciled God, without God as a Father to you in Jesus Christ, without a God that you can lay claim to as yours, in this sense multitudes of people are without God in the World.
this is in a Way of special Interest in him, without a reconciled God, without God as a Father to you in jesus christ, without a God that you can lay claim to as yours, in this sense Multitudes of people Are without God in the World.
I answer, that to be without God it includes in it in Scripture phrase these four things. 1. To be without the knowledge of the true God. 2. To be without the true worship of the true God. 3. To be without a true obedience to the true God;
I answer, that to be without God it includes in it in Scripture phrase these four things. 1. To be without the knowledge of the true God. 2. To be without the true worship of the true God. 3. To be without a true Obedience to the true God;
and the ship like to be cast away that Jonah was in, it is said, that every man prayed to his God, and Jonah be prayed to the Lord his God, and so in Micah 4. 5. For all people will walk every one in the name of his God,
and the ship like to be cast away that Jonah was in, it is said, that every man prayed to his God, and Jonah be prayed to the Lord his God, and so in micah 4. 5. For all people will walk every one in the name of his God,
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Every man may have something to worship as a God, and yet be without the true God, those are said to be without God, that are without the knowledg of the true God,
Every man may have something to worship as a God, and yet be without the true God, those Are said to be without God, that Are without the knowledge of the true God,
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Now if you ask me in which of these four senses these Ephesians here in the text, were without God, I answer, that they were without God in all of them,
Now if you ask me in which of these four Senses these Ephesians Here in the text, were without God, I answer, that they were without God in all of them,
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for a man to be without any peculiar interest and propriety in God, but these words (without God in the World) in the Greek signifies Atheists in the World;
for a man to be without any peculiar Interest and propriety in God, but these words (without God in the World) in the Greek signifies Atheists in the World;
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so that the Doctrine is, that every unregenerate man is a practicall Atheist, that is, he so lives as if there were no God in the World, Psal. 14. 1. The Fool hath said in his heart there is no God, that is, he so lives as if there were no God that takes notice of what hee does;
so that the Doctrine is, that every unregenerate man is a practical Atheist, that is, he so lives as if there were no God in the World, Psalm 14. 1. The Fool hath said in his heart there is no God, that is, he so lives as if there were no God that Takes notice of what he does;
1. How it comes to passe that men should be so grossely wicked, such practicall Atheists, to live as if there were no God in the World, I shall give you four grounds of it.
1. How it comes to pass that men should be so grossly wicked, such practical Atheists, to live as if there were no God in the World, I shall give you four grounds of it.
1. The first reason is because of Gods forbearance towards them, Eccles. 8. 11. Because God doth not speedily execute judgement upon wicked men when they commit a finne,
1. The First reason is Because of God's forbearance towards them, Eccles. 8. 11. Because God does not speedily execute judgement upon wicked men when they commit a fin,
because sentence against an evill work is not speedily executed, therefore the hearts of the sonnes of men are set in them to doe evill, the for bearance of God to wicked men makes them run on into practicall atheism,
Because sentence against an evil work is not speedily executed, Therefore the hearts of the Sons of men Are Set in them to do evil, the for bearance of God to wicked men makes them run on into practical atheism,
yet he does neither forgive thee nor forget thee, as in Nahum. 1. 3. The Lord is slow to anger, but he is great in power, and hee will not surely clear the wicked;
yet he does neither forgive thee nor forget thee, as in Nahum. 1. 3. The Lord is slow to anger, but he is great in power, and he will not surely clear the wicked;
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how she came to bee an atheist, shee answered the very first thing that caused her to entertaine thoughts of atheisme, to beleive there was no God, was the seeing of him live so wickedly and profanely;
how she Come to be an atheist, she answered the very First thing that caused her to entertain thoughts of atheism, to believe there was no God, was the seeing of him live so wickedly and profanely;
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and such an opinion as this does very much worke upon mens hearts and perswade them, that there is no God, as in i Pet. 3. 4. sayes the Apostle, There shall come in the last dayes scoffers, walking after their owne lusts, (there are the Atheists,
and such an opinion as this does very much work upon men's hearts and persuade them, that there is no God, as in i Pet. 3. 4. Says the Apostle, There shall come in the last days scoffers, walking After their own Lustiest, (there Are the Atheists,
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but how came they to be so? mark the next words) and saying, Where is the promise of his coming? for since the Fathers fell asleep all things continue as they were from the beginning, say they, we have heard that all men must be judged, that after death they must appeare before the Judgement-seat of God, to give an account of all their actions;
but how Come they to be so? mark the next words) and saying, Where is the promise of his coming? for since the Father's fell asleep all things continue as they were from the beginning, say they, we have herd that all men must be judged, that After death they must appear before the Judgement-seat of God, to give an account of all their actions;
Now because they did not see these things accomplisht already, they cryed out, Where is the promise of his coming? they would not beleeve there was any such thing, the questioning of the truths of God was that which brought them to be very atheists.
Now Because they did not see these things accomplished already, they cried out, Where is the promise of his coming? they would not believe there was any such thing, the questioning of the truths of God was that which brought them to be very atheists.
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as Pharaoh in Exod. 5. 2. Who is the Lord (sayes he) that I should obey his voice? and so Nebuchadnezzar, in Dan. 3. Who is that God (sayes hee) that shall deliver you out of my hands? so Alexander said himselfe was God.
as Pharaoh in Exod 5. 2. Who is the Lord (Says he) that I should obey his voice? and so Nebuchadnezzar, in Dan. 3. Who is that God (Says he) that shall deliver you out of my hands? so Alexander said himself was God.
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1. A man living all his dayes in a prophane and disordered course of life towards God, such an one is an atheist in the first verse of that same Psalme, The Foole hath said in his heart there is no God, what follows? they are corrupt, they have done abominable workes, there is none that doth good, that man that all his life time lives in a disorderly course of life,
1. A man living all his days in a profane and disordered course of life towards God, such an one is an atheist in the First verse of that same Psalm, The Fool hath said in his heart there is no God, what follows? they Are corrupt, they have done abominable works, there is none that does good, that man that all his life time lives in a disorderly course of life,
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and addes drunkennesse to thirst, and commits one sinne after another, that man is a practicall atheist, hee lives as if there were no God in the World.
and adds Drunkenness to thirst, and commits one sin After Another, that man is a practical atheist, he lives as if there were no God in the World.
Are they atheists that live a disorderly life, and walk in a course of wickednesse all their dayes? are such as these atheists? Oh then how many atheists are there now in the world, that doe spend all their days in sin and vanity,
are they atheists that live a disorderly life, and walk in a course of wickedness all their days? Are such as these atheists? O then how many atheists Are there now in the world, that do spend all their days in since and vanity,
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how many atheists are there in the World that doe wholly omit this duty, both in their families and in their closets? How many are there that can say, they never goe to God upon their knees in secret, to beg for grace and mercy from God? and this neglect of secret duties, is a palpable demonstration that you doe live as if there were no God in the World,
how many atheists Are there in the World that do wholly omit this duty, both in their families and in their closets? How many Are there that can say, they never go to God upon their knees in secret, to beg for grace and mercy from God? and this neglect of secret duties, is a palpable demonstration that you do live as if there were no God in the World,
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how many are there that can love a swearer and adulterer, a prophaner, &c. yea, love a dog and yet hate a Christian? this proceed from a root of Atheisme; that is in their hearts.
how many Are there that can love a swearer and adulterer, a Profaner, etc. yea, love a dog and yet hate a Christian? this proceed from a root of Atheism; that is in their hearts.
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thou that canst venture upon a sin, in hope of secrefie, thinking to hide it from the All-seeing Eye of God, thou art a very Atheist, thou that darest do that in the sight of God, that thou art afraid to doe in the presence of a man;
thou that Canst venture upon a since, in hope of secrecy, thinking to hide it from the All-seeing Eye of God, thou art a very Atheist, thou that Darest doe that in the sighed of God, that thou art afraid to do in the presence of a man;
you that can fear the eye of a mortall man, and yet not be afraid of the All-seeing Eye of an immortall God, you that were never troubled for your sinnes,
you that can Fear the eye of a Mortal man, and yet not be afraid of the All-seeing Eye of an immortal God, you that were never troubled for your Sins,
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and if one know them, they are in the terrours of the shadew of death: such as these are very Atheists, they were not troubled because God saw their sins,
and if one know them, they Are in the terrors of the shadew of death: such as these Are very Atheists, they were not troubled Because God saw their Sins,
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so that men cannot say black to their eyes, they are well enough. Such men as indulge themselves in the practise of secret sins, are practicall Atheists.
so that men cannot say black to their eyes, they Are well enough. Such men as indulge themselves in the practice of secret Sins, Are practical Atheists.
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as Joseph, How shall I doe this great wickednesse, and so sin against God? if the apprehensions of a God do lie near your hear, you will have a care to avoid secret, as well as open ans.
as Joseph, How shall I do this great wickedness, and so sin against God? if the apprehensions of a God do lie near your hear, you will have a care to avoid secret, as well as open ans.
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nor of a private prayer they made, but they had publique fasts a great many, they did fast twice a week, and pray in the corners of the streets, and give Almes, &c. but you never read of any private and secret duties they did perform;
nor of a private prayer they made, but they had public fasts a great many, they did fast twice a Week, and pray in the corners of the streets, and give Alms, etc. but you never read of any private and secret duties they did perform;
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A man that hath the apprehensions of a God before him, he knowes, that the Lord sees and takes notice of the breathings of his heart before him in secret:
A man that hath the apprehensions of a God before him, he knows, that the Lord sees and Takes notice of the breathings of his heart before him in secret:
4. That man is an Atheist that carries in his heart a forgetfulnesse, and a carelesnesse of the day of judgement, as in 2 Pet. 3 4. And there shall come in the last dayes scoffers, walking after their own lusts, saying, Where is the promise of his coming? Thou that doest not harbour in thy heart, a mindfulnesse of the day of Judgement, art a very Atheist,
4. That man is an Atheist that carries in his heart a forgetfulness, and a carelessness of the day of judgement, as in 2 Pet. 3 4. And there shall come in the last days scoffers, walking After their own Lustiest, saying, Where is the promise of his coming? Thou that dost not harbour in thy heart, a mindfulness of the day of Judgement, art a very Atheist,
and run unto others for help, or any other way to run into sinfull courses in times of danger, to finde relief, you do hereby declare, that you think there is no God in the world.
and run unto Others for help, or any other Way to run into sinful courses in times of danger, to find relief, you do hereby declare, that you think there is no God in the world.
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and do scorn and despise the oath they have taken, and make no conscience of keeping the vowes and covenants they have made with God, the Scripture looks upon such men, as very Atheists:
and do scorn and despise the oath they have taken, and make no conscience of keeping the vows and Covenants they have made with God, the Scripture looks upon such men, as very Atheists:
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Those that can live in the world, and commit grosse sins every day, and their consciences never check them for their sinnes, it is a sad sign that such men are practicall Atheists.
Those that can live in the world, and commit gross Sins every day, and their Consciences never check them for their Sins, it is a sad Signen that such men Are practical Atheists.
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thus did Josephs brethren call to minde their former sins, Gen. 42. 21. And they said one to another, We have verily sinned against our brother, in that we saw the anguish of his soul,
thus did Josephs brothers call to mind their former Sins, Gen. 42. 21. And they said one to Another, We have verily sinned against our brother, in that we saw the anguish of his soul,
I will give you a strange place for this, in 1 King. 18. 21. sayes Elijah the Prophet to the people, How long will you halt between two opinions? if the Lord be God, then follow him;
I will give you a strange place for this, in 1 King. 18. 21. Says Elijah the Prophet to the people, How long will you halt between two opinions? if the Lord be God, then follow him;
they neither said they would follow after God, neither did they say they would follow after Baal: if God were too strong for Baal, they would be for God;
they neither said they would follow After God, neither did they say they would follow After Baal: if God were too strong for Baal, they would be for God;
And therefore all time servers, that live according to the times, that are men of indifferent tempers, any religion rather then fail, will serve their turns, such men are practical Atheists.
And Therefore all time servers, that live according to the times, that Are men of indifferent tempers, any Religion rather then fail, will serve their turns, such men Are practical Atheists.
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Doest thou favour thy self in the practise of secret sinnes? or dost thou make no conscience of the performance of secret duties? Doest thou make impunity to be a provocation to impiety? and doest thou carry in thy minde a forgetfulnesse of the day of Judgement? or doest thou distrust the providence of God in times of trouble and distresse? Doest thou place thy affections upon any thing in the world more then upon God? And doest thou make no conscience of performing the vowes and covenants thou hast made with God? Does thy conscience never trouble thee after the commission of sinnes? Art thou a luke warm and indifferent man in matters of Religion? Doest thou professe to know God,
Dost thou favour thy self in the practice of secret Sins? or dost thou make no conscience of the performance of secret duties? Dost thou make impunity to be a provocation to impiety? and dost thou carry in thy mind a forgetfulness of the day of Judgement? or dost thou distrust the providence of God in times of trouble and distress? Dost thou place thy affections upon any thing in the world more then upon God? And dost thou make no conscience of performing the vows and Covenants thou hast made with God? Does thy conscience never trouble thee After the commission of Sins? Art thou a lycia warm and indifferent man in matters of Religion? Dost thou profess to know God,
When the Devill shook Christ, he shook a pure Crystall-glasse of clear water, his Nature was like a Crystall-glasse full of clean water without any muddinesse or corruption at all,
When the devil shook christ, he shook a pure Crystal-glass of clear water, his Nature was like a Crystal-glass full of clean water without any muddiness or corruption At all,
wicked men are without God in the World, that is, they are without any speciall interest or propriety in God as their God, the words doe not only imply that they live,
wicked men Are without God in the World, that is, they Are without any special Interest or propriety in God as their God, the words do not only imply that they live,
but now in another sense a wicked man cannot be said to have God for his God, (that is) in a way of relation and reconciliation for God to be a God in Covenant with him through Jesus Christ.
but now in Another sense a wicked man cannot be said to have God for his God, (that is) in a Way of Relation and reconciliation for God to be a God in Covenant with him through jesus christ.
3. Take this conclusion, that such is the deceitfulnesse and delusion of mens hearts naturally, that the worst of men are ready to beleive and think that God is their God, when hee is not:
3. Take this conclusion, that such is the deceitfulness and delusion of men's hearts naturally, that the worst of men Are ready to believe and think that God is their God, when he is not:
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as you may read in Jer. 3. 4, 5. sayes God there, they shall cry unto me, My Father, thou act the guide of my youth, and yet sayes God thou hast done evill as much as thou couldst, so in Psal. 14. 1. The 〈 ◊ 〉 hath said in his heart there is no God, they have corrupted and done abominable workes, there is none that doth good, those that have not God in their hearts,
as you may read in Jer. 3. 4, 5. Says God there, they shall cry unto me, My Father, thou act the guide of my youth, and yet Says God thou hast done evil as much as thou Couldst, so in Psalm 14. 1. The 〈 ◊ 〉 hath said in his heart there is no God, they have corrupted and done abominable works, there is none that does good, those that have not God in their hearts,
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Thus much for the conclusion, I come now to handle a practicall question that necessarily must be spoken to in the purfuance of this Doctrine, which is this.
Thus much for the conclusion, I come now to handle a practical question that necessarily must be spoken to in the purfuance of this Doctrine, which is this.
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This question I do the rather resolve upon the consideration of the great delusion and mistake that mens hearts are very apt to run into, to think that God is their God when he is not,
This question I do the rather resolve upon the consideration of the great delusion and mistake that men's hearts Are very apt to run into, to think that God is their God when he is not,
For the first, those are without any reall interest or propriety in God as their God, that doe live in the world without a saving and effectuall knowledge of God:
For the First, those Are without any real Interest or propriety in God as their God, that do live in the world without a Saving and effectual knowledge of God:
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and the Priest to teach them) it is said they were without God, those that live without a saving knowledge of God, the Scripture lookes upon them as having no reall interest in God.
and the Priest to teach them) it is said they were without God, those that live without a Saving knowledge of God, the Scripture looks upon them as having no real Interest in God.
2. It must be an experimentall knowledge of God, as David sayes in Psal. 51. 6. Thou hast made me to know wisdom in my inward parts. If so bee you were persons living without a practicall and experimentall knowledge of God, you are without any interest in him as your God.
2. It must be an experimental knowledge of God, as David Says in Psalm 51. 6. Thou hast made me to know Wisdom in my inward parts. If so be you were Persons living without a practical and experimental knowledge of God, you Are without any Interest in him as your God.
in Prov. 30. 23. you read there of Agur, who was an excellent man in vertue and knowledge, in the time of Solomon, and yet you shall not read of a man that more complaines of his ignorance then this man doth:
in Curae 30. 23. you read there of Agur, who was an excellent man in virtue and knowledge, in the time of Solomon, and yet you shall not read of a man that more complains of his ignorance then this man does:
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as in Psal. 111. 10. A good understanding have all they that doe thy commandements: God does not measure your knowledge by your questions and disputes,
as in Psalm 111. 10. A good understanding have all they that do thy Commandments: God does not measure your knowledge by your questions and disputes,
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1. Suppose thou art ignorant of God, yet if thou are not conceitedly ignorant, if thou art not a self-conceited man, that thinkest thou knowest much when thou knowest little, thou art well enough:
1. Suppose thou art ignorant of God, yet if thou Are not conceitedly ignorant, if thou art not a self-conceited man, that Thinkest thou Knowest much when thou Knowest little, thou art well enough:
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But if thou sayest unto God, Depart from me, for I desire not the knowledge of thy wayes, like those spoken of in Job: this is a sad signe, that you have no interest in God at all.
But if thou Sayest unto God, Depart from me, for I desire not the knowledge of thy ways, like those spoken of in Job: this is a sad Signen, that you have no Interest in God At all.
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and will be ignorant, this is an evidence that they have no interest in God; in 2 Pet. 3. 5. sayes the Apostle, these things they are willingly ignorant of;
and will be ignorant, this is an evidence that they have no Interest in God; in 2 Pet. 3. 5. Says the Apostle, these things they Are willingly ignorant of;
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But though you have abundance of ignorance in you, yet if you bewail your ignorance, and labour and desire after more knowledge, if you follow on to know the Lord,
But though you have abundance of ignorance in you, yet if you bewail your ignorance, and labour and desire After more knowledge, if you follow on to know the Lord,
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and are not obstinately ignorant, but would doe more if you knew more, if it be thus with you, thy ignorance doth not evidence, that thou hast no interest in God.
and Are not obstinately ignorant, but would do more if you knew more, if it be thus with you, thy ignorance does not evidence, that thou hast no Interest in God.
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2. Another Character of a man that is without an interest in God, is this, hee is such a one that lives in the world without making the Word of God to bee his rule.
2. another Character of a man that is without an Interest in God, is this, he is such a one that lives in the world without making the Word of God to be his Rule.
those that will not make the Word of God to be their rule, and conform their practises in obedience thereunto, Christ sayes the reason of it is because they are not of God:
those that will not make the Word of God to be their Rule, and conform their practises in Obedience thereunto, christ Says the reason of it is Because they Are not of God:
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this not doing of righteousnesse is answerable to the committing of sin, in 1 Joh. 3. 8. the text sayes, Hee that committeth sin is of the Devill, now this is not to be taken simply, that he that falls into sin is of the Devill,
this not doing of righteousness is answerable to the committing of since, in 1 John 3. 8. the text Says, He that Committeth since is of the devil, now this is not to be taken simply, that he that falls into since is of the devil,
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it is very observable, that when the Jews did accuse Christ, saying, hee was a Samaritan, and bad a Devill, but did not come from God; he did convince them, that this was a slander cast upon him,
it is very observable, that when the jews did accuse christ, saying, he was a Samaritan, and bade a devil, but did not come from God; he did convince them, that this was a slander cast upon him,
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5. That man is without an interest in God, that lives in the World without making the day of God his delight, hee that takes no delight in sanctifying of the Lords day,
5. That man is without an Interest in God, that lives in the World without making the day of God his delight, he that Takes no delight in sanctifying of the lords day,
Why now (beloved) these Pharisees, were they now alive, and should see you Christians prophaning the Sabbath day, spending and trifling it away in sports and pleasures, in swearing and drunkennesse,
Why now (Beloved) these Pharisees, were they now alive, and should see you Christians profaning the Sabbath day, spending and trifling it away in sports and pleasures, in swearing and Drunkenness,
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never imploying one hour of it in prayer, reading, or hearing, or any holy and religious exercise, they would presently conclude that you are not of God,
never employing one hour of it in prayer, reading, or hearing, or any holy and religious exercise, they would presently conclude that you Are not of God,
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as you may see in 1 Joh. 3. 10. He that doth not righteousnesse is not of God neither he that loveth not his brother, and so in 1 Joh. 4. 20. If any man say, I love God and hateth his brother, he is a lyer,
as you may see in 1 John 3. 10. He that does not righteousness is not of God neither he that loves not his brother, and so in 1 John 4. 20. If any man say, I love God and hates his brother, he is a liar,
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for hee that loveth not his brother whom be hath seen, how can he love God whom he hath not seen? He that does not love his brother, the children and people of God, he cannot love God.
for he that loves not his brother whom be hath seen, how can he love God whom he hath not seen? He that does not love his brother, the children and people of God, he cannot love God.
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and the Ministers of the Gospell, because they are so, that hate godlinesse as godlinesse, these are evident arguments that the love of God is not in you.
and the Ministers of the Gospel, Because they Are so, that hate godliness as godliness, these Are evident Arguments that the love of God is not in you.
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And thus I have run over briefly these seven heads, whereby you may know whether you are the men that can lay a true claim to God as your God, yea, or no:
And thus I have run over briefly these seven Heads, whereby you may know whither you Are the men that can lay a true claim to God as your God, yea, or no:
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We come now to the application, which may serve for unspeakable comfort to all you that are the people of God, that can lay a well grounded and Scripture claim to God as your God.
We come now to the application, which may serve for unspeakable Comfort to all you that Are the people of God, that can lay a well grounded and Scripture claim to God as your God.
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but now those that are righteous and holy, that have indeed an interest in God, God is not ashamed to be called their God. You that have an interest in God though you are a poor despicable people,
but now those that Are righteous and holy, that have indeed an Interest in God, God is not ashamed to be called their God. You that have an Interest in God though you Are a poor despicable people,
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And here that I may speak a little further to this particular, I would exhort you to two things. 1. To prove your interest in God: and, 2. To improve it.
And Here that I may speak a little further to this particular, I would exhort you to two things. 1. To prove your Interest in God: and, 2. To improve it.
examine and try whether or no, upon conscientious grounds and Scripture evidences, your hearts can be satisfied, that you are a people in Covenant with God:
examine and try whither or not, upon conscientious grounds and Scripture evidences, your hearts can be satisfied, that you Are a people in Covenant with God:
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and therefore if you have a care to abstain from all secret sins, whereby the inward man is defiled, it is a signe that you have a reall interest in God;
and Therefore if you have a care to abstain from all secret Sins, whereby the inward man is defiled, it is a Signen that you have a real Interest in God;
if you have an earnest and unwearied labour and endeavour in your spirits to come to the nearest resemblance and conformity to Jesus Christ, as possibly you can.
if you have an earnest and unwearied labour and endeavour in your spirits to come to the nearest resemblance and conformity to jesus christ, as possibly you can.
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and lowly as hee was? in 2 Cor. 7. 1. sayes the Apostle there (dearly beloved) let us cleanse our selves from all filthinesse both of flesh and spirit, perfecting holinesse in the fear of God.
and lowly as he was? in 2 Cor. 7. 1. Says the Apostle there (dearly Beloved) let us cleanse our selves from all filthiness both of Flesh and Spirit, perfecting holiness in the Fear of God.
and to be still perfecting holinesse though you cannot be perfect in holinesse, If you have an interest in God, you will labour more and more to be holy as he is holy,
and to be still perfecting holiness though you cannot be perfect in holiness, If you have an Interest in God, you will labour more and more to be holy as he is holy,
3. Another discovery of your interest in God, is this, if God hath engraven upon thy soul those saving effects and blessings which he doth bestow upon all those that have an interest in him;
3. another discovery of your Interest in God, is this, if God hath engraven upon thy soul those Saving effects and blessings which he does bestow upon all those that have an Interest in him;
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and that he will sanctifie and renew their natures, and write his Law in their inward parts, and work in their hearts a sutable disposition to his Law, and put his fear into their hearts that they shall never depart from him:
and that he will sanctify and renew their nature's, and write his Law in their inward parts, and work in their hearts a suitable disposition to his Law, and put his Fear into their hearts that they shall never depart from him:
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and sanctifying and renewing your natures, and writing his Law in your inward parts, and putting his fear into your hearts, that you doe never depart from him;
and sanctifying and renewing your nature's, and writing his Law in your inward parts, and putting his Fear into your hearts, that you do never depart from him;
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here David did well improve his interest in God, so in Psal. 119. 115. Depart from me ye evill doers, (sayes he) for I will keep the commandements of my God.
Here David did well improve his Interest in God, so in Psalm 119. 115. Depart from me the evil doers, (Says he) for I will keep the Commandments of my God.
And so Daniel he makes his interest in God, a motive to stir him up to aggravate sin against God, in Dan. 9. 5. sayes he there, We have sinned, and have committed iniquity,
And so daniel he makes his Interest in God, a motive to stir him up to aggravate since against God, in Dan. 9. 5. Says he there, We have sinned, and have committed iniquity,
and done wickedly, and have rebelled even by departing from thy precepts, and from thy judgements, and then in vers. 7. Oh Lord, (sayes he) righteousnesse belongeth unto thee, but unto us confusion of face as at this day:
and done wickedly, and have rebelled even by departing from thy Precepts, and from thy Judgments, and then in vers. 7. O Lord, (Says he) righteousness belongeth unto thee, but unto us confusion of face as At this day:
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thus David incouraged himself in the Lord his God, in Psal. 3. 7. I am thine (sayes hee) Lord save me: then you make a right improvement of your interest in God,
thus David encouraged himself in the Lord his God, in Psalm 3. 7. I am thine (Says he) Lord save me: then you make a right improvement of your Interest in God,
1. A confident Challenge, in which he outbraveth Death, and all the powers of the Grave, O Death, where is thy sting? O Grave, where is thy victory? the words allude to Ilos. 13. 14. where Christ is brought in speaking, I will ransome them from the power of Death,
1. A confident Challenge, in which he outbraveth Death, and all the Powers of the Grave, Oh Death, where is thy sting? O Grave, where is thy victory? the words allude to Ilos. 13. 14. where christ is brought in speaking, I will ransom them from the power of Death,
hitherto Death and the Grave had insulted over the misery and frailty of mankinde, all the tombes and charnels of the World were but so many Monuments of Deaths conquests;
hitherto Death and the Grave had insulted over the misery and frailty of mankind, all the tombs and charnels of the World were but so many Monuments of Death's conquests;
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Golgotha the place of skuls seemed to be designed on purpose, to upbraid and discourage our Redeemer; so many skuls and rotten reliques of humane frailty,
Golgotha the place of skulls seemed to be designed on purpose, to upbraid and discourage our Redeemer; so many skulls and rotten Relics of humane frailty,
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and because he was as good as his word, and every way performed his ingagement, the Apostle as one of Christs followers cometh and insulteth over this proud adversary that was now faln, O Death, where is thy sting? O Grave, where is thy victory?
and Because he was as good as his word, and every Way performed his engagement, the Apostle as one of Christ followers comes and insulteth over this proud adversary that was now fallen, Oh Death, where is thy sting? O Grave, where is thy victory?
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some might ask, What is this sting of Death? What is this power of the Grave? The Apostle answereth, The sting of Death is sin, the strength of sin is the Law;
Some might ask, What is this sting of Death? What is this power of the Grave? The Apostle Answers, The sting of Death is since, the strength of since is the Law;
and so it noteth the power of Death over us, the prick or weapon by which it striketh is sin, Rom. 5. 12. By one man sin entred into the world, and death by sin;
and so it notes the power of Death over us, the prick or weapon by which it striketh is since, Rom. 5. 12. By one man since entered into the world, and death by since;
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and the terrours and horrours of it, which also doe arise from sin; now by horrours I mean not onely the naturall aversation, retirement or flight of the spirits,
and the terrors and horrors of it, which also do arise from since; now by horrors I mean not only the natural aversation, retirement or flight of the spirits,
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but the bondage, torment and despair that is upon the conscience, as Death is a penall evill, inflicted by the justice of God, guilt maketh Death terrible,
but the bondage, torment and despair that is upon the conscience, as Death is a penal evil, inflicted by the Justice of God, guilt makes Death terrible,
when we feel the cold hands of it ready to pluck out our hearts, conscience is whipped with a scourge of six strings, fear, horrour, distrust, grief, rage, and shame.
when we feel the cold hands of it ready to pluck out our hearts, conscience is whipped with a scourge of six strings, Fear, horror, distrust, grief, rage, and shame.
The strength of sin is the Law ] How is that to be understood? The Law giveth strength to sin, ratione, cognitionis, obligationis, & augmentationis;
The strength of since is the Law ] How is that to be understood? The Law gives strength to since, ratione, cognitionis, obligationis, & augmentationis;
Now put all together and you will understand the force of the expression, The strength of sin is the Law, the Discovery of the Law stoppeth the sinners mouth,
Now put all together and you will understand the force of the expression, The strength of since is the Law, the Discovery of the Law stoppeth the Sinners Mouth,
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and the curse of the Law shutteth him up and holdeth him fast, unto the judgement of the great day, by which restraint, sin groweth the more raging and furious all which put together, make Death terrible, not an end of misery, but a door to open into Hell.
and the curse of the Law shutteth him up and holds him fast, unto the judgement of the great day, by which restraint, since grows the more raging and furious all which put together, make Death terrible, not an end of misery, but a door to open into Hell.
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Now this being the case of every man, what shall we do? and how shall we extricate our souls from such a labyrinth of endlesse horrour? You have an answer of that, in the next verse in the Apostles Thanksgiving, where he acquainteth you not onely with grounds of Hope, but Triumph; Thanks be to God, who giveth us the victory through our Lord Jesus Christ.
Now this being the case of every man, what shall we do? and how shall we extricate our Souls from such a labyrinth of endless horror? You have an answer of that, in the next verse in the Apostles Thanksgiving, where he acquainteth you not only with grounds of Hope, but Triumph; Thanks be to God, who gives us the victory through our Lord jesus christ.
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He giveth us victory. Or rather you may observe, 1 The Act of the Father as to Jesus Christ, in that he appointed him to get the victory. 2 The Act of the Father as to us;
He gives us victory. Or rather you may observe, 1 The Act of the Father as to jesus christ, in that he appointed him to get the victory. 2 The Act of the Father as to us;
1. Christs victory over Sin, Death, and the Law, for it must be extended to all the things mentioned in the context, they are enemies by combination, and knit together in a fast league;
1. Christ victory over since, Death, and the Law, for it must be extended to all the things mentioned in the context, they Are enemies by combination, and knit together in a fast league;
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the Law giveth strength to sin, and sin giveth a sting to Death; as long as the Law hath power, sin will be strong, and as long as sin hath strength, Death will bee terrible: But Christ hath overcome Death, he foyled it in his own person,
the Law gives strength to since, and sin gives a sting to Death; as long as the Law hath power, sin will be strong, and as long as sin hath strength, Death will be terrible: But christ hath overcome Death, he foiled it in his own person,
when he stood before the tribunall of God he stood there, as a surety and undertaker, Heb. 7. 22. A surety of a better restament, now he was a surety mutually Gods and ours, to work Gods work in us, and our work for us; among other things which he undertook there, he undertook the abolition of sin on Gods part, he obliged himself that it should be performed by his Spirit; on our part he obliged us to endeavours of mortification: now because Christ is an able surety, the work is as good as done already, Rom. 6. 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin;
when he stood before the tribunal of God he stood there, as a surety and undertaker, Hebrew 7. 22. A surety of a better restament, now he was a surety mutually God's and ours, to work God's work in us, and our work for us; among other things which he undertook there, he undertook the abolition of since on God's part, he obliged himself that it should be performed by his Spirit; on our part he obliged us to endeavours of mortification: now Because christ is an able surety, the work is as good as done already, Rom. 6. 6. Knowing this, that our old man is Crucified with him, that the body of since might be destroyed, that henceforth we should not serve since;
as noting the Work of Gods Spirit, which was ingaged and made sure by Christs death upon the crosse, that we should not serve sin, as noting the concurrence of our endevours, to which wee are obliged by the same sponsory Act of Christ:
as noting the Work of God's Spirit, which was engaged and made sure by Christ death upon the cross, that we should not serve since, as noting the concurrence of our endeavours, to which we Are obliged by the same sponsory Act of christ:
thus much Christ hath done for the abolition of sin: now for the Law, that was an enemy that could not be overcome but must be satisfied, and so it was by Christ who both performed the duty, and sustained the penalty of it, chiefly the latter,
thus much christ hath done for the abolition of since: now for the Law, that was an enemy that could not be overcome but must be satisfied, and so it was by christ who both performed the duty, and sustained the penalty of it, chiefly the latter,
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2 The next reason of the Apostles thanksgiving is the application, he hath given us victory, for understanding of which you must note that 1 Christs victory is imputed to us as if it were done in our own persons;
2 The next reason of the Apostles thanksgiving is the application, he hath given us victory, for understanding of which you must note that 1 Christ victory is imputed to us as if it were done in our own Persons;
this is the reason why the acts of beleevers are complicated and folded up with Christs acts in the expressions of Scripture, Crucified with him, quickened with him, and raised with him, and set down with him in, heavenly places, Ephes. 2. &c. All which are terms proper to the Judiciall Vnion which is different both from the Morall and Mysticall, as I could easily shew you, were it not a matter of another nature:
this is the reason why the acts of believers Are complicated and folded up with Christ acts in the expressions of Scripture, crucified with him, quickened with him, and raised with him, and Set down with him in, heavenly places, Ephesians 2. etc. All which Are terms proper to the Judicial union which is different both from the Moral and Mystical, as I could Easily show you, were it not a matter of Another nature:
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if the Law challenge, Satan and Conscience say thou art a sinner under a curse, thou maist answer, I am a sinner, but I am crucified in Christ, in my surety, his payment and suffering is mine:
if the Law challenge, Satan and Conscience say thou art a sinner under a curse, thou Mayest answer, I am a sinner, but I am Crucified in christ, in my surety, his payment and suffering is mine:
you may say, This is a beaten enemy, I foyled it in Christ, I ascended in Christ, &c. 2. The benefit of this victory is imparted and applyed to us, by which he maketh us conquerours over sin and death;
you may say, This is a beaten enemy, I foiled it in christ, I ascended in christ, etc. 2. The benefit of this victory is imparted and applied to us, by which he makes us conquerors over since and death;
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all Christs worke was not done upon the Crosse, there is much to be accomplished in our hearts, Rom. 16. 20. The God of peace shall tread Satan under your feet, &c. not onely under Christs feet, but ours:
all Christ work was not done upon the Cross, there is much to be accomplished in our hearts, Rom. 16. 20. The God of peace shall tread Satan under your feet, etc. not only under Christ feet, but ours:
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Having laid this foundation, the point and head of Doctrine, which I shall discuss is, Christs victory over Death for the comfort and profit of Beleevers.
Having laid this Foundation, the point and head of Doctrine, which I shall discuss is, Christ victory over Death for the Comfort and profit of Believers.
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and both are in a sort put into the hands of Satan, he had the power of Death, Heb. 2. 14. as Gods executioner; and the one maketh way for the other, Death to the wicked is but a taking them away to torment,
and both Are in a sort put into the hands of Satan, he had the power of Death, Hebrew 2. 14. as God's executioner; and the one makes Way for the other, Death to the wicked is but a taking them away to torment,
The curse of the first Covenant was eternall Death, Gen. 2. 15. thou shalt dye, that is eternally, the curse must carry proportion with the blessing, the blessing was eternall life, and the curse was eternall death: I say the sorrow and pain must have bin perpetual, answerable to the life which he should have enjoyed;
The curse of the First Covenant was Eternal Death, Gen. 2. 15. thou shalt die, that is eternally, the curse must carry proportion with the blessing, the blessing was Eternal life, and the curse was Eternal death: I say the sorrow and pain must have been perpetual, answerable to the life which he should have enjoyed;
1. How be delivered us, The Apostle answereth, that Heb. 2. 14. by Death he destroyed him that had the power of Death, now Christs Death cometh under a twofold consideration,
1. How be Delivered us, The Apostle Answers, that Hebrew 2. 14. by Death he destroyed him that had the power of Death, now Christ Death comes under a twofold consideration,
which answereth to the double evill in Death, 'tis a naturall evill, and a poenall evill; 'tis a naturall evill, as it is the dissolution of soul and body;
which Answers to the double evil in Death, it's a natural evil, and a penally evil; it's a natural evil, as it is the dissolution of soul and body;
'tis a poenall evill, as 'tis a curse of the Covenant, or the punishment of sin: 1 There was merit in Christs voluntary Death, 'twas a ransome for the elect, he dyed not onely in bonum eorum, for their good and profit,
it's a penally evil, as it's a curse of the Covenant, or the punishment of since: 1 There was merit in Christ voluntary Death, 'twas a ransom for the elect, he died not only in bonum Their, for their good and profit,
if we go downe to the pit, we go not down by way of vengeance, by Christs Death the merit of our sin is expiated, justice satisfied, Gods wrath appeased, the Law fulfilled,
if we go down to the pit, we go not down by Way of vengeance, by Christ Death the merit of our since is expiated, Justice satisfied, God's wrath appeased, the Law fulfilled,
2 You may look upon it as the Act of a Conquerour, Christ foiled Death in his own person, ever since he rifled the Grave, death hath lost its retentive power; Act. 2. 24. NONLATINALPHABET, loosing the pains, &c. tis an allusion to the throws of a travailing woman, the Grave was in travail, till this precious burthen was egested, for he could not be holden of it, and over since the Grave is a womb rather then a dungeon and pit of vengeance, non vitam rapit sed refoomat, it doth not destroy life, but renew it;
2 You may look upon it as the Act of a Conqueror, christ foiled Death in his own person, ever since he rifled the Grave, death hath lost its retentive power; Act. 2. 24., losing the pains, etc. this an allusion to the throws of a travailing woman, the Grave was in travail, till this precious burden was egested, for he could not be held of it, and over since the Grave is a womb rather then a dungeon and pit of vengeance, non vitam rapit sed refoomat, it does not destroy life, but renew it;
Death was Satans beast of prey, that was set upon him, but our Lord foiled it in its own dungeon, the battail between Christ and Death was begun upon the Crosse, he grappled with it there,
Death was Satan beast of prey, that was Set upon him, but our Lord foiled it in its own dungeon, the battle between christ and Death was begun upon the Cross, he grappled with it there,
when the Prophet speaketh of Christs resurrection, he saith, Isa. 53. 8. He shall be taken from prison and from judgement, by prison meaning the grave; but speaking of the death of the faithfull, he saith, Esai. 57. 2. They shall rest in their beds;
when the Prophet speaks of Christ resurrection, he Says, Isaiah 53. 8. He shall be taken from prison and from judgement, by prison meaning the grave; but speaking of the death of the faithful, he Says, Isaiah. 57. 2. They shall rest in their Beds;
Rom. 8. 1. NONLATINALPHABET, not one condemnation, &c. We may dye, but we shall not be damned; and though we go to the grave, yet we are freed from hell: But this is not all, in the first death beleevers have a priviledge, they doe not dye as others doe.
Rom. 8. 1., not one condemnation, etc. We may die, but we shall not be damned; and though we go to the grave, yet we Are freed from hell: But this is not all, in the First death believers have a privilege, they do not die as Others doe.
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1. The habitude and nature of it is changed, that which is poenall in death is now gone, 'tis not a destruction but a delivery, beleevers have wrong thoughts of Death;
1. The habitude and nature of it is changed, that which is penally in death is now gone, it's not a destruction but a delivery, believers have wrong thoughts of Death;
we are delivered from it as 'tis a punishment and a curse, now 'tis a blessing, one of Christs Legacies of the Church, all things are yours, Death is yours, 1 Cor. 3. 18. while Death was in the Devils hands it was an enemy,
we Are Delivered from it as it's a punishment and a curse, now it's a blessing, one of Christ Legacies of the Church, all things Are yours, Death is yours, 1 Cor. 3. 18. while Death was in the Devils hands it was an enemy,
as Haman to Mordecai, it intended a mischief, but it proved a priviledge: to a wicked man it is properly an execution, but to the godly a dismission of their souls into the bosome of Christ, Luk. 2. 28. Now lettest thou thy servant to depart in peace, they quietly send away their souls,
as Haman to Mordecai, it intended a mischief, but it proved a privilege: to a wicked man it is properly an execution, but to the godly a dismission of their Souls into the bosom of christ, Luk. 2. 28. Now Lettest thou thy servant to depart in peace, they quietly send away their Souls,
but a wicked mans soul is taken away; tis twice so expressed, Luk. 12. 20. This night shall they take away thy soul from thee, and Job 27. 8. When God taketh away his soul, &c. they would fain keep it longer,
but a wicked men soul is taken away; this twice so expressed, Luk. 12. 20. This night shall they take away thy soul from thee, and Job 27. 8. When God Takes away his soul, etc. they would fain keep it longer,
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and he dyeth not because he must dye, but because he would dye, he may dye sooner then he thought, but not sooner then he would, for when God willeth it, he submitteth. But to return;
and he Dies not Because he must die, but Because he would die, he may die sooner then he Thought, but not sooner then he would, for when God wills it, he submitteth. But to return;
when the house was infected with leprosie, so as scraping would not serve the turn, it was to be digged down, we are so infected with sin that all other remedies are too weak, nothing but death will serve the turn:
when the house was infected with leprosy, so as scraping would not serve the turn, it was to be dug down, we Are so infected with since that all other remedies Are too weak, nothing but death will serve the turn:
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so tis here, originall sin cannot be destroyed, the constant groans of the faithfull are, Who shall deliver us from this body and masse of sin? But now Death is a sudden cure, sinne brought in death, and as it were in revenge, death destroyeth sin.
so this Here, original since cannot be destroyed, the constant groans of the faithful Are, Who shall deliver us from this body and mass of since? But now Death is a sudden cure, sin brought in death, and as it were in revenge, death Destroyeth since.
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Phil. 1. 23. I desire to be dissolved and be with Christ, we are loosed from the body and joined to Christ, tis better a soul be separated from the body then absent from Christ; we have an Union here but not a presence, now judge you which is better, to be present with the body, or to be present with the Lord? to have the company of the body,
Philip 1. 23. I desire to be dissolved and be with christ, we Are loosed from the body and joined to christ, this better a soul be separated from the body then absent from christ; we have an union Here but not a presence, now judge you which is better, to be present with the body, or to be present with the Lord? to have the company of the body,
the body came from Adam and runneth in a fleshly channell, and what we had from Adam, must for a while be mouldred to dust, to purge it from the impurity of the conveyance;
the body Come from Adam and Runneth in a fleshly channel, and what we had from Adam, must for a while be mouldered to dust, to purge it from the impurity of the conveyance;
but the soul by a naturall right returneth to God that gave it, and by a speciall interest to Christ that redeemed and sanctified it by his own spirit.
but the soul by a natural right returns to God that gave it, and by a special Interest to christ that redeemed and sanctified it by his own Spirit.
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a shed is taken down to raise up a better structure, 'tis sown a naturall body, 'tis raised a spirituall body, &c. 1 Cor. 15. 44. here 'tis not capable of high injoyments, 'tis humbled with diseases unfit for duties; again, it's sown'd corruptible body, 'tis raised an incorruptible body, here 'tis liable to changes, there it may live forever, without change and decay;
a shed is taken down to raise up a better structure, it's sown a natural body, it's raised a spiritual body, etc. 1 Cor. 15. 44. Here it's not capable of high enjoyments, it's humbled with diseases unfit for duties; again, it's sowned corruptible body, it's raised an incorruptible body, Here it's liable to changes, there it may live forever, without change and decay;
as you are chosen and sanctified in Christ Jesus, it cannot hurt you, I say again death may kill you, but it cannot hurt you, it hath no power over the better part, like a Serpent it feedeth only upon your dust; nay,
as you Are chosen and sanctified in christ jesus, it cannot hurt you, I say again death may kill you, but it cannot hurt you, it hath no power over the better part, like a Serpent it feeds only upon your dust; nay,
and for your bodies, that which dyeth as a creature, is sure to live as a member of Christ; the Lord Jesus is our head in the grave; your bodies have a principle of life within them;
and for your bodies, that which Dies as a creature, is sure to live as a member of christ; the Lord jesus is our head in the grave; your bodies have a principle of life within them;
beleevers are raised by the Spirit of holinesse, the same Spirit that quickneth them now to the offices of grace, shall raise their mortall bodies. So Rom. 8. 11. He shall quicken your mortal bodies by his Spirit, that dwelleth in you:
believers Are raised by the Spirit of holiness, the same Spirit that Quickeneth them now to the Offices of grace, shall raise their Mortal bodies. So Rom. 8. 11. He shall quicken your Mortal bodies by his Spirit, that dwells in you:
in the account that he is to make to the Father, he saith he is to lose nothing, Joh. 6. 39. Mark, he doth not say none, but nothing: Christ will not lose a leg, or a piece of an ear:
in the account that he is to make to the Father, he Says he is to loose nothing, John 6. 39. Mark, he does not say none, but nothing: christ will not loose a leg, or a piece of an ear:
Mat. 22. 32. Christ proveth the resurrection of the body, by that argument, that God is the God of Abraham, the God of Isaac, and the God of Jacob, the ground of the argument is, that God made his Covenant not only with the souls of the Patriarchs, but with their whole persons: Again, Christ hath purchased body and soul, so much is intimated in that place 1 Cor. 6. 20. Ye are bought with a price,
Mathew 22. 32. christ Proves the resurrection of the body, by that argument, that God is the God of Abraham, the God of Isaac, and the God of Jacob, the ground of the argument is, that God made his Covenant not only with the Souls of the Patriarchs, but with their Whole Persons: Again, christ hath purchased body and soul, so much is intimated in that place 1 Cor. 6. 20. You Are bought with a price,
let me note that Hell is there taken for the state of the departed, or else what's the meaning of that passage that followeth afterward, and death and hell were cast into the lake that burneth, &c. Well then, all the dead shall be cast up,
let me note that Hell is there taken for the state of the departed, or Else what's the meaning of that passage that follows afterwards, and death and hell were cast into the lake that burns, etc. Well then, all the dead shall be cast up,
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1 As it is naturall evill, death in it selfe is the greatest of all evils, NONLATINALPHABET, said an heathen, which in Jobs language may be rendred, The King of terrours, Job 18. 14. We gush to see a Serpent, much more the grim visage of death;
1 As it is natural evil, death in it self is the greatest of all evils,, said an heathen, which in Jobs language may be rendered, The King of terrors, Job 18. 14. We gush to see a Serpent, much more the grim visage of death;
morall Philosophy could never finde out a remedy against it; Heathens were either desperate, rash, stupid, or else they dissembled their gripes and fears;
moral Philosophy could never find out a remedy against it; heathens were either desperate, rash, stupid, or Else they dissembled their gripes and fears;
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because he should see his son Joseph! Death however we figure it with the pencill of fancy, is sent to carry us to heaven, to transport us to Jesus Christ:
Because he should see his son Joseph! Death however we figure it with the pencil of fancy, is sent to carry us to heaven, to transport us to jesus christ:
though every one hath not such an extasie and sensible representation, as Stephen had, yet usually in the hours of their departure, faith is mightily strengthned and acted so, that they are exempted from all fear and sorrow. 2. As 'tis a poenall evill, 'tis sad when death is sent in justice, and cloathed with wrath, and cometh in the quality of a curse, you know what was said before, The sting of death is sin, they dye indeed that dye in their sins, death is a black and gloomy day to them, they drop down like rotten fruit into the lake of fire:
though every one hath not such an ecstasy and sensible representation, as Stephen had, yet usually in the hours of their departure, faith is mightily strengthened and acted so, that they Are exempted from all Fear and sorrow. 2. As it's a penally evil, it's sad when death is sent in Justice, and clothed with wrath, and comes in the quality of a curse, you know what was said before, The sting of death is since, they die indeed that die in their Sins, death is a black and gloomy day to them, they drop down like rotten fruit into the lake of fire:
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but then the wicked must share death and hell amongst them, and be kept under a dying life, or a living death: but all tears shall be wiped from your eyes, death shall be no more,
but then the wicked must share death and hell among them, and be kept under a dying life, or a living death: but all tears shall be wiped from your eyes, death shall be no more,
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and you shall take the harps of God in your hands, and in an holy triumph say, O Death, where is thy sting? O Grave, where is thy victory? tis true we may say it,
and you shall take the harps of God in your hands, and in an holy triumph say, Oh Death, where is thy sting? O Grave, where is thy victory? this true we may say it,
1. Here is terrour for wicked men, you may think it strange, that I should draw terrour out of such a comfortable doctrine, but consider Jesus Christ hath conquered death for none but those that have an interest in him, others (alas!) are under the full power of it;
1. Here is terror for wicked men, you may think it strange, that I should draw terror out of such a comfortable Doctrine, but Consider jesus christ hath conquered death for none but those that have an Interest in him, Others (alas!) Are under the full power of it;
for the present the case of wicked men is sad, in death 'twill be worse, in hell 'twill be worst of all. 1 'Tis sad for the present, there is a bondage upon your souls, not alwaies felt but soon awakened, you cannot think of death and hell without torment, the thought of it like Belshazzers hand-writing against the wall, smiteth you with trembling, in the midst of all your cups and bravery;
for the present the case of wicked men is sad, in death it'll be Worse, in hell it'll be worst of all. 1 It's sad for the present, there is a bondage upon your Souls, not always felt but soon awakened, you cannot think of death and hell without torment, the Thought of it like Belshazzar's handwriting against the wall, smites you with trembling, in the midst of all your cups and bravery;
if the Lord will but whist to conscience, the bravest spirits are soon daunted, he needeth arm nothing against you but your own thoughts: certainly none but a childe of God can have a true and solid courage against death, you cannot suppose it without consternation, David said, Psal. 23. 4. Though I walk through the valley of the shadow of death,
if the Lord will but whist to conscience, the Bravest spirits Are soon daunted, he needs arm nothing against you but your own thoughts: Certainly none but a child of God can have a true and solid courage against death, you cannot suppose it without consternation, David said, Psalm 23. 4. Though I walk through the valley of the shadow of death,
tis otherwise with wicked men, hereafter they would not live, and here they would not dye. 2. In death it will be worse, the nearer you draw to the everlasting estate, the more will conscience be opened,
this otherwise with wicked men, hereafter they would not live, and Here they would not die. 2. In death it will be Worse, the nearer you draw to the everlasting estate, the more will conscience be opened,
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and scourge you with horrour and remorse, I confesse every wicked man doth not dye sensible, some are stupid and foolhardy, they may sacrifice a stout body to a stubborn minde: but at last they dye uncertain, doubtfull if not anxious, and full of horrour; As Adrian to his soul, O Animula vagula, blandula, &c. Oh poor soul whither doest thou now goe? thou shall never sport it more, jest it more:
and scourge you with horror and remorse, I confess every wicked man does not die sensible, Some Are stupid and foolhardy, they may sacrifice a stout body to a stubborn mind: but At last they die uncertain, doubtful if not anxious, and full of horror; As Adrian to his soul, Oh Animula Vagula, blandula, etc. O poor soul whither dost thou now go? thou shall never sport it more, jest it more:
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Oh consider when you come to dye sin stareth in the face of conscience, and conscience remitteth you to the law, and the law bindeth you over to hell, and hell enlargeth her mouth to receive you;
O Consider when you come to die since stareth in the face of conscience, and conscience remitteth you to the law, and the law binds you over to hell, and hell enlarges her Mouth to receive you;
what will you doe in such a case? Satan insulteth, your old tempter is become your new accuser, nay you are at oddes with your self, the body curseth the soul for an ill guide, and the soul curseth the body for a wicked instrument, 'tis a sad parting when they can never expect to meet again,
what will you do in such a case? Satan insulteth, your old tempter is become your new accuser, nay you Are At odds with your self, the body Curseth the soul for an ill guide, and the soul Curseth the body for a wicked Instrument, it's a sad parting when they can never expect to meet again,
and then I shall be satisfied with Gods likenesse, I have a longing desire of thy reunion, we have lived together and glorified God together thus long, God will not suffer thee to see corruption, &c. 3 In Hell twill be worst of all, envie will be a part of your torment as well as despair, Luk. 16. 23. 'tis said of the rich man, in hell he lifted up his eyes, and seeth.
and then I shall be satisfied with God's likeness, I have a longing desire of thy reunion, we have lived together and glorified God together thus long, God will not suffer thee to see corruption, etc. 3 In Hell 'twill be worst of all, envy will be a part of your torment as well as despair, Luk. 16. 23. it's said of the rich man, in hell he lifted up his eyes, and sees.
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Lazarus in Abrahams bosome, and saith, I am tormented in this flame, 'twill be an additionall torment, to compare the beleevers eternall happinesse with your own misery, they are in the presence of God,
Lazarus in Abrahams bosom, and Says, I am tormented in this flame, it'll be an additional torment, to compare the believers Eternal happiness with your own misery, they Are in the presence of God,
you would not live and cannot dye, when you have run through many thousands of years you cannot look for one minute of rest, conscience gnaweth more and more, you burn but consume not;
you would not live and cannot die, when you have run through many thousands of Years you cannot look for one minute of rest, conscience gnaweth more and more, you burn but consume not;
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Oh! tis a dreadfull thing to fall into the hands of the living God, mark that attribute living God, we do not speak in the name of an Idol that cannot avenge his quarrell upon you,
Oh! this a dreadful thing to fallen into the hands of the living God, mark that attribute living God, we do not speak in the name of an Idol that cannot avenge his quarrel upon you,
or of a God that shall dye and suffer decay, but in the name of a living God, that liveth for ever to see vengeance executed upon his adversaries, there is no hope of release,
or of a God that shall die and suffer decay, but in the name of a living God, that lives for ever to see vengeance executed upon his Adversaries, there is no hope of release,
2. It serveth to exhort us all to get an interest in this conquest of Christ, every one is not fit to make use of Christs victory over death, there are many things necessary to injoy the full comfort of it, I shall name them: 1. A care to get sinne pardoned;
2. It serves to exhort us all to get an Interest in this conquest of christ, every one is not fit to make use of Christ victory over death, there Are many things necessary to enjoy the full Comfort of it, I shall name them: 1. A care to get sin pardoned;
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there are two deep pits, wherein you may bury your sins, and you shall never hear of them any more, the Ocean of divine mercy, and the Grave of Christ: see them buryed in the Ocean of mercy, Mich. 7. 18. Thou wilt cast all their sins into the depths of the Sea;
there Are two deep pits, wherein you may bury your Sins, and you shall never hear of them any more, the Ocean of divine mercy, and the Grave of christ: see them buried in the Ocean of mercy, Mich. 7. 18. Thou wilt cast all their Sins into the depths of the Sea;
Let me use one metaphor more in this matter, and it shall take its rise from that expression of the Apostle, 2 Cor. 5. 3. we shall be cloathed upon, saith he, if so be that we shall be not found altogether naked, tis the great fault of Christians when they come to die, they are to seek of a shrowd, and are found altogether naked, 'tis uncomely to see a man in his darknesse, you should bee wrapt in the winding sheet of Christs righteousnesse, there is no shrowd like to that, come thus to the grave and the grave shall have no power over you:
Let me use one metaphor more in this matter, and it shall take its rise from that expression of the Apostle, 2 Cor. 5. 3. we shall be clothed upon, Says he, if so be that we shall be not found altogether naked, this the great fault of Christians when they come to die, they Are to seek of a shroud, and Are found altogether naked, it's uncomely to see a man in his darkness, you should be wrapped in the winding sheet of Christ righteousness, there is no shroud like to that, come thus to the grave and the grave shall have no power over you:
But to leave the Metaphor, this must be your great work and care (Christians) to reflect upon these things in the serious applications and discourses of faith, the infinite mercy of God, the abundant merit of Christ,
But to leave the Metaphor, this must be your great work and care (Christians) to reflect upon these things in the serious applications and discourses of faith, the infinite mercy of God, the abundant merit of christ,
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and the sufficiency of his righteousnesse for your acceptance with God. 2 Doe not onely act faith, but strive after assurance of Gods love to your souls.
and the sufficiency of his righteousness for your acceptance with God. 2 Doe not only act faith, but strive After assurance of God's love to your Souls.
now let me dye, (said Jacob, when he had seen Joseph), he can never dye too soon as for himself, his owne comfort and profit, that hath seen Jesus, his death is not untimely and immature, by what stroke soever he be cut off;
now let me die, (said Jacob, when he had seen Joseph), he can never die too soon as for himself, his own Comfort and profit, that hath seen jesus, his death is not untimely and immature, by what stroke soever he be Cut off;
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whereas otherwise if you live an hundred yeares you dye too soon, if you dye before you have gotten an interest in Christ, the sinner of an hundred years shall be accursed, old sinners that are left to be eaten out by their own rust, are chimneys long foul and come at last to be fired.
whereas otherwise if you live an hundred Years you die too soon, if you die before you have got an Interest in christ, the sinner of an hundred Years shall be accursed, old Sinners that Are left to be eaten out by their own rust, Are Chimneys long foul and come At last to be fired.
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either sin must dye or the sinner, as the Prophet said in another case, I say in this, thy life must goe for its life, you will find those sins mortall that are not mortified; what should an unmortified man doe with heaven? there are no sports nor carnall pleasures there, those blessed mansions seem to him but dark shades, and melancholy retirements: the Apostle hath an expression, Col 1. 12. He hath made us meet to be partakers of the inheritance of the Saints in light, we are first made meet for heaven before we enter into it, we are weaned from the world before we leave it;
either sin must die or the sinner, as the Prophet said in Another case, I say in this, thy life must go for its life, you will find those Sins Mortal that Are not mortified; what should an unmortified man do with heaven? there Are no sports nor carnal pleasures there, those blessed mansions seem to him but dark shades, and melancholy retirements: the Apostle hath an expression, Col 1. 12. He hath made us meet to be partakers of the inheritance of the Saints in Light, we Are First made meet for heaven before we enter into it, we Are weaned from the world before we leave it;
when men hang upon the world as long as they can, and when they can hang no longer, think then to make use of God, the Lord will refuse them with disdain, Go to the Gods which you have chosen, let the world now help you, and save you:
when men hang upon the world as long as they can, and when they can hang no longer, think then to make use of God, the Lord will refuse them with disdain, Go to the God's which you have chosen, let the world now help you, and save you:
men live as if they never thought to dye, and then dye as if they never thought to live; the best way to dye well is to live well, they that are not ashamed to live, are not afraid to die; Balaam desired to dye the death of the righteous, but would not take pains to live a godly life; every man cannot say, Thanks be to God that giveth us victory through Jesus Christ, you can not dye in Christ,
men live as if they never Thought to die, and then die as if they never Thought to live; the best Way to die well is to live well, they that Are not ashamed to live, Are not afraid to die; balaam desired to die the death of the righteous, but would not take pains to live a godly life; every man cannot say, Thanks be to God that gives us victory through jesus christ, you can not die in christ,
3. It serveth to presse Gods children to improve the comforts of Christs victory, doe not let it goe out of your hands. 1 Improve it for your friends that are departed in the Lord;
3. It serves to press God's children to improve the comforts of Christ victory, do not let it go out of your hands. 1 Improve it for your Friends that Are departed in the Lord;
our weeping puts some disparagement upon Christs conquest, why should wee weep in the day of their preferment, in the day of their solemn espousals to Jesus Christ? In the primitive times at Funerals they were wont to sing Psalmes of thanksgiving, we should bring them as champions to the grave,
our weeping puts Some disparagement upon Christ conquest, why should we weep in the day of their preferment, in the day of their solemn espousals to jesus christ? In the primitive times At Funerals they were wont to sing Psalms of thanksgiving, we should bring them as champions to the grave,
and have conquered the world, and sin, and death, and danger: Chrysostome in one of his homilies on the Hebrews, speaketh of the ancient rites at funerals, of their Hymnes, and Psalmes, and Praises, haec omnia sunt laetantium (saith he) All these signifie joy, and wilt thou weep,
and have conquered the world, and since, and death, and danger: Chrysostom in one of his homilies on the Hebrews, speaks of the ancient Rites At funerals, of their Hymns, and Psalms, and Praises, haec omnia sunt laetantium (Says he) All these signify joy, and wilt thou weep,
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and sing a Psalme of praise and triumph at the same time? I confesse 'tis said, Act. 8. 2. That devout men carried Stephen to his burial, and made great lamentation over him:
and sing a Psalm of praise and triumph At the same time? I confess it's said, Act. 8. 2. That devout men carried Stephen to his burial, and made great lamentation over him:
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but there should be a mixture, we should not mourn as those without hope, 1 Thes. 4. 13. as Christians must not rejoice without sorrow, so they must not be sorry without some mixture of joy; let us declare that we hope for a resurrection, that we expect to meet our friends again in heaven,
but there should be a mixture, we should not mourn as those without hope, 1 Thebes 4. 13. as Christians must not rejoice without sorrow, so they must not be sorry without Some mixture of joy; let us declare that we hope for a resurrection, that we expect to meet our Friends again in heaven,
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many times we are like Lot in Sodome, or like the Israelites in Egypt, we could wish for Canaan, but are loath to goe out of Egypt, this argueth little faith. Can we beleeve there is a heaven so excellent and glorious,
many times we Are like Lot in Sodom, or like the Israelites in Egypt, we could wish for Canaan, but Are loath to go out of Egypt, this argue little faith. Can we believe there is a heaven so excellent and glorious,
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and yet shun it? can we hope for such an incorruptible inheritance, and yet be afraid of it? that we shall enter upon it too soon? what Prince would live uncrowned? what heir would whine when hee is called to come and take the inheritance? what thoughts have we of eternall life? do we count it a priviledge, or a misery, and a burden? And again, it argueth little love, can we pretend to love Christ,
and yet shun it? can we hope for such an incorruptible inheritance, and yet be afraid of it? that we shall enter upon it too soon? what Prince would live uncrowned? what heir would whine when he is called to come and take the inheritance? what thoughts have we of Eternal life? do we count it a privilege, or a misery, and a burden? And again, it argue little love, can we pretend to love christ,
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Wherein is this life valuable? the world is nothing else but a place of banishment, here is nothing but groaning, all the creatures join in consort with the heirs of promise, Rom. 8. 23. What do you see in the world, or in the present life to make you in love with it? are you not weary of misery and sin? the longer thou livest, thou sinnest the more, certainly thou hast provoked God long enough already, 'tis high time to breath after a better estate;
Wherein is this life valuable? the world is nothing Else but a place of banishment, Here is nothing but groaning, all the creatures join in consort with the Heirs of promise, Rom. 8. 23. What do you see in the world, or in the present life to make you in love with it? Are you not weary of misery and since? the longer thou Livest, thou Sinnest the more, Certainly thou hast provoked God long enough already, it's high time to breath After a better estate;
and thou hast had taste enough of the worlds misery and deceit, and of the frailties and weaknesses of the body, a longer life would be but a longer sicknesse; what's the matter, that we are so loath to let goe our hold of present things? if it be not want of faith or want of love to Christ, or too much love of the world, certainly it must be fear of death,
and thou hast had taste enough of the world's misery and deceit, and of the frailties and Weaknesses of the body, a longer life would be but a longer sickness; what's the matter, that we Are so loath to let go our hold of present things? if it be not want of faith or want of love to christ, or too much love of the world, Certainly it must be Fear of death,
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& what a baseness & lowness of spirit is this? to fear an enemy so often vanquished by Christ and his Saints? If you be at this pass, I have preached al this while in vain,
& what a baseness & lowness of Spirit is this? to Fear an enemy so often vanquished by christ and his Saints? If you be At this pass, I have preached all this while in vain,
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Oh consider, generous Heathens may shame you, you make all the provision of Christ in the Gospell, to be of lesse effect then meer morall principles. 2. Especially improve this in the very season and hour of death; the great Goliah is now faln,
O Consider, generous heathens may shame you, you make all the provision of christ in the Gospel, to be of less Effect then mere moral principles. 2. Especially improve this in the very season and hour of death; the great Goliath is now fallen,
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and say, Thanks be to God, &c. When the pangs come upon you, remember this is deaths last pull and assault, you may bear with it, it shall molest you no more,
and say, Thanks be to God, etc. When the pangs come upon you, Remember this is death's last pull and assault, you may bear with it, it shall molest you no more,
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as Moses said, The Egyptians which yee have seen to day, yee shall see them no more again for ever, so you shall feel these things no more, in heaven there are no groans,
as Moses said, The egyptians which ye have seen to day, ye shall see them no more again for ever, so you shall feel these things no more, in heaven there Are no groans,
nor tears, nor sorrows, have but a little patience, and assoon as the last gasp is over, the soul shall be carryed by Angels to Christ, and by Christ to God:
nor tears, nor sorrows, have but a little patience, and As soon as the last gasp is over, the soul shall be carried by Angels to christ, and by christ to God:
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beleevers have the same entertainment that Christ had, he was carryed into heaven by Angels, Dan. 7. 13. They brought him to the ancient of dayes, and so we are carryed by Angels into Abrahams bosome, Luk. 16. 22. they have a train to accompany them into heaven,
believers have the same entertainment that christ had, he was carried into heaven by Angels, Dan. 7. 13. They brought him to the ancient of days, and so we Are carried by Angels into Abrahams bosom, Luk. 16. 22. they have a train to accompany them into heaven,
and as Christ was welcomed into heaven with acclamations, and God saith, Sit down at my right hand, and aske of me and I will give thee, &c. so are beleevers welcomed, Well done good and faithfull servant, enter into thy masters joy.
and as christ was welcomed into heaven with acclamations, and God Says, Fit down At my right hand, and ask of me and I will give thee, etc. so Are believers welcomed, Well done good and faithful servant, enter into thy Masters joy.
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and breath out our souls in triumph? Moses when he took up the Serpent in his hand, 'twas but a rod, death thus welcomed and entertained by faith will prove at most but a correction, yea rather a blessing of the Covenant, a means of passage into glory.
and breath out our Souls in triumph? Moses when he took up the Serpent in his hand, 'twas but a rod, death thus welcomed and entertained by faith will prove At most but a correction, yea rather a blessing of the Covenant, a means of passage into glory.
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Oh blesse your Redeemer, that hath delivered you from the fear of death, admire his love and condescension, that he should come down from heaven and substitute himself into our room and place,
O bless your Redeemer, that hath Delivered you from the Fear of death, admire his love and condescension, that he should come down from heaven and substitute himself into our room and place,
other Princes are lavish of their subjects bloud, and care not how many lay down their lives for them, many give their lives as a ransome for the Prince,
other Princes Are lavish of their subject's blood, and care not how many lay down their lives for them, many give their lives as a ransom for the Prince,
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all along the discourse, I have indeed spoken of him, and that in the judgement of your consciences, the duties which I pressed upon you, he performed, the comforts which I have propounded to you, he enjoyed. I shall not make any particular rehearsall of the passages of his exemplary life, I judge it not convenient;
all along the discourse, I have indeed spoken of him, and that in the judgement of your Consciences, the duties which I pressed upon you, he performed, the comforts which I have propounded to you, he enjoyed. I shall not make any particular rehearsal of the passages of his exemplary life, I judge it not convenient;
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only to you of this place I may take liberty to commend his doctrine, and intreat you to be carefull of those precious truths which he sowed among you,
only to you of this place I may take liberty to commend his Doctrine, and entreat you to be careful of those precious truths which he sowed among you,
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and taketh speciall notice of the time, that you have enjoyed his labours, there is an exact account kept in heaven, in that parable, These three years came I seeking fruit, Luk. 13. 7. probably the three years of Christs ministery are intended,
and Takes special notice of the time, that you have enjoyed his labours, there is an exact account kept in heaven, in that parable, These three Years Come I seeking fruit, Luk. 13. 7. probably the three Years of Christ Ministry Are intended,
for then he was entring upon his last half year, God reckoneth how many yeares, how many moneths your Minister hath been with you, and accordingly doth expect fruit:
for then he was entering upon his last half year, God Reckoneth how many Years, how many months your Minister hath been with you, and accordingly does expect fruit:
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'twill be sad for you in that great day of separation, that when he expecteth to finde you among the sheep, and to be his Crown and rejoicing, he should see you among the goats; he will know you there, memory in heaven is not abolished, but parfected. I say he will know you, though without any lessening of his own happinesse,
it'll be sad for you in that great day of separation, that when he Expects to find you among the sheep, and to be his Crown and rejoicing, he should see you among the Goats; he will know you there, memory in heaven is not abolished, but parfected. I say he will know you, though without any lessening of his own happiness,
